Parable of the MATTHEW, XVIII. bring him before the church or congregation to which both belong. Lastly. If even this fail, regard him as no longer a brother Christian, but as one "without" -as the Jews did Gentiles and Publicans. 18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsover ye shall loose on earth shall be loosed in neaven. Here, what had been granted but a short time berore to Peter only (see on ch. 16. is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on John. 19. Again I say unto you. That if two of you shall agree on earth as touching any thing that they shall ask. I shall be done for them of my Fatner which is in heaven. 20. For where two or three are gathered together m-or unto my name, there am I in the midst of them. On this passage-so full of sublime encouragement to Christian union in action and prayer-observe, first, the connection in which it stands. Our Lord had been speaking of church-meetings, before which the obstinate perversity of a brother was, in the last resort to be brought, and whose decision was to be final-such honour does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honour. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, ob rve the premium here put upon union in prayer As this cannot exist with fewer than two, so by letting it down so low as that number. He gives the utmost ernceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching any thing which they shall ask," says our Lord-any thing they shall agree to ask in conbert. At the same time. It is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise-or at least was in danger of giving res-to "offences" perilous to their souls. The Lord H.mself had been directing them how to deal with ere another about such matters. "But now shows He unto them a more excellent way." Let them tring all such matters-yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large. might be affected-to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing-for that might be with very jarring ideas of the thing to be desired-but it is to symphonious prayer, to prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory: a living and loving union, whose voice in the Divine ear is as the sound of many waters. Accordingly, what they ask on earth" is done for them, says Jesus, "of my Father which is in heaven." Not for nothing does He say. of MY FATHER"-not "YOUR FATHER;" as is evident from what follows: "For where two or three are gathered together unto my name"-the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many elasters of His dear disciples, so if there should be bat two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned-to the Unmerciful Debtor. one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit their symphonious prayers on earth would thrill upwards through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward and the answer downward. Parable of the Unmerciful Debtor (v. 21-35). 21. Then came Peter to him, and said. Lord, how oft shall my brother sin against me. and I forgive him? In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him-and if so, probably by Judas-notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it. till seven times? This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full? 22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven-i.e.. so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Luke, 17. 3, 4.) 23. Therefore-with reference to this matter,' is the kingdom of heaven likened unto a certain king, which would take account of his servantsor, would scrutinise the accounts of his revenue-collectors. 24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum. 25. But forasmuch as he had not to pay. his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. (See 2 Kings, 4. 1; Nehemiah, 6. 8; Leviticus, 25. 39.) 26. The servant therefore fell down, and worshipped him-or did humble obeisance to him, saying, Lord, have patience with me. and I will pay thee all. This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy 27. Then the lord of that servant was moved with compassion. and loosed him, and forgave him the debt. Payment being hopeless, the Master is, first, moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely. 28. But the same servant went out, and found one of his fellow-servants. Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See v. 33, below.) which owed him an hundred pence. If Jewish money is intended, this debt was to the other less than one to a million. and he laid hands on him, and took him by the throat-'ne seized and throttled him,' saying, Pay me that thou owest. Mark the mercilessness even of the tone. 29. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. The same attitude, and the same words which drew compassion from his master are here employed towards himself by his fellow-servant. 30. And he would not; but went and cast him into prison, till he should pay the debt, &c. Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act, on the part of one so recently laid under the heaviest obligations to their common master. 32, 33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c. Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting. 34. And his lord was wroth, and delivered him to the tormentors-more than jailers; denoting the severity of the treatment which he thought such a case Christ's Departure from Galilee. MATTHEW, XIX, XX. demanded. till he should pay all that was due unto him. 35. So likewise-in this spirit, or on this principle, shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. CHAPTER XIX. Ver. 1-12. FINAL DEPARTURE FROM GALILEE DIVORCE. (=Mark, 10. 1-12; Luke, 9. 51.) Farewell to Galilee. 1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee. This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark (10, 1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke (9. 51), which relates to the same transition-stage in the progress of our Lord's work. and came into the coasts-or boundaries' of Judea beyond Jordan-i.e., to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred-probably a large part of what is recorded in Luke, 9. 51, onwards to ch. 18. 15, and part of John, 7. 2-11. 54. 2. And great multitudes followed him; and he healed them there. Mark says further (10. 1). that "as He was wont, He taught them there." What we now have on the subject of Divorce is some of that teaching. Of the Labourers in the Vineyard. these? they would naturally ask; and this our Lord proceeds to tell them in three particulars. 12. For there are some eunuchs, which were so born from their mother's womb-persons constitutionally either incapable of or indisposed to marriage; and there are some eunuchs, which were made eunuchs of men-persons rendered incapable by others; and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake-persons who, to do God's work better. deliberately choose this state. Such was Paul (1 Corinthians, 7. 7). He that is able to receive it, let him receive it-He who feels this to be his proper vocation, let him embrace it;' which, of course, is as much as to say-he only.' Thus, all is left free in this matter. 13-15. LITTLE CHILDREN BROUGHT TO CHRIST. (=Mark, 10. 13-16; Luke, 18. 15-17.) For the exposition. see on Luke, 18. 15-17. Mark, 10. 16-30. THE RICH YOUNG RULER. 17-31; Luke, 18. 18-30.) For the exposition, see on Luke, 18. 18-30. CHAPTER XX. Ver. 1-16. PARABLE OF THE LABOURERS IN THE VINEYARD. This parable, recorded only by Matthew, is closely connected with the end of ch. 19., being spoken with reference to Peter's question, How it should fare with those who, like himself, had left all for Christ? It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service. 1. For the kingdom of heaven is like unto a man that is an householder, &c. The figure of a Vineyard, to represent the rearing of souls Divcore (v. 3-12). 3. Is it lawful for a man to put away for heaven, the culture required and provided for his wife for every cause? Two rival schools (as we saw that purpose, and the care and pains which God takes on ch. 5. 31) were divided on this question-a delicate in that whole matter, is familiar to every reader of one, as DE WETTE pertinently remarks, in the do- the Bible. (Psalm 80. 8-16; Isaiah, 5. 1-7; Jeremiah. minions of Herod Antipas. 4. And he answered and 2. 21: Luke, 20. 9-16; John, 15. 1-8.) At vintage-time, said unto them. Have ye not read, that he which made as WEBSTER & WILKINSON remark, labour was them at the beginning made them male and female-or scarce, and masters were obliged to be early in the better, perhaps. He that made them made them market to secure it. Perhaps the pressing nature of from the beginning a male and a female.' 5. And the work of the Gospel, and the comparative paucity said, For this cause-to follow out this divine appoint- of labourers, may be incidentally suggested, ch. 9. ment, shall a man leave father and mother, and shall 37. 38. The labourers," as in ch. 9. 38, are first, the cleave to his wife: and they twain shall be one flesh? &c. official servants of the Church, but after them and Jesus here sends them back to the original constitu- along with them all the servants of Christ, whom he tion of man as one pair, a male and a female; to their has laid under the weightiest obligation to work in marriage, as such, by divine appointment; and to the His service. 2. And when he had agreed with the lapurpose of God, expressed by the sacred historian, bourers for a penny-a usual day's hire (the amount of that in all time one man and one woman should by which will be found in the margin of our Bibles), he marriage become one flesh-so to continue as long sent them into his vineyard. 3. And he went out about as both are in the flesh. This being God's constitu- the third hour-about nine o'clock, or after a fourth tion, let not man break it up by causeless divorces. of the working day had expired: the day of twelve 7. They say unto him, Why did Moses then command to hours was reckoned from six to six. and saw others give a writing of divorcement, and to put her away? 8. standing idle- unemployed'-in the market-place, 4. He saith unto them, Moses-as a civil lawgiver, because And said unto them, Go ye also into the vineyard; and of-or having respect to the hardness of your hearts whatsoever is right-just,' 'equitable,' in proportion looking to your low moral state, and your inability to their time-I will give you. And they went their to endure the strictness of the original law, suffered way. 5. Again he went out about the sixth and ninth you to put away your wives-tolerated a relaxation of hour-about noon, and about three o'clock afternoon the strictness of the marriage bond-not as approv--and did likewise-hiring and sending into his vineing of it, but to prevent still greater evils. but from yard fresh labourers each time. 6. And about the the beginning it was not so. This is repeated, in order eleventh hour-but one hour before the close of the to impress upon His audience the temporary and working day; a most unusual hour both for offering purely civil character of this Mosaic relaxation. 9. and engaging-and found others standing idle, and saith, And I say unto you, Whosoever shall put away his wife, Why stand ye here all the day idle? Of course they had except, &c. See on ch. 5. 32. 10. His disciples say unto not been there, or not been disposed to offer themhim, If the case of the man be so with his wife, it is not selves at the proper time; but as they were now willgood to marry:-q.d., 'In this view of marriage, surely ing. and the day was not over, and "yet there was it must prove a snare rather than a blessing, and had room," they also are engaged, and on similar terms better be avoided altogether.' 11. But he said unto with all the rest. 8. So when even was come-i.e., the them, All men cannot receive this saying, save they to reckoning time between masters and labourers (see whom it is given:-q.d., That the unmarried state is Deuteronomy, 24, 15); pointing to the day of final better, is a saying not for every one, and indeed only account-the lord of the vineyard saith unto his steward for such as it is divinely intended for.' But who are answering to Christ Himself, represented "as a Son Of the Labourers in the Vineyard. MATTHEW. XXI. The Authority of Jesus Questioned. 23-46. THE AUTHORITY OF JESUS QUESTIONED, AND THE REPLY-THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMEN. (=Mark, 11. 27-12 12; Luke, 20. 1-19.) Now commences, as ALFORD remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before. His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death. Cver His own house" (Hebrews, 3. 6; see ch. 11. 27; 10-22. STIR ABOUT HIM IN THE CITY-SECOND John, 3, 35; 5. 27, Call the labourers, and give them CLEANSING OF THE TEMPLE, AND MIRACLES THERE their hire, beginning from the last unto the first. Re-GLORIOUS VINDICATION OF THE CHILDREN'S markable direction this-last hired, first paid.' 9. TESTIMONY-THE BARREN FIG TREE CURSED, WITH And when they came that were hired about the eleventh LESSONS FROM IT. (Mark, 11. 11-26; Luke, 19. 45-48.) bar. they received every man a penny-a full day's For the exposition, see Luke, 19. after v. 44; and on wazes. 10. But when the first came, they supposed that Mark, 11. 12-26. they should have received more. This is that calculatin, mercenary spirit which had peeped out-though perhaps very slightly-in Peter's question (ch. 19. 27), and which this parable was designed once for all to put down among the servants of Christ. 11. And when they had received it. they murmured against the goodman of the house-rather, the householder,' the werd being the same as in v. 1. 12. Saying, These last have wrought (but one hour, and thou hast made them equal unto us, which have borne the burden and heat- The Authority of Jesus Questioned, and the Reply the burning heat' of the day-who have wrought not (v. 23-27). 23. By what authority doest thou these things! sly longer but during a more trying period of the referring particularly to the expulsion of the buyers day 13. But he answered one of them-doubtless the and sellers from the temple. and who gave thee this pokesman of the complaining party-and said, Friend, authority? 24. And Jesus answered and said unto them, Ito thee no wrong: didst not thou agree with me for a I also will ask you one thing... 25. The baptism of John prazy?... 15. Is it not lawful for me to do what I will-meaning, his whole mission and ministry, of which with mine own? Is thine eye evil, because I am good? baptism was the proper character, whence was it? 44. You appeal to justice, and by that your from heaven, or of men? What wisdom there was in math is shut; for the sum you agreed for is paid this way of meeting their question, will best appear y: Your case being disposed of, with the terms I by their reply. If we shall say. From heaven; he will make with other labourers you have nothing to do; say unto us, Why did ye not then believe him?- Why And to grudge the benevolence shown to others, did ye not believe the testimony which he bore to when by your own admission you have been honour- Me, as the promised and expected Messiah? for that abay dealt with, is both unworthy envy of your neigh- was the burden of his whole testimony. 26. But if hour, and discontent with the goodness that engaged we shall say. Of men; we fear the people-rather the and rewarded you in his service at all.' 16. So the multitude. In Lake (20. 6) it is, "all the people will last shall be first, and the first last-q.d., Take heed stone us"-stone us to death.' for all hold John as test by indulging the spirit of these "murmurers" at a prophet. Crooked, cringing hypocrites! No wonder the "penny" given to the last hired, ye miss your Jesus gave you no answer. 27. And they answered own penny, though first in the vineyard; while the Jesus. and said, We cannot tell. Evidently their diffiConsciousness of having come in so late may inspire culty was, how to answer, so as neither to shake their these last with such a humble frame, and such ad- determination to reject the claims of Christ nor muration of the grace that has hired and rewarded damage their reputation with the people. For the tem at all, as will put them into the foremost place truth itself they cared nothing whatever. Neither in the end.' for many be called, but few chosen. This tell I you by what authority I do these things. What is another of our Lord's terse and pregnant sayings, composure and dignity of wisdom does our Lord more than once uttered in different connections. here display, as He turns their question upon themSee ch. 19. 30: 22. 14.) The "calling" of which the selves, and, while revealing His knowledge of their Sew Testament almost invariably speaks is what hypocrisy, closes their mouths! Taking advantage divines call effectual calling, carrying with it a super- of the surprise, silence, and awe, produced by this Lateral operation on the will to secure its consent. reply, our Lord followed it immediately up by the Bat that cannot be the meaning of it here: the two following parables. "called" being emphatically distinguished from the chosen." It can only mean here the invited.' And so the sense is, Many receive the invitations of the Gospel whom God has never chosen to salvation through sanctification of the Spirit and belief of the truth" (2 Thessalonians, 2. 13). But what, it ay be asked, has this to do with the subject of our parable? Probably this-to teach us that men who have wrought in Christ's service all their days may, by the spirit which they manifest at the last, make it tox evident that, as between God and their own souls, they never were chosen workmen at all. 1-2 THIRD EXPLICIT ANNOUNCEMENT OF HIS AFFEOACHING SUFFERINGS, DEATH, AND RESURRECTION-THE AMBITIOUS REQUEST OF JAMES AND JOHY, AND THE REPLY. (=Mark, 10. 32-45; Luke, - For the exposition, see on Mark, 10. 32-45. 24 Two BLIND MEN HEALED. (Mark, 10. 46-2; Lake, 18. 35-43.) For the exposition, see on Lake, 18. 33-43. CHAPTER XXI. Ver. 1-4. CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM ON THE FIRST DAY OF THE WEEK. (=Mark, IL 1-11; Lake, 19. 29-40; John, 12. 12-19.) For the expostion of this majestic scene-recorded, as will be sech, by all the Evangelists-see on Luke, 19. 29-40, Parable of the Two Sons (r. 28-32). 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-for true religion is a practical thing, a "bringing forth fruit unto God." 29. He answered and said, I will not. TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners, resisting God to His face. 30. And he came to the second, and said likewise. And he answered and said. I go), sir-I, sir.' The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Luke. 18. 11). and went not. He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (ch. 23. 3)-a falseness more abominable to God, says STIER, than any "I will not." 31. Whether of them twain did the will of his Father? They say unto him, The first. Now comes the application. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go-orare going; even now entering. while ye hold back. into the kingdom of God before you. The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Parable of the MATTHEW, XXI. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. "The chief priests and the elders of the people," with whom our Lord was now speaking, were the second son, who said, I go, Sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience. 32. For John came unto you in the way of righteousness-i.e., calling you to repentance as Noah is styled a preacher of righteousness" (2 Peter, 2. 5), when like the Baptist he warned the old world | to "flee from the wrath to come." and ye believed him not-"They did not reject him;" nay, they "were willing for a season to rejoice in his light" (John, 5. | 35) but they would not receive his testimony to Jesus. but the publicans and the harlots believed him. Of the publicans this is twice expressly recorded, Luke, 3. 12; 7. 29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Luke, 7. 37; 16, 1, &c. and ye, when ye had seen it, repented not afterward, that ye might believe him. Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved. | Wicked Husbandmen, truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (Hebrews, 1. 2). come, let us kill him, and let us seize on his inheritance-that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil." 39. And they caught him, and cast him out of the vineyard-cf. Hebrews, 13. 11-13 (without the gate without the camp"); 1 Kings, 21. 13; John, 19. 17, and slew him. 40. When the lod therefore of the vineyard cometh. This represents the settling time,' which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state. what will he do unto those husbandmen? 41. They say unto him, He will miserably destroy those wicked men-an emphatic alliteration not easily conveyed in English: He will badly destroy those bad men,' or 'miserably destroy those miserable men,' is something like it. and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. If this answer was given by the Pharisees. to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation; as did David to Nathan the prophet (2 Samuel, 12. 5-7), and Simon the Pharisee to our Lord (Luke, 7. 43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favour that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report-"And when they heard it, they said, God forbid"-His whole meaning now bursting upon them. 42. Jesus saith unto them, Did ye never read in the Scriptures (Psalm 118. 22, 23). The stone which the builders rejected, &c. A bright Messianic prophecy, which reappears in various forms (Isaiah, 28. 16, &c.), and was made glorious use of by Peter before the Sanhedrim (Acts. 4. 11). He recurs to it in his first epistle (1 Peter. 2. 4-6). 43. Therefore say I unto you, The kingdom of God-God's visible Kingdom, or Church, upon earth. which up to this time stood in the seed of Abraham, shall be taken from you, and given to a nation bringing forth the fruits thereof-i.e., the great Evangelical com Parable of the Wicked Husbandmen (v. 33-46). 33. Hear another parable: There was a certain householder, which planted a vineyard. See on Luke, 13. 6. and hedged it round about, and digged a winepress in it, and built a tower. These details are taken, as is the basis of the parable itself, from that beautiful parable of Isaiah, 6. 1-7, in order to fix down the application and sustain it by Old Testament authority. and let it out to husbandmen. These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up. and went into a far country-" for a long time" (Luke, 20. 9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mark, 4. 26. 34. And when the time of the fruit drew near, he sent his servants to the husbandmen. By these "servants" are meant the prophets and other extra-munity of the faithful, which, after the extrusion of ordinary messengers, raised up from time to time. See on ch. 23. 37. that they might receive the fruits of it. See again on Luke, 13. 6. 35. And the husbandmen took his servants, and beat one-see Jeremiah, 37. 15; 38. 6. and killed another- see Jeremiah, 26. 20-23, and stoned another-see 2 Chronicles, 24. 21. Compare with this whole verse ch. 23. 37, where our Lord reiterates these charges in the most melting strain. 36. Again, he sent other servants more than the first; and they did unto them likewise-see 2 Kings 17. 13; 2 Chronicles, 36. 15, 16; Nehemiah, 9. 26. 37. But last of all he sent unto them his son, saying, They will reverence my son. In Mark (12. 6) this is most touchingly expressed: "Having yet therefore one son, His wellbeloved, He sent Him also last unto them, saying, They will reverence my son." Luke's version of it too (20. 13) is striking: "Then said the lord of the vineyard, What shall I do? I will send my beloved son; it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Cf. Hebrews, 3.3-6.) The expression, "It may be they will reverence my son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son. 38. But when the husbandmen saw the son, they said among themselves-cf. Genesis, 37. 18-20; John, 11. 47-53, This is the heir. Sublime expression this of the great the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Romans, 11. 25, 264. This vastly important statement is given by Matthew only. 44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the key-stone of the whole. On that Stone the builders were now "falling" and being "broken" (Isaiah, 8. 15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Daniel, 2. 34, 35; Zechariah, 12 3)-in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still. 45. And when the chief priests and Pharisees had heard his parables-referring to that of the Two Sons and this one of the Wicked Husbandmen, they perceived that he spake of them. 46. But when they sought to lay hands on him-which Luke (20. 19) says they did the same hour." hardly able to restrain their rage, they feared the multitude rather the multitudes'-because they took him for a prophet-just as they feared to say John's baptism was of men, because the masses took him for a prophet (v. 26. Miserable creatures! So, for this time. "they left Him and went their way" (Mark, 12. 12). Parable of the CHAPTER XXII. MATTHEW, XXII Marriage of the King's Son, destroyed those murderers-and in what vast numbers Ver. 1-14. PARABLE OF THE MARRIAGE OF THE did they do it! and burned up their city. Ah! JeraKING'S SON. This is a different parable from that of salem, once "the city of the Great King" (Psalm the Great Supper.'in Luke, 14. 15, &c., and is recorded 48. 2), and even up almost to this time (ch. 5. 35); but by Matthew alone. 2. The kingdom of heaven is like now it is "their city"-just as our Lord, a day or two mato a certain king, which made a marriage for his son. after this, said of the temple, where God had so long In this parable,' as TRENCH admirably remarks, dwelt, "Behold your house is left unto you desowe see how the Lord is revealing Himself in ever late" (ch. 23. 38)! Cf. Luke, 19. 43, 44. 8. The wedding clearer light as the central Person of the kingdom, is ready, but they which were bidden were not worthygiving here a far plainer hint than in the last parable for how should those be deemed worthy to sit down of the nobility of His descent. There He was indeed at His table who had affronted Him by their treatthe Son, the only and beloved one (Mark, 12. 6), of ment of His gracious invitation? 9. Go ye therefore the Householder; but here His race is royal, and He into the highways-the great outlets and thoroughappears as Himself at once the King and the King's fares, whether of town or country, where human Sea. (Psalm 72. 1.) The last was a parable of the beings are to be found, and as many as ye shall find bid Old Testament history; and Christ is rather the last to the marriage-i.e., just as they are. and greatest of the line of its prophets and teachers vants went out into the highways, and gathered together 10. So those serthan the Founder of a new kingdom. In that, God all as many as they found, both bad and good-i.e., withappears demanding something from men; in this, a out making any distinction between open sinners parable of grace, God appears more as giving some- and the morally correct. The Gospel call fetched thing to them. Thus, as often, the two complete each in Jews, Samaritans, and outlying heathen alike. other: this taking up the matter where the other Thus far the parable answers to that of the Great left it. The "marriage" of Jehovah to His people Supper,' Luke, 14. 16, &c. But the distinguishing Israel was familiar to Jewish ears; and in Psalm 45. feature of our parable is what follows: 11. And when this marriage is seen consummated in the Person of the king came in to see the guests. Solemn expression Messiah THE KING,' Himself addressed as 'GOD' this, of that omniscient inspection of every professed and yet as anointed by HIS GOD' with the oil of disciple of the Lord Jesus from age to age, in virtue of riadness above His fellows. These apparent contra- which his true character will hereafter be judicially dictories (see on Luke, 20. 41-44) are resolved in this proclaimed! he saw there a man. This shows that it parable; and Jesus, in claiming to be this King's Son, is the judgment of individuals which is intended in serves Himself Heir to all that the prophets and sweet this latter part of the parable: the first part repreFingers of Israel held forth as to Jehovah's ineffably sents rather national judgment. which had not on a wear and endearing union to His people. But observe wedding garment. The language here is drawn from carefully, that THE BRIDE does not come into view the following remarkable passage in Zephaniah, 1. in this parable; its design being to teach certain 7. 8:-"Hold thy peace at the presence of the Lord truths under the figure of guests at a wedding feast, God; for the day of the Lord is at hand; for the Lord and the want of a wedding garment, which would hath prepared a sacrifice. He hath bid His guests. not have harmonised with the introduction of the And it shall come to pass in the day of the Lord's Bride. 3. And sent forth his servants-representing all sacrifice, that I will punish the princes, and the preachers of the Gospel, to call them that were bidden king's children, and all such as are clothed with -here meaning the Jews, who were "bidden," from strange. apparel." The custom in the East of prethe first choice of them onwards through every sum-senting festival garments (see Genesis, 45. 22; 2 Kings, mons addressed to them by the prophets to hold 5. 22), even though not clearly proved, is certainly themselves in readiness for the appearing of their presupposed here. It undoubtedly means something King to the wedding-or the marriage festivities, which they bring not of their own-for how could when the preparations were all concluded. and they they have any such dress who were gathered in from would not come as the issue of the whole ministry of the highways indiscriminately?-but which they rethe Baptist, our Lord Himself, and His apostles ceive as their appropriate dress. And what can that thereafter, too sadly showed. 4. my oxen and my fat-be but what is meant by "putting on the Lord Jesus," Bags are killed, and all things are ready: come unto the as "THE LORD OUR RIGHTEOUSNESS?" (See Psalm a marriage. This points to those Gospel calls after 45. 13, 14.) Nor could such language be strange to AS en ity Jere erely 're of ties, |