:

had seen it, repented not afterward, that ye might believe him,

33 Hear another parable: There was a certain household

Re.2.21.

not (Matt. 15. 8). They said, and did not (Matt. 23. 3). But the publicans and harlots, who had taken no such prominence in religious things, but had been openly profane, believed John-and these were like the first son; and though their case had been most unpromising, yet they went into the service of Christ before the Pharisees-and what is worse, they, when they had seen this, did not even yet repent, were not yet provoked to jealousy, and did not enter into Christ's kingdom at all.

OBSERVE, (1.) While some think it an advantage not to have professed religion, it is not the refusing, but the after repenting of that refusal, which is here commended; while it is still shown that an insincere profession may be the most abhorrent and vile before God. Professing, with no intent to serve God, is indeed odiousbut the true course is to say, "I go, sir; so help me God." (2.) To obey, without promising or professing, is now impossible; since we are COMMANDED TO PROFESS: "This do." "With the mouth confession is made unto salvation" (Rom. 10. 10). (3.) Morality is not worse than immorality. But it may be more hopeless, if it proudly and studiously fortifies itself against Christ; not only neglecting, but positively rejecting His sal

vation.

and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country :

y Ps.80.8-16. Ca.8.11,12. Is.5.1-7. Je.2.21. Mar.12. 1. Lu.20.9,&c.

"He began to speak unto them by parables." He would not let them go.- -TA vineyard. These several steps in laying out a vineyard, and fitting it for cultivation and production of grapes, so common in Judea, are here used to represent God's attention to His covenant people. This image runs through the whole Old Testament. The vine-stock often appears on the Maccabean coins as the emblem of Palestine. (See Deut. 32. 32. Psa. 80. 8. Isa. 5. 1. Ezek. 15. 2.)- - Hedged it round—that is, fenced it, most likely, with a hedge stout and thorny. A stone fence was also used, which makes a most secure enclosure.- - Digged a wine-press in it. Mark says, "digged a place for the wine-fat." Both are referred to, in either case-they were connected. There was a wine-press, in which the grapes were trodden by men, to press out the juice; and under this was the vat, or reservoir, into which the juice ran, through a close grating.--TAnd built a tower. This was a tall observatory, on the premises, for watching the grounds. It served also as a lodge for the keepers.

-Let it out-hired it, so that the owner was to get a share of the products. The husbandmen were to raise grapes, and make the most profit from the vineyard. This householder, or head of a family, represents God, who chose the Jews as His house and people, " to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises" (Rom. 9. 4). The vineyard, then, is this covenant relation and privilege, given to be cultivated

"the good olive stalk and root" (Rom. 11. 24). The Gentiles, in these

40 When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?

d

41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

42 Jesus saith unto them, Did ye never read in the scriptures,

d Ps.2.4,5,9. Zec. 12.2. e Lu.21.24. Ro.9.26; 11. 11.

their own way-rejecting Christ as the Messenger of the covenant.

40. What will he do? See the same idea applied to the vineyard (as the Jewish church), in Isa. ch. 5. 4th vs. This subject was put to them in parable, that they might decide without knowing that they would condemn themselves.¶ Will give the vineyard. The covenant relation and privilege should be given to the Gentiles, who should bring forth the fruits (Rom. 11. 7, 17).

41. They say unto Him. They did not yet discern the application of the parable. So they pronounced judgment against their own conduct, and declared beforehand the justice of that destruction which was coming on their city and people. He was about to take their privileges from them and give them to the Gentiles (other husbandmen), who should cultivate the ground on which they were placed, and render Him the fruits. So, swift destruction may be expected by us, at the final coming in judgment, if we reject Christ as our Lord and Saviour.

42. Have ye never read. Christ now brings out the application of the parable, by referring them to a prediction in their own scriptures, showing that this concerns themselves (Psalm 118. 22, 23). See Acts 4. 11, and 1 Peter 2. 7. Ephes. 2. 20. By the stone is

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 say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

44 And whosoever shall falli on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

f Ps. 118.22. Is. 28.16. 1 Pe.2.6,7. h1Cor.13.2. i Is.8.14,15. j He.2.2,3.

g Is. 23.2.

meant Jesus Christ, and the builders were the Jews. The Psalm is prophetic of Christ, as the whole context beautifully shows! They would not have Christ in their building-they set Him aside, as builders would reject a stone too rough-looking or too unwieldy-or too different from the rest of the fabric. But this same stone is become the corner-stone of the true building! (Isa. 28. 16.) "Behold, I lay in Žion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation." Christ is called the corner-stone, because the whole building of the true Church rests upon Him, and is held together by Him. He unites Jew and Gentile in one building. This image is added, to show that Christ will triumph to their shame.

43. The doom about to be executed on their nation, is here definitely stated. See Rom. 9. 25.

44. Whosoever shall fall, &c. To come in violent contact with Christ, even as one stumbles carelessly or blindly over a stone, shall be ruinous. They fall on this stone who are offended at His low estate. But He is Judge-He falls on obdurate opposers. But to bear the weight of His condemnation, and to suffer the penalty of openly rejecting Him, will be a crushing doom (Isa. 8. 14. Luke 2. 34. 1 Pet. 2. 8). This curse of

k Lu.7.16. Jno.7.40.

rejecting Christ shall fall like a millstone on the heads of those, who, amidst the privileges of the gospel, refuse to accept the salvation.

45. Perceived that He spake of them. He had gradually brought out the application in its full force.

46. Sought to lay hands on Him. True to the parable, the chief priests and Pharisees already seek to kill Him. And if they had taken Him, the multitude would probably have cried, Away with Him!" (See ch. 27. 25.) OBSERVE, (1.) The amazing and distinguishing goodness of God to such as have the gospel-its ordinances ministers-calls and offersespecially his goodness to a church. (2.) If fruit is not brought forth, the candlestick will be taken out of its place (Rev. 2. 5). (3.) The baptized, who have been born in such outward relations to the church, and with such privileges, will be utterly cast off if they reject Christ. "Ye are the children of the prophets and of the covenant," &c. (See Acts 3. 25.)

CHAPTER XXII.

117. PARABLE OF THE MARRIAGE OF THE KING'S SON. THIRD day of the week.-Jerusalem.

result. The boasting Pharisees were worse than the common despisersand the nation were worse than the Gentiles; they were false to their common engagements. Moreover they had enjoyed eminent privileges, which they had only abused, and had at length been ready to slay the only son of Him whose vineyard they were set to keep, and who asked only a proper return from it at their hands. Now, in this parable of the marriage feast, He more fully opens the subject of their rejection: of His royalty, and their radical delinquency. They had plainly refused His offers, and the result was to be their rejection. Our Lord gave so many of His teachings by parables, partly to conceal the application of the truth, until it should gain their concurrence-(as Nathan to David), and as in the parable of the two sons (see chap. 21. 31)—and partly to represent the truth in pictures, calculated to interest and impress. He

seemed at times also to have an object of showing the blindness of those who could not see the truth even in the picture, and so to let the picture be seen instead of the truth it portrayed. God's revelation is a test to men, and so it is variously received and construed.

2. A certain KING. This represents the gospel of grace, given by God the Father to the world, through His Son Jesus Christ. It is called here the kingdom; and the picture is that of the king making a marriage feast for His Son. Christ is the great personage-the Son of God. This brings to view their relations to Himself, as not only the son of the householder,

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

but the King's son. This hints also of the covenant between the Father and the Son; and of Christ, as having His claims founded on that eternal covenant with Jehovah, whom they worshipped. It was also a marriage feast, representing the relations of love, revealed in the gospel (see Isa. 25. 6; 65. 13. Sol. Song 5. 1. Isa. 61. 10; 62, 5. Hosea 2. 19. Matt. 9. 15. John 3. 29. Ephes. 5. 32. 2 Cor. 11. 2).

3. His servants. These represent ministers of the gospel, whose work is to urge men to come, though they have been already bidden, or invited, in the word of God, the gospel message. The Jews had had invitations from the prophets before the nuptials. Now, on the nuptial day, when Christ had come, these other messengers were sent. God was not bound to make any such arrangement as this, for a ministry of reconciliation to urge His own offers upon the reluctant. The impenitent treat the gospel now, in the same mannerwith all their invitations, first and last, they are disinclined to come. Men will not come to Christ because of their wicked hearts. It is not enough to say that they stay away because they will not come -but further than this, they will not come, because of their utterly depraved hearts. That were bidden. This would show that as they had been invited to this very feast long before, so, Christ was no new claimant, and His kingdom nothing sudden, but all in the line of previous calls and claims. He was Himself the end of the law. This custom of repeating the message, or, after the first invitation, sending a summons when all was ready, is common at the East (comp. Esth. 5. 8. and 6. 14). This band of ser

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

d Ps. 106.24,25. Pr.1.24,25. Ac.24.25. Ro.2.4.

vants represents particularly John the Baptist, and the seventy, and the apostles, preaching Christ in His lifetime.

4. Again. This second band may represent the renewed invitation before and after the crucifixion, by another company, including Stephen, Barnabas, and Paul, and others, preaching "Jesus and the resurrection."- -¶ All things are ready. This represents the substance of their preaching to the Jews-that the fulness of time had come-the Messiah prophesied had appeared. Obstacles were all removed-all provisions were made (see Acts 2. 38-39; 3. 19-26; 4. 12). The end of the law was Christ. It is finished. This conduct of the King represents the gospel offer, which repeats its messages, and multiplies its messengers. Various preachers, different providences, and the Holy Ghost Himself, reiterate the call, and press it for immediate action. Sinners are entreated to come to Christ, by every gospel sermon, every good tract, every providence, and every motion of the Holy Spirit in the heart. Every thing is prepared for them inasmuch as Christ has actually died, and the redeeming work is done, and now they are invited as to a feast, spread and waiting on table. Pardon is proclaimed. The grace is free. It is most important for sinners to understand this: "Behold I have prepared my dinner." Let them see what God has done

the

and how the benefits are all waiting their reception.

5. They made light of it. There are two classes of despisers noticed here. These first treated it lightly as an unimportant thing. So many men do now. They show no interest in its