f

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

d

h

e

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

d P3.2.4,5,9. Zec.12.2 Lu.21.24. Ro.9.26; 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. 1, and 1 Peter 2. 7. Ephes. 2. 20. By the stone is

44 And whosoever shall fall i 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. 28.2.

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 Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation.' 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.

To

44. Whosoever shall fall, &c. come in violent contact with Christ, even as one stumbles carelessly cr 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

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 lay hands on him, they feared the multitude, because they took him for a prophet.

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!" (Šee 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 THIRD day of the

THE KING'S SON. week.-Jerusalem.

a Lu.14.16. b Re.19.7,9. c Ps.68.11. Jer.25.4; 35.15. Re.22.17.

result. The boasting Pharisees were worse than the common despisers-and 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).

L

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.

d

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