Page images
PDF
EPUB

He will therefore destroy them, and let the vineyard to others.

Therefore say I unto

193

clii.

guilt of all your other crimes. I leave it there- SECT. fore to your own consciences to judge what the MAT. XXI. 43. event must be. And for this reason now I Mat you, The kingdom of say unto you plainly, That the kingdom of God, XXI.43. God shall be taken which you have thus vilely and ungratefully from you, and given abused, shall be taken away from you, and given to a nation bringing to a nation which shall bring forth the fruits thereof; that is, his gospel shall be taken from you, and be carried to the Gentiles, who will have more regard to the favour shewn them, and improve it much better than you have done.

forth the fruits thereof.

LUKE XX. 16.

it, they said, God forbid.

XX. 16.

And when they heard this sad denunciation Luke And when they heard with which the parable concluded, and found that [it] was aimed at them, they said, God forbid that this should be the case with regard to us, nor can we ever believe that it will.

17 And [Jesus] be. held them and said

[unto] them, What is this then that is written? [Did ye never

read [MARK, this] in the scriptures], The

the corner: [This is

42. MARK XII. 10,

[ocr errors]

And Jesus looked upon them with great serious-17 ness and solemnity in his countenance, and said unto them, What is this then that is written? (Psal. cxviii. 22, 23.) Did you never read, or never reflect upon, this remarkable passage in the scripstone which the build- tures, "The stone which the builders refused the ers rejected, the same same is become the head-stone of the corner f is become the head of this is the Lord's doing, and it is wonderful in the Lord's doing, and our eyes?" Words which though they might it is marvellous in our seem to be accomplished in the exaltation of Daeyes? [MAT. XXI. vid to the Jewish throne, are in their highest sense applicable to the Messiahs, who, though disdainfully rejected by you scribes and Pharisees and rulers of the people, whose office it is to build up the church, is nevertheless chosen by God to be its great support and ornament. 18 [And] whoso And therefore let me plainly tell you, That who-18 ever shall fall upon soever shall fall upon this stone, that is, whoso[this] stone, shall be broken; but on whom- ever shall stumble at me and my doctrine, while soever it shall fall, it I am here on earth in this humble form, he shall will grind him to pow- be broken and damaged by it; but on whomsoever der. [MAT. XXI. 44.] it shall fall, when raised up to so glorious an

11.]

f The head-stone of the corner.] This I take to be the meaning of the words repadny yuvias, rather than the chief corner-stone, as it does not appear exactly to answer to axpoywivalov (Eph ii. 20, and 1 Pet. ii. 6), which, as the connection in those places shews (as well as the use of it in other authors), signifies that great corner-stone which lay at the bottom of the building as its support. What is mentioned afterwards of this head-stone falling on a person, seems not to suit with the suppo

eminence,

sition of its being laid on or under the
ground. Compare Zech. iv. 7.

g Though they might seem to be ac-
complished in the exaltation of David, &c.]
Mr. Jeffery has justly observed (in his
Review, p. 119) that on the principles of
Analogy, this passage will be much to the
present purpose, though it should be con-
fessed that Psal. exviii. was immediately
meant of David: as it will prove that the
great builders of Israel might refuse one
whom God intended for the Head-stone of

the corner.

.h On

194

Reflections on the parable of the unfaithful husbandmen SECT. eminence, it shall even grind him to powder 1, like a brittle potsherd crushed by the weight of Lake some huge stone falling upon it from on high: XX. 18. (compare Dan. ii. 44.) So whoever shall oppose me after my exaltation to glory, and the pouring out of my Sprit for the full revelation of my gospel and proof of my mission, he will bring upon himself aggravated guilt, and dreadful

[ocr errors]

unavoidable destruction.

the chief priests and

same hour sought to

46.

19 And when the chief priests and the scribes and 19-And [when] Pharisees had heard his parables which he had the scribes [and Phanow delivered, they were so provoked at what he risees had heard his had said, that even in that very hour they sought parables, they] the to lay their hands on him, that they might pro- lay hands on him; for secute him even to death; for they plainly per- they perceived that he ceived that he had spoken this parable of the wick- had spoken this paed husbandmen that should be destroyed against [MAT. XXII. 45. rable against them. them, and had in effect set them all at defiance MARK XII. 12.-] by the application of so signal a prophecy to himMat. self. But they feared the people who were MAT. XXI. XXI. 46. then present in the temple, because they esteemed But-they feared the him as a Prophet sent from God, and would not they took him for a have borne that immediate assault upon him Prophet: [and they which the rage of these rulers would otherwise left him, and went their way.] [MARK, have engaged them to make. And therefore, XII.-12.] LUXE XX. not daring for the present to attempt to seize him -19.] with an open violence, they left him, and went away to take counsel in private against him, and to lay a plot for his life, which they might execute with less hazard to themselves.

multitude, because

IMPROVEMENT.

WHEN We read this parable, and consider it as levelled at the Jews, we applaud the righteous judgment of God in revenging so severely upon them the quarrel of his covenant, and the blood of his Son; but let us take heed to ourselves, lest we also fall after the same example of unbelief. (Heb. iv. 11.)

On whomsoever it shall fall, &c.] Dr.
Whitby supposes that here is an allusion to
the two different ways of stoning among the
Jews;
the former, by throwing a person
down upon a great stone; and the other, by
letting a stone fall upon him. But as I
cannot see that the latter was at all more
dreadful than the former, since in such a
case a quick dispatch might seem most de-
sirable, it seems to me that the force and
beauty of this pathetic passage would be in
a great measure lost by such an interpreta-
tion.

God

They perceived that he had spoken this parable against them.] One would think they could be at no loss for the interpretation of it, considering how nearly it resembles that in Isa. v. 1-7, with which they were, no doubt, well acquainted. Only it is to be observed that there Israel is the vineyard, here the true religion is represented under that figure; accordingly there it is threatened that the vineyard should be destroyed, but here that it should be let out to other husbandmen; each event suiting its connection.

[ocr errors]

Reflections on the parable of the unfaithful husbandmen.

195

clii.

God has given to every man some part of his vineyard to culti- SECT. vate and improve, or some advantages to know and serve him. And as for us who enjoy the Christian dispensation, we have par- Mat. ticular reason to say, the lines are fallen to us in pleasant places. xxi.33. (Psal. xvi. 6.) What could he have done more for this part of his vineyard? How ungrateful therefore shall we be, and how miserable too, if we with-hold the fruits he so reasonably expects; if 34, 36 we slight the messengers by whom he so frequently and so pathetically demands them; yea, if by wilful impenitence and unbelief we in effect renew the slaughter of his beloved Son, after that 37, 39 amazing favour he has done us, in charging him with an embassy of peace to us, whose aggravated crimes had long since deserved that he should have sent amongst us the messengers of his vengeance. 41 Oh that we may never be condemned out of our own mouths in the censures we pass on the guilty Jews!

We cannot surely think of the awful threatening of our Lord 43 without some secret terror for ourselves, when we consider how shamefully we of this nation have abused our privileges. The kingdom of God, said he, shall be taken from you, and given to a nation bringing forth the fruits thereof. God had been just had he long since executed such a judgment upon us: may he be merciful to us all in suspending and averting it! May bis compassion particularly extend to those amongst us who reject Christianity; for the passage before us has a dreadful aspect upon such! Whether they will hear, or whether they will forbear; whether they 42 will submit, or whether they will oppose; Christ is made the Head of the corner, and God will for ever establish him as such. Wo to them who, instead of joining with him, and fixing the stress of their souls upon him, deliberately set themselves to oppose his cause and interest! On such undoubtedly will he fall like a mighty 44 rock of adamant, and miserably crush them in pieces, and grind them to powder.

XX. 19.

Thus did our Lord warn his enemies most wisely and most graciously; but they despised the admonition, and hated him for what was so kindly intended. They sought to lay hands on him Luke because he had spoken this parable against them. High provocation indeed, to set their danger faithfully before them, that if by any means it were possible they might be awakened to escape it! But, alas, what can save those whose spiritual distempers are exasperated by the most proper remedies prescribed for their

cure.

VOL. VII.

Bb

SECT.

196

Jesus delivers the parable of the marriage-feast.

SECT. cliii.

Mat.

SECT. CLIII.

Christ farther warns the Jews of the danger which would attend their rejecting the gospel, or resting in an insincere profession of it, by the parable of the marriage-feast and the wedding garment. Mat. XXII. 1-14.

MAT. XXII. 1.

AND when the priests and scribes were re-
tired, Jesus, being still surrounded with the
multitude, answered and spake to them again in

MAT. XXII. 1.

AND Jesus answer

ed and spake unto them again by parables, and said,

heaven is like unto a

[ocr errors]

XXII. 1. parables, suited to the present circumstances of 2 affairs, saying, The kingdom of heaven, or 2 The kingdom of the dispensation of the gospel, is like, and may certain king, which be well compared to, that which happened in made a marriage for the case of a man [that was] a king, who made his son, 3 a splendid marriage-feast for his son. And 3 And sent forth his when all was prepared, he sent his servants to call those who had been before invited, that they might come immediately to the nuptial banquet. But they were so rude and foolish, that they would not come upon the summons.

4

servants to call them that were bidden to the

wedding: and they would not come.

4 Again he sent forth other servants, saying, bidden, Behold, I have prepared my dinner: my oxen and my fatthings are ready: come unto the marriage.

Tell them which are

lings are killed, and all

Again he sent other of his servants, saying, Go and tell them that were invited, that I must insist upon their coming immediately; for behold, I have prepared my dinner; my oxen and my other fatted beasts are slain and dressed, and all things are just ready to be served up to the table; therefore come to the marriage-feast without 5 any farther delay. But such was the perverse- light of it, and went ness of the guests, that, notwithstanding this re- their ways, one to his peated invitation, they refused to come; and, farm, another to his not regarding [it], they went away, one of them merchandise:

a The kingdom of heaven is like a king.] See note i, on Luke vii. 32. Vol. VI. p. 306.-It is observable that Luke does not relate this parable here, because he had given us one very much like it before, which was spoken on a different occasion: (Luke xiv. 16-24. sect. cxx.) For the same reason he omits the question of the lawyer, Mat. xxii. 35. most of the discourse against the Pharisees, Mat. xxiii. and the parable of the talents, Matt. xxv. 14. & seg.

b To call those who had been invited to

the nuptial banquet.] The word yauss
here properly signifies a nuptial banquet,
in which sense it is often used by other
writers. (See Raphel. Annot. ex Polyb.

to

5 But they made

p. 93, and Wolfius, in loc.) It was sometimes customary to send two messages, as in the case here supposed; which represented the condescension the greater, and suited the repeated invitations given to the Jews by Christ himself during his life, and by the apostles after his death.

c My oxen and my fatted beasts are slain.] It was agreeable to the simplicity of the ancient ages to mention these as the chief parts of a royal entertainment. Thus in Homer, and other ancient writers, we see princes of the first rank and dignity feasting each other with nothing but the flesh of oxen, sheep, and swine.-Compare Isa. xxv. 6.

And,

The guests not coming, others are called from the high-ways.

entreated them spitefully, and slew them.

197

SECT. cliii.

Mat.

to his field in the country, and another to his mer6 And the remnant chandise in the city. And the rest were so took his servants, and brutish that, laying hold on his servants who came with the message, they shamefully insulted XXII. 6. them in a very outrageous manner, and even carried their ingratitude so far, that they slew some 7 But when the king of them. And when the king heard [of it], 7 heard thereof, he was he was greatly provoked; and, not long after, having sent his armies, he destroyed those murderers, and even burnt their city where they dwelt", which, being disaffected to him, had joined with these wicked men in concerting this gross and intolerable affront.

wroth and he sent

forth his armies, and destroyed those murderers, and burnt up

their city.

his servants, The wed

which were bidden

into

and as many as ye

8 Then saith he to In the mean time then, upon the king's re-8 ding is ready, but they ceiving intelligence of their insolent behaviour, ding is ready, but they he says to his servants, The marriage-feast is prewere not worthy. pared; but they who were first invited were not worthy of any part in it, or indeed of any invi9 Go ye therefore tation to it: Yet let not the provisions I have 9 the high-ways, made be lost: go ye therefore to the most public shall find, bid to the ways, and particularly to the places where several marriage. streets and roads meet, and invite as many as you find there to the wedding-banquet. And accord- 10 yants went out into ingly those servants went out, as their lord had the high-ways, and gathered together all, commanded them, into the streets and other as many as they found, [public] ways, and assembled all that they met both bad and good: with, whether bad or good, without any regard to their characters or circumstances: and the feast was abundantly supplied with guests.

10 So those ser

and the wedding was furnished with guests.

11 And when the

guests, he saw there a man which had not on

But that, whatever habits they had on before, 11 king came in to see the they might appear worthy to sit at such a table, the king had ordered clean white garments to be a wedding-garment: delivered to each of them, and appointed servants whose province it was to see that they were decently dressed; after which, coming in to view the guests, he saw a man there who, though such habits were provided, yet was not clothed with a wedding-garment; but either in contempt of

the

d And, not long after, having sent his duodus Twv odwv, signifies the ways which armies, &c.] This clause must be supposed were most frequented; which must be such to come in by way of prolepsis or anticipa- as are mentioned in the paraphrase. (See tion, for it is plain there could not be time, Boisius, Compur. in loc.) This intimates before the feast already prepared was served that the Gentiles had as little reason to exup, to attempt an execution of this kind.-pect the call of the gospel as common pasThis circumstance seems to point at the sengers and travellers to expect an invitaslaughter of the Jews, and the burning Je- tion to a royal banquet. rusalem and the other chief cities of their country by the Romans; who are here considered as the armies of their affronted prince, whose ambassadors they had indeed most cruelly and ungratefully murdered.

The most public ways, &c.] The phrase

f Who, though such habits were provided, yet was not clothed with a weddinggarment.] That persons making an entertainment sometimes furnished the habits in which the guests should appear, is evident from what Homer says of Ulysses being thus furnished

Bb 2

« PreviousContinue »