His promise was not true; at the moment when it was made, the youth did not intend to work, and therefore it required no change of mind to induce him afterwards to spend the day in idleness.

This son represents, in the first instance, those Pharisees who were then and there compa.s.sing the death of Jesus. They ostentatiously professed that they were doing G.o.d service; yet they were spreading a net for the feet of the innocent, and preparing to shed his blood.

Wearing broad phylacteries, making long prayers, and offering many sacrifices, they were, notwithstanding, living in malice and envy, hateful, and hating one another. With their lips they honoured G.o.d; but in works they denied him. These, in as far as they are here represented, were evil first and last. In the second son we have an example, not of a man who meant to do good changing his mind and ultimately doing evil, but of a man who, notwithstanding his fair profession, meant evil at the beginning and perpetrated it in the end.

Nor are these lessons of the Lord limited to one private interpretation: the lesson of this parable was not exhausted when the Pharisees died out. As surely as the thorns, and the tares, and the lilies to which Jesus on various occasions alluded in his lectures, grow on the ground at this day, and have grown there through all the intervening generations--so surely the various cla.s.ses of human character which he rebuked, warned, or encouraged in his ministry, have their representatives going out and in amongst us in the present day. It is meant that in this gla.s.s all the self-righteous to the end of the world should see themselves; their profession is fair, but their life is for self, and not for G.o.d.

In the stratified rocks many species and genera of plants and animals are found in a fossil state which are not found in the flora or fauna of our present earth; but the human characters that were fixed and stamped as by photograph in the Scriptures are not so far removed from the men and women who now live on the earth. No species has become extinct; and even the minuter characteristics of distinct varieties remain legible still.

Here spring two distinct warnings to two distinct cla.s.ses, with corresponding encouragements attached, as shadows follow solid bodies in the sunlight;--to the Publicans and Harlots first, and next to the Pharisees of the day.

1. There is a cla.s.s amongst us answering to those publicans and sinners to whom Jesus was wont to address the message of his mercy. Alas, they may be counted by thousands and tens of thousands in the land! They are the drunkards, the licentious, the profane, the false, the cruel,--those who abandon themselves to a vicious life, and do not take the trouble of attempting to hide their sin under a cloak of sanct.i.ty. They gratify every l.u.s.t, and crucify none. They live without G.o.d in the world. The key-note of their being is, Let us eat and drink, for to-morrow we die.

To all this cla.s.s the parable proclaims a warning. A rank, soporific superst.i.tion has crept over these free and easy spirits,--a superst.i.tion as dark and deceitful as any of the inventions of Rome. Men seem actually to persuade themselves that their very wickedness will supply them with a pa.s.sport into heaven. They seem to expect that they will be made pets in the great day, because they made no pretension to saintship; and that they will be fondled by the Judge as they have been by their boon companions, because hypocrisy cannot be reckoned among their sins. It is a false hope. Free thinking, free living brother, if I saw you about to put to sea in a ship which I knew to be affected with dry-rot in the timbers of the bottom, I would warn you with all my energy, that I might save your life: when I see you preparing to launch into eternity leaning on a lie, I cry vehemently, Beware, lest you be lost for ever! Without holiness no man shall see G.o.d. The absence of a hypocritical pretension to holiness will not be accepted instead of holiness. All who go away to the judgment-seat without holiness will be shut out of heaven--alike those who thought they had it, and those who confessed that they had it not. It was all right at last with the profane son in the parable; but mark, he repented and obeyed. G.o.d's invitation to the wicked is, Turn and live; but the promise contains in its bosom the counterpart threatening, If you turn not you shall die. It was not the bold, frank declaration of disobedience that made the first son all right: it made him all wrong. It was his change,--his pa.s.sing out of that state, as if he had pa.s.sed from death unto life, that saved him.

But to this cla.s.s the parable speaks encouragement as well as warning.

So great is G.o.d's mercy in Christ that even you are welcome when you come; the gate stands open; the Redeemer from within is calling chief sinners in, He has pledged himself to cast no comer out because of his worthlessness. Nor does the freeness of his grace prove that the prodigal's sins are small; it proves only that the forgiving love of Christ is great.

2. There is still a cla.s.s corresponding to the Pharisees, and to these the Lord in this parable conveys both warning and encouragement.

The essence of the Pharisaic character, under every variety of form, consists of these two things,--an exact and laborious observance of external religious duties, and a heart satisfied with itself while it is devoted to the world. The species is described for all times and places in the Apocalyptic Epistle to the Church in Sardis: "Thou hast a name that thou livest, and art dead" (Rev. iii. 1). There is a profession of G.o.dliness wanting its power; Christ's name comes readily to the lip, but the G.o.d of this world possesses the heart and controls the life.

There is encouragement to the Pharisee as well as to the publican to turn and live. There is no respect of persons with G.o.d; the Pharisee was as welcome to Christ as the publican, if he would come. A Pharisee and a publican went up to the temple at the same hour to pray; the publican returned to his own house pardoned and at peace with G.o.d, while the Pharisee went home still unreconciled and under condemnation: but wherefore? Not that G.o.d was more willing to forgive the publican than to forgive the Pharisee; but because the Pharisee did not ask forgiveness.

He would have obtained it if he had asked it: his self-righteousness was his ruin.

Thus in the end of this parable, the Lord intimates to the Pharisees that the outcasts whom they despised are entering the kingdom of heaven before them. This does not mean that the way is made more easy, the gate more wide, to the licentious and profane than to the hypocrite,--it intimates merely that in point of fact the profane were then and there hastening in through the gate which stood open alike for all, while the self-righteous were standing aloof. The intimation, moreover, is made, not in order to keep these Pharisees back, but to urge them forward. The Lord desires to provoke them to jealousy by them that were no people.

These despised outcasts are going in before you; arise and press in now, lest the door be shut. It was not because they were publicans and harlots that they were saved, but because they believed and repented under the preaching of John; and it was not because the others were Pharisees that they were still unsaved, but because even with the example of fellow-sinners repenting and believing before their eyes, they, thinking themselves righteous, would not repent and believe.

G.o.d delights as much to receive a Pharisee as to receive a publican.

When a self-righteous man discovers himself at last to be a whited sepulchre, and counting his own righteousness filthy rags, flees to Christ as his righteousness, he is instantly accepted in the beloved.

If I could be admitted, in the body or out of the body, to a vision of the saints in rest, I would like to creep near the spot where two saved sinners chance to meet,--the man who wrote this narrative of Christ's ministry, and the man who preached Christ to the Gentiles. I would fain listen for an hour to the conversation of Matthew the publican and Saul the Pharisee when they meet in the mansions of the Father's house. Their loving argument, I could imagine, would sometimes run high. Matthew will contend that the grace of their common Lord has been most conspicuously glorified in his own redemption, "for," he pleads, "I was all evil and had nothing good, I had neither inside purity nor outside whitening. I had neither the seemly profession without nor the holy heart within. I was altogether vile; and in me therefore is the grace of G.o.d glorified most." Paul, on the other side, will contend, with his keen intellect perfect at last, that he was the chief sinner, and that consequently in his redemption a more decisive testimony is given to the abundance of the Saviour's grace. After describing his own hardness and blindness and unbelief, he will add, as the crowning sin of man, the crowning glory of G.o.d,--While I was thus the chief of sinners, I gave myself out as one of the greatest of saints.

It may be hard to tell whether of the two mountains is the more elevated; but one thing is clear,--both are covered by the flood. The blood of Jesus Christ, G.o.d's Son, cleanseth us,--the profane and the self-righteous alike,--cleanseth us from all sin.

XI.

THE WICKED HUSBANDMEN.

"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: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. 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.

And they caught him, and cast him out of the vineyard, and slew him.

When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 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. 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? Therefore say I unto you, The kingdom of G.o.d shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the mult.i.tude, because they took him for a prophet."--MATT. xxi. 33-46.

When a proprietor has determined to appropriate as a vineyard a portion of ground which had previously lain waste, or been employed for some other purpose, his first care is to plant the vines. As some time must necessarily elapse before the young plants begin to bear fruit, he may prosecute the other departments of his undertaking at leisure. In due time, accordingly, he constructs a fence around the field to keep out depredators, whether men or beasts; digs a vat for receiving the juice, and prepares an apparatus above it for squeezing the cl.u.s.ters quickly in the hurry of the vintage; builds a tower as at once a shelter for the keeper and an elevated stand-point for the watcher by night or day.

In the case which this parable represents, the owner did not continue to reside on the spot and cultivate his own vineyard; "he let it out to husbandmen, and went into a far country." This lease, granted by a non-resident proprietor, throws an interesting light on the habits of the place and the time. In regard both to the tenants and the terms, the information, though very brief, is very definite. The vineyard was let not to one capitalist, who might employ labourers to do the necessary work, but to a kind of joint-stock company of labourers who proposed to cultivate the property with their own hands for the common benefit. It was stipulated, moreover, that the rent should be paid not in money but in kind. It is the system known in India at this day as ryot-rent; the cultivator undertakes to give the owner a certain fixed quant.i.ty yearly from the produce of the farm, and all that is over belongs to himself.

The structure of the parable in its later stages presupposes a country in which the central government is paralyzed, and the will of the strongest has usurped the place of law. With us it requires an exercise of imagination to conjure up a scene in which these events could possibly occur; but in those regions such anarchy was not uncommon then,--is not uncommon now. It is probable that the annals of our own empire in India could supply some parallel conflicts between the privileged superiors and the actual cultivators of the soil.

The proprietor, being personally absent from the country, employed agents to demand his stipulated share of the produce at the proper season from the tenants in possession. The tenants, presuming on the distance of the superior, and the difficulty which he must necessarily encounter in any attempt to enforce his rights, not only refused to fulfil the conditions of their lease, but also a.s.saulted the messengers who made the demand; they beat one, and killed another, and stoned a third. Obviously, they determined from the first to retain the whole produce of the vineyard for themselves. They do not seem to have laid their plans with much care: there is more of pa.s.sion than of policy in their conduct. It is the ordinary practice of those who break the laws of G.o.d or of man, to grasp madly a present pleasure, and refuse to think of coming vengeance. Having heard of the treatment which his agents had received, the proprietor despatched another party more numerous, with the view probably of overawing the refractory peasants by a display of strength; but the second mission was as cruelly and contemptuously rejected as the first. The proprietor, still unwilling to bring matters to an extremity, adopted next an expedient which he hoped would subdue the rebellion, without imposing on him the necessity of punishing the rebels. Keeping out of sight for the moment his rights and his power, he appealed confidingly to their hereditary reverence for the family of their chief; he sent his son, and sent him unarmed, unattended.

The conduct of the husbandmen at this point is unintelligible, if you suppose that the country enjoyed a regular government, and that the men had deliberately adopted a plan. In order to account for the circ.u.mstances, you must suppose that the central government was paralyzed, and that these men were as stupid as they were wicked. Great criminals are often blind to their own interests: their blunders generally lead to their conviction.

The murder of the heir by these greedy tenants, in the vague hope of obtaining the property, is a probable event. To show that the scheme was not skilfully devised, does not by any means prove that the crime was not actually perpetrated. The owner was absent; no display of irresistible power was made to their senses; they were not in the habit of nicely considering the remote consequences of an act, and an overmastering pa.s.sion completely paralyzed at that moment a judgment which was feeble at the best.

From this point the close of the tragedy is self-evident; the Lord accordingly does not further prosecute the narrative. Here the Pharisees are invited to p.r.o.nounce judgment upon themselves; nor do they hesitate to accept the challenge. Whether in simplicity, as unconscious of the Teacher's drift, or in exasperation as knowing that by this time his drift appeared to the whole company all too plain, may not be certain; but in point of fact they gave the answer without abatement and without ambiguity: "He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen which will render him the fruits in their season."

No serious difficulty occurs in the interpretation of this parable, and, consequently, no considerable differences of opinion have arisen among interpreters regarding it. The main lines of the lesson cannot be mistaken; but there is need of careful discrimination in some of the details.

Frequently in the Scriptures the seed of Abraham, called by G.o.d and endowed with many peculiar privileges, are compared to a vine, or to the aggregate of vines in a vineyard. I shall here point to three examples of this usage, in order to show that, notwithstanding an obvious general resemblance, they differ from each other and from this parable in the specific purposes to which they severally adapt and apply the a.n.a.logy:--

1. Isa. v. 1-7: "Now will I sing to my well-beloved a song of my beloved touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill. And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry."

The vineyard, with its slope to the southward, and rich soil, and careful cultivation, and secure defences, and convenient apparatus, represents the people whom G.o.d chose and cherished. The drift of Isaiah's parable is to show the exaggerated wickedness of that favoured nation. The vineyard brought forth wild grapes,--those sour grapes which set on edge the teeth of him who tastes them (Ezek. xviii. 2). Israel lived like the heathen, and thus the care bestowed upon them was thrown away. As a punishment for its ungrateful return, the vineyard was laid waste; the kingdom and polity of Israel were destroyed by the decree of G.o.d, and through the instrumentality of the king of Babylon.

2. Ezek. xv. 2-5: "Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burnt. Is it meet for any work? Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?"

Here Israel is compared, not to a vineyard, but to a single vine; and the special characteristic selected for purposes of instruction is the uselessness of the vine tree as timber. Cultivated only for the sake of its fruit, if it prove barren, it is not only no better than the trees of the forest, but much worse. Forest trees are useful in their own place, and for certain purposes; but a vine, if it do not bear fruit, is of no use at all. No man can make a piece of furniture from its small, supple, gnarled stem and branches. The wood of the vine is fit for nothing but to be cast into the fire, and, therefore, a fruitless vine takes rank far beneath a forest-tree; thus an apostate and corrupt Church is a viler thing than the ordinary secular governments of the world. Such obviously and notoriously is ecclesiastical Rome to-day.

3. Ps. lx.x.x. 8-15: "Thou hast brought a vine out of Egypt; thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river. Why hast thou then broken down her hedges, so that all they which pa.s.s by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it. Return, we beseech thee, O G.o.d of hosts: look down from heaven, and behold, and visit this vine; and the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself."

Again Israel is represented as a vine; but in this case the features brought into prominence are its former flourishing condition and great extent compared with its present desolation. By the removal of the protecting fence, the wild beasts of the forest were permitted to trample at will on its feeble and lowly boughs. The picture sets forth the ruin of Jerusalem through the withdrawal of G.o.d's protecting hand, and the consequent irruption of hostile nations.

In all these cases the vine, or aggregate of vines, represents the privileged persons who const.i.tuted the kingdom of Israel or Church of G.o.d, as it then existed in the world. In the first example, the _wickedness_ of Israel is represented by the bitterness of the fruit which the vineyard produced; in the second, the _unprofitableness_ of Israel is represented by the want of fruit on the vine; and in the third, the _sufferings_ of Israel are represented by the inroads of the wild beasts upon the wide spread, tender, unprotected vine.

Our parable differs from all three as to the point where its lesson lies. It is not a case in which a favoured vineyard produces bad fruit; it is not a case in which a vine bears no fruit; it is not a case in which a vine that might otherwise have been fruitful is trampled down by wild beasts for want of a fence. It is a case in which, after the vineyard has brought forth its fruit, the cultivators who have charge refuse to render to the owner the portion of the produce which is his due. The difference is important: it determines clearly the main line in which the interpretation of the parable should proceed.

By the vineyard with all its privileges, I understand the ordinances of Israel as appointed by G.o.d, and the people of Israel in as far as they were necessarily pa.s.sive in the hands of their priests and rulers. The husbandmen manifestly represent the leaders, who at various periods had usurped a lordship over G.o.d's heritage. Extraordinary amba.s.sadors were sent from time to time in the owner's name, to demand the stipulated tribute,--prophets such as Elijah, Elisha, Isaiah, Jeremiah, and Ezekiel, men not of the number, or in the confidence of the ordinary rulers, but specially commissioned by the Supreme, to approach them with reproof and instruction. The established authorities of the nation, exercising their office for their own pleasure or profit, rejected the counsel and a.s.saulted the persons of the messengers. Some were imprisoned, some driven into exile, and some put to death. Successive emba.s.sies, sent in successive ages, met with similar treatment, until, in the fulness of time, Christ the Son became the messenger of the covenant. He came unto his own, and his own received him not. Already those Jewish rulers who listened to this parable, were laying their plans to cast this greatest prophet out of the city, and to crucify him.

The owner of the vineyard said, "They will reverence my son." The expression is natural and appropriate in the lips of a human proprietor; but obviously when it represents the purpose of G.o.d, it means only that such reverence was claimed, and such reverence was due. The omniscient knew beforehand that the Jewish rulers would not yield even to this last and tenderest appeal. The expectation of the husbandmen that when they should have murdered the heir, the property should become their own, does not point to any definite, well considered plan by which the wicked expect to gain a permanent portion by rejecting the Gospel; it indicates merely the blunt determination of the carnal mind to grasp and enjoy G.o.d's bounties while it despises and rejects his grace. To crucify Christ by the hands of the Romans, or to crucify him afresh through unbelief, was and is a short-sighted policy.

When the Lord of the vineyard cometh he will destroy those wicked men, and will let out the vineyard unto others. The interpretation of this turning-point is given to the Jewish rulers in full, and without concealment. "The kingdom of G.o.d shall be taken from you and given to a nation bringing forth the fruits thereof" (ver. 43). The polity of the Jews was crushed by the Romans, and the charge of the Church fell into other hands. The "nation" that has succeeded to the kingdom is const.i.tuted on a different principle, and held together by different bonds. It is not after the flesh, but after the spirit that citizenship is obtained in the Christian commonwealth; henceforth, the partakers of Abraham's faith are the seed of Abraham to whom the covenant of promise pertains. The worship and ordinances of G.o.d's house were transferred to the apostles and their followers, neither as Jews nor as Gentiles, but as the disciples of Christ. A new nation (e????) is const.i.tuted of those who are born again; of those the kingdom consists, and under their charge its affairs will be carried on until the Lord come again.

The personal and permanent application of the lesson is obvious.

A rich vineyard, planted and fenced to our hand, has been let out to us by the Maker and Owner of the world. Civil and religious liberty, the Bible and the Sabbath, the Church and its ministry, have been provided and preserved for us by our Father's care. We are permitted to enjoy all for our own benefit, under deduction of a tribute to the Giver. Our offerings cannot directly reach him, but he has made them payable to the poor.

When Christ the messenger of the covenant stands at the door and knocks, a worldly heart within refuses to admit him. The carnal mind is enmity against G.o.d, and therefore resists the claim which the Mediator bears: its language is, "We will not have this man to reign over us."

The lesson bears also upon the gradual corruption of the Christian Church in the first centuries, and the absolute apostasy of the lordly hierarchy at Rome. At the Reformation the kingdom was in part taken from that faithless priesthood; but they retain vast mult.i.tudes in bondage still. The Lord reigneth; and the time will come when every yoke shall be broken, and the Church set free to serve the Lord alone. The vineyard will one day be delivered from the tyranny of usurping tenants, and its fruit fully rendered to its rightful Lord.

Ah, my country, I dread the punishment of thy unfaithfulness! The same righteous G.o.d, who cast out the Jews and admitted the Gentiles, reigneth still. On the same principle he has taken the kingdom from Asia Minor and Greece, and given it to this island of the sea. Alas, if we render not to him the fruits of his vineyard, he may take our privileges in judgment away, and give them to another nation, perhaps to Italy--emanc.i.p.ated, regenerated Italy (Rom. xi. 19).