Those have manifestly closed with Christ's offer, and are accepted through faith; these, on the other hand, have considered the offer, and proved their rejection of it by killing its bearers. But the mult.i.tude in the middle have not taken a decisive part; they have remained apparently in a state of equilibrium. As yet they have not indeed actually and personally closed with the Redeemer as their own; but neither on the other hand have they determined and proclaimed that they will not accept him. They have not moved to either side to take a decisive part for or against the Lord.[46] This feature of their condition and their history helps to deceive and so to destroy them. If the condition of the world and the law of G.o.d were such that all would be safe in the great day who did not blaspheme Christ's name, and mock his Gospel, and put to death his ministers, this mult.i.tude in the middle might remain where they are at ease. But this is not the state of the case; life and death for us depend on our knowing and not mistaking the state of the case here.

[46] These three different methods of treating the message were all exhibited simultaneously at Athens when Paul preached there: "Some mocked, others said, We will hear thee again of this matter....

Howbeit, certain men clave unto him and believed" (Acts xvii. 32-34).

To all the mult.i.tude in the middle the word of a merciful and faithful G.o.d proclaims, In order to be saved, it is necessary that you should arise, and turn to the right hand, and join the company there who have gladly welcomed the Son of G.o.d as their Saviour; but, correspondingly, in order to be lost, it is not necessary that you should arise from your state of indifference, and join the scoffer's ranks. To be saved you must flee to the refuge; but to be lost, it is enough that you remain where you are.

In the Theocracy, the Hebrew nation were the hereditary n.o.bles. It is said of them in the Scriptures that they are a people near unto G.o.d (Ps. cxlviii. 14). They enjoyed a right of entry into the king's presence.

Having, in virtue of their birth-right, a perennial invitation to the royal festivals, they needed only a message as a matter of course, demanding their presence when the feast was prepared. The Gospel of grace complete in Christ is obviously the feast to which the house of Israel were in the fulness of time specially summoned. When they refused to come to the banquet, the Provider was displeased, but not put about: the Omniscient knows his way. He never permits his purposes to be thwarted: He makes the wrath of man to praise himself, and the remainder of that wrath he restrains.

In the beginning of human life and of G.o.d's moral government on earth, the enemy seemed to triumph. Creation was thrown out of joint; the being made in G.o.d's image was defiled by sin. But although the garden of Eden was emptied, G.o.d was not left without a witness in the world: sin abounded, but grace did much more abound. In like manner, at a later stage of the divine administration when the favoured vine became barren, another was brought out of Egypt and planted in its stead. When Israel rejected Christ, G.o.d rejected Israel, and called another people to be his own. "We have Abraham to our father," said the Jewish leaders to the Baptist when his lessons began to gall them, "We have Abraham to our father," meaning thereby to intimate that they alone were the chosen people, and that failing them G.o.d would have no children on the earth.

How did John answer this boast? "Think not to say within yourselves, We have Abraham to our father; for I say unto you that G.o.d is able of these stones to raise up children unto Abraham" (Matt. iii. 9, 10).

Although those privileged Hebrews rejected him, Christ did not remain a king without subjects, a shepherd without a flock. In the exercise of the same sovereignty through which he chose Abraham at first, he pa.s.sed over Abraham's degenerate posterity and called another family. This family was Abraham's seed, not by natural generation, but in the regeneration through faith. Of these stones he raised up children to Abraham, when the natural children of the family had through unbelief shut themselves out. "Go to the highways:" Christ commanded his apostles to begin at Jerusalem indeed, but he did not enjoin,--did not permit them to continue holding out their hands to a disobedient and gainsaying people; the alternative was embodied in their commission, If the Jews do not receive you, go to the Gentiles.

It becomes us to stand in awe before these deep things of G.o.d: their fall became our rising. In the channel through which a running stream is directed upon a mill wheel the same turning of a valve that shuts the water out of one course throws it into another, that had previously been dry; thus the Jews by rejecting the counsel of G.o.d shut themselves out, and at the same moment opened a way whereby mercy might flow to us who were afar off.

The servants went out and did as they were bidden. Peter went to the house of Cornelius, and in that lane of the world's great city found a whole household willing to follow him to the feast his royal master had prepared. Soon thereafter Paul and Barnabas, Silas, t.i.tus, Timothy, and others traversed the continents of Europe and Asia, bringing mult.i.tudes of neglected outcasts into the presence and the favour of the king.

"They brought in good and bad." This is a cardinal point in the method of divine mercy, and therefore it is articulately inserted in the picture. The scene is taken from life in the world; the conceptions accordingly, and the phraseology correspond with the circ.u.mstances. In society at large, and in every section of society such as the rich or the poor, two cla.s.ses are found distinguished by their moral character, and in ordinary language designated the good and the bad. The thought and the style of ordinary life are adopted in the parable, and every reader understands easily what is meant. Every great community has its virtuous poor and its vicious poor. The invitations of the Gospel come to fallen human kind, and to all without respect either of persons or of characters. Apart from Christ and prior to regeneration the distinction between bad and good is only an earthly thing: in G.o.d's sight and in prospect of the judgment, there is none good, no not one. There are not two roads from earth to heaven: there is only one gate open, and by it all the saved enter. It is not the man's goodness that recommends him to G.o.d's favour: the worst is welcome through the blood of Christ, and the best is rejected if he approach by any other way. Nor does it follow thence that the Judge is indifferent to righteousness; that which the unreconciled offer to him as righteousness is in his sight sin; and the fact of offering it as a ground of justification aggravates the offerer's guilt.

PART II.--THE WEDDING GARMENT.

We have here two parables in one. In their union and relations they resemble the two seed-stones which are sometimes found within one fruit, attached to each other, and wrapped in the same envelope, but possessing each its own separate organization, and its own independent germ of life. The parable of the prepared, offered, and rejected feast, and the parable of the wedding garment, although actually united in the Lord's ministry and the evangelic record, are in their own nature distinct, whether you consider the secular scenes delineated or the spiritual lessons which they convey.

When the wedding was furnished with guests the king came in to see them.

The representation is in strict accordance with the relations of the parties and the customs of society both in ancient and modern times.

When a citizen entertains his equals he must himself be first in the festal hall to welcome the guests as they successively arrive; but when a sovereign invites subjects to his palace he appears among them only when the company have all a.s.sembled.

The instant that he entered the festive hall the king saw there a man who had not on a wedding-garment. Although this is the turning point of the parable, it is represented with extreme brevity. The great central facts are recorded with the utmost distinctness, but all the surrounding circ.u.mstances are in silence a.s.sumed: no explanation is given, and the reason doubtless is that no explanation is needed. Some customs and allusions connected with the scene remain obscure to us, after all that modern research has done to ill.u.s.trate them, but the lesson which our Lord intended to teach stands relieved in clearest light and sharpest outline, like distant mountain tops when the sun has newly set behind them. Some points regarding which we might desire information are left in the shade, but in as far as the story is necessary to unfold and perpetuate the spiritual lesson, it is accompanied with no doubt and with very little difficulty.

1. The wedding garment was something conspicuous and distinctive. As soon as the king entered the room he detected the single man who wanted it in a great company of guests.

2. It was not a necessary part of a man's clothing, but rather a significant badge of his loyalty. The primary use of the symbol was neither to keep the wearer warm nor to make him elegant, but to manifest his faithfulness.

3. The want of it was, and was understood to be, a decisive mark of disloyalty. The man who came to the feast without a wedding-garment endorsed substantially the act of those who had proudly refused to comply with the king's invitation. It was the same heart-disobedience accompanied by a hypocrisy that would fain commit the sin and yet escape the consequences.

4. The question whether a wedding-garment was proffered to every guest as he entered, out of the royal store, is attended with some difficulty.

The preponderance of probability seems to lie with those who think that these decorations were freely distributed in the vestibule to every entrant, in some such way as certain badges are sometimes given to every one of a wedding party amongst ourselves in the present day. But the point is not of primary importance. From what is tacitly a.s.sumed in the narrative it may be held as demonstrated alternatively that either the king gave every guest the necessary garment, or it was such that every guest, even the poorest, could on the shortest warning easily obtain it for himself. Two silences become the two witnesses out of whose mouths this conclusion is established,--the silence of the king as to the grounds of his sentence, and the silence of the culprit when judgment was p.r.o.nounced. The judge does not give any reason why sentence should be executed, and the criminal does not give any reason why it should not. On both sides it is confessed and silently a.s.sumed that the guest had not, but might have had, the wedding-garment on. If there had been any hardship in the case the king would have vindicated his own procedure, and the condemned guest would not have remained speechless when he heard his doom.[47]

[47] "It should be a.s.sumed that the guests were not instantly hurried into the festal hall, but that an opportunity was afforded to them of changing their dress. This, however, is not expressly a.s.serted in the narrative, but may be gathered from the term ef????

(he was speechless) in ver. 12; and must be understood on this account also, that, otherwise the sentence in ver. 13 would stand exposed to the charge of injustice."--_Storr, de parabolis Christi_, p. 113.

From the circ.u.mstances in which that motley company was collected and introduced into the palace, we may safely conclude that no kind of clothing, however torn and mean, would have been counted a disqualification. Over the whole surface of the scene is spread the proof that nothing in the character or condition of the attire which a street porter or a field labourer might happen to wear, when he was intercepted on the highway by the king's messengers, and hurried away to the palace without an opportunity of visiting his own home, could possibly have been a ground of exclusion. When such persons in such circ.u.mstances were invited to the banquet, a.s.suredly the king was prepared to welcome them, as far as dress was concerned, precisely as his servants had found them. No man forfeited his place at that table on account of any defect in the quality or condition of the clothing which he wore when he unexpectedly met the messengers and was suddenly hurried away to the feast. Thus far, treading on firm ground, we tread surely.

Alike from the facts of the case, from the a.n.a.logy of others, and from the corresponding spiritual lesson as elsewhere declared in Scripture, we conclude with confidence that the wedding garment was a well understood distinctive badge, expressive generally of loyalty, and specifically const.i.tuting and declaring the wearer's fitness for sitting as a guest at the marriage supper of the king's son. In appearance it must have been conspicuous; but its value may not have been great. It was not the inherent worth of the material but the meaning of the symbol that bulked in the estimation of both the entertainer and his guests. It may from a.n.a.logous cases be shown to be probable that a loyal heart could have easily extemporized the appropriate symbol out of any material that lay next at hand. Where there is a will there is a way.

Italian patriots at the crisis of their conflict with multiform oppression, and while the strong yoke of the despot was still upon their necks, contrived to display their darling tricolor by a seemingly accidental arrangement of red, white, and green among the vegetables which they exhibited in the market or carried to their homes. Nay more, the loyalty of a loyal man may in certain circ.u.mstances be more emphatically expressed by a rude, extemporaneous symbol, hastily constructed of intractable materials, than by the most elaborate and leisurely products of the needle or the loom. In such cases, the will of the man is everything; the wealth of the man nothing. The meanest rag suddenly thrown across the shoulders, arranged so as unequivocally to express the wearer's faith may be a better evidence of loyalty than the richest silks of the East.[48]

[48] A custom connected with funerals, which prevails in some districts of England, if not in all, approaches closely in some of its essential features to that which occupies the most conspicuous place in this parable. A scarf of black silk, large, conspicuous, and expensive, yet const.i.tuting no part of the proper garments of the wearer, is given by the person who invites, and worn by every one who accepts the invitation. A single person without the badge in the procession would be instantly detected, and the omission would, in the circ.u.mstances, be taken as proof of disrespect.

Let us now endeavour to appreciate and express the spiritual lesson.

True to nature on the earthly sphere the parable represents the invitation, the a.s.sembling of the guests, and the entrance of the king, as three several and successive acts; but in the processes of the spiritual kingdom these three operations advance simultaneously. Some are in the act of hearing the invitation,--some are accepting it and going to the feast,--some are sitting at the table under the inspection of the king,--all at the same moment. The process is like the habit of some species of fruit trees, on which flowers, green berries, and ripe fruit may be seen at the same time; the flowers of this season become the green berries of the next, and the green berries of this season become the ripened fruit of the next; and thus a constant succession is maintained. In like manner, as the generations pa.s.s, all the processes of Christ's kingdom are simultaneously carried forward.

The guests who have come at the call of the servants, and taken their places at the table of the king, are those who hear the Gospel and fall in with its terms,--who adopt Christ's name and enrol themselves among his people,--who hope in his mercy and commemorate his death. Herein they are broadly distinguished from those who made light of the message, and those who persecuted the messengers; but it is not yet certain whether they are forgiven and renewed. The profession which they have made distinguishes them from those Jews who refused the invitation, and those Gentiles who have not yet heard it; but among those who thus far comply with the call, another distinction must still be made. That goodly heap must be tossed up and winnowed yet again, that the chaff may be driven before the wind, and only the wheat gathered into the husbandman's garner.

As in the parable, we are not informed what were the shape, size, colour, or material of the wedding garment, but only that it was necessary that every guest should wear it; so we do not find here any specific doctrinal instruction as to the method of redemption and the decisive characteristics of believers. We learn from the parable that every sinner must simply comply with G.o.d's terms in order that he may be saved; and elsewhere in Scripture we are fully taught what these terms are. An abundant answer to the question, "What must I do to be saved?"

is recorded by the Spirit: the only point regarding it which this parable teaches, is that a sinner must abandon his own method, and fall in with Christ's. The meaning of the man who sat at the feast without a wedding garment seems to have been, "I am my own master, and I shall work my own way to heaven:" the meaning of the men who meekly wore it was, "We are not our own; we are bought with a price; our righteousnesses are as filthy rags, but the Lord is our righteousness."

Thus the lesson of the parable concentrates itself at last upon a point; but that point is the turning-point of life or death to men. Is any one disposed to complain that it stakes all upon an opinion? It does, and why not? One man's opinion is that his own righteousness, especially when he has gotten time to improve it, may be safely presented in the judgment, and ought to satisfy the judge. Another man counts all his efforts vile, as lacking the vital element of love, and at G.o.d's command places his trust wholly in Christ his subst.i.tute: the first does deepest dishonour, the second gives highest glory to G.o.d. A man's opinion on a trifling subject, may be of trifling import; but a man's opinion--his mind on how he may be just with G.o.d, is the greatest and most pregnant fact in creation. Opinion here is nothing less and nothing else than the att.i.tude of a fallen creature towards his Maker and Judge: one opinion is the alienated heart of a rebel, another is the glad trustfulness of a dear child.

If the head of a Hebrew family, on the dread night of the Exodus, had said within himself, What shall I gain by sprinkling a lamb's blood upon my door-posts? Or, if a conspicuous mark be necessary, may not the blood of this animal suffice, that was killed for the use of my family in the ordinary way? If moved by some self-confident speculations regarding the constancy of nature, he had entered through the portals of the twilight into that awful night, he would have perished while his neighbours were preserved: not that a lamb's blood had power to save, but because this man refused to take G.o.d's way of being saved, and trusted in his own.[49]

[49] I do not attach much value to the question which has been much canva.s.sed here, whether the wedding garment specifically signifies Faith or Charity,--whether it points to what the saved get from G.o.d, or what they do in his service. To wear the garment at the feast means that the wearer takes G.o.d's way of salvation and not his own; to want it, means that the wanter takes his own way of salvation and not G.o.d's. This is the conclusion of the whole matter. If you suppose that the garment means evangelical obedience, you must a.s.sume that faith in Christ is the root on which obedience grows; if, on the other hand, you suppose that the garment means faith in Christ, you must a.s.sume that it is a living not a dead faith,--a faith that will work by love and overcome the world.

The rest may be expressed in few words. He saw there a man which had not on a wedding garment. Here, first of all, it is not intimated that ordinarily there is only one hypocrite in a large company of professors: it is no part of the Lord's design in this parable to tell us whether the false members of the visible Church are many or few. The single point on which the Master has fixed his eye is the certainty that the false will be detected: the parable does not reveal their numbers, but it a.s.sures us that none of them shall escape in the crowd. If the representation had been that a large proportion, say a half or three-fourths of the guests, had been detected at the table without the appropriate symbol of loving loyalty to the king, the omniscience of the visitor, and the certainty of the criminal's doom would not have been so clearly and strongly expressed. That the king's eye instantly detects the undecorated guest, although he is only one in a mult.i.tude, is the most emphatic warning that could possibly be conveyed to the unbelieving. None who live without Christ in the world shall be permitted to glide into heaven with the crowd in the great day. The constancy of nature is sometimes wielded as a weapon of a.s.sault against revealed religion: it will one day strike a heavy blow on the other side. When a mixture of wheat and chaff is thrown up in the wind, the solid grains drop down on the spot, and the light chaff is driven away.

You never expect, in such a case, that to please some fancy of yours, the solid grain will fly away on the wings of the blast, and the chaff drop down at your feet. The constancy of nature prevents. Well; by a law as constant and changeless--a law of the same G.o.d, reigning over the world of spirit, "the wicked is driven away in his wickedness, but the righteous hath hope in his death" (Prov. xiv. 32).

He was speechless. The judgment will be so conducted that the condemned will be compelled to own the justice of their sentence. Conscience, brought again into contact with G.o.d, will be awakened and restored to the exercise of its functions; like a mirror it will receive and repeat the decree of the Judge. Persecutors were wont to gag their victims while they burnt them; it was found necessary to put iron on the tongues of the witnesses, to make them silent while they suffered. No such clumsy device is needed in the a.s.size which the righteous G.o.d will hold upon the world. Conscience swelling within will stifle the complaint of the guilty. The courage of the despiser will fail: the last poor comfort of the blasphemer, to hurl against the judgment seat the last despairing, defiant word, will be taken away. The history of the fact written by divine prescience before the time, makes no mention of what the condemned will say. The record simply runs, "These shall go away into everlasting punishment."

"Outer darkness:" tell us in detail what the condition the outcast will be, and what will be the const.i.tuents of their suffering? We cannot.

Rome has impiously traded upon this weakness of humanity. She has parcelled out her purgatory, as we delineate this upper world on a map.

This is the machinery whereby she is enabled to traffic in the souls of men. No; that condition lies in outer darkness; I cannot see through the veil, and tell the specific sufferings that lie beneath it. My Lord has told me that it is in outer darkness; but he has covered it from my sight. He hath done all things well. He often warns us that the wicked shall be cast away; but he never tells us the particulars of their torments. For teaching about this terror let me listen to his word; for safety from it, let me hide in his bosom.

THE TEN VIRGINS AND THE ENTRUSTED TALENTS.

MATT. xxv. 1-30

Both historically and logically the two parables, of the ten virgins and of the talents, are connected and const.i.tute a group: in place they are contiguous, and in nature they are reciprocally complements of each other, making together a complete whole. De Valenti has by a happy generalization placed their relations in an interesting and instructive light. He points out that there are two kinds of almost-Christians, the bustling labourers, and the mystic-dreamers. One cla.s.s tries to live on works without faith, and the other on faith without works. From opposite causes both efforts fail. The parable of the ten virgins addresses its warning to the Almost-Christianity which is all body with no spirit; and the parable of the talents addresses its warning to the Almost-Christianity which is all spirit with no body.

These const.i.tute a pair; or rather they are the right and left sides of one living lesson. Both represent the character and condition of the Church and its members, while they wait for the coming of the Lord; both apply decisive tests to a seemly profession, and thereby separate between the true and the false: but they differ in that the first searches the heart, and the second examines the life. The first test detects the want of secret faith; the second the want of active obedience. The parable of the ten virgins prepares and throws into the ma.s.s of Christian profession a solvent which serves to determine whether and where there is life _in_ the Lord; the parable of the entrusted talents prepares and throws into the ma.s.s of Christian profession a solvent which serves to determine whether and where there is life _for_ the Lord.

These two,--the inward grace of faith and the outward life of obedience, const.i.tute the two sides,--the right and left of the new man. To that new man as a whole both parables alike refer; but the one touches him for testing on the right side, and the other on the left. The first tests his works by his faith, and the second tests his faith by his works. The first goes directly to the root and inquires whether the tree is good or bad; thus determining what the character of the fruit must be; the second goes first to the fruit, and by its sweetness or bitterness ascertains the character of the tree. The parable of the ten virgins speaketh on this wise,--If there be true faith in the heart, there will be active obedience in the life: the parable of the talents speaketh on this wise,--If there be active obedience in the life, there must be a root of faith unseen whereon that good fruit grows.

XIII.

THE TEN VIRGINS.

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not."--MATT. xxv. 1-12.