persecuting unto death the messengers of his salvation. It was his object to proclaim to them the determination of their almighty Sovereign to exclude them from the privileges of his chosen people on account of their unbelief, and to receive the believing Gentiles as his covenant people, and thus finally to teach them that their being "called" to be the peculiar people of the Most High would be of no avail to them; on the contrary, would only enhance their guilt and their condemnation, unless they exercised those holy and obedient dispositions and virtues which would qualify them for being finally "chosen" to everlasting life. These were most important and solemn, but, to the Jews, most unwelcome truths, calculated to mortify their pride and to excite their deadly resentment. Our Lord, therefore, chose to convey them through the medium of an appropriate allegory, which softened without weakening their force. "The kingdom of heaven is like unto a certain king which made a marriage for his son."* By the kingdom of heaven in this passage, and many other parts of Scripture, is meant, not the final kingdom of bliss eternal in the heavens, but the preparatory kingdom of God on earth, the Gospel dispensation. Thus, John the Baptist announced the introduction of this dispensation in the solemn call-" Repent, for the kingdom of heaven," the kingdom of the Messiah on earth, the Gospel dispensation," is at hand." This dispensation, on account of its rich and exalted blessings, and of the joy which these blessings are calculated to inspire, is very properly compared to a feast made by a king on the most felicitous occasion that could occur" the marriage of his son." "And he sent forth his servants to call them that were bidden to the wedding: but they would not come.' The invitation was renewed in terms the most courteous and pressing. "He sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." One would suppose that the perverse incredulity which rejected the former invitation, would be subdued by this generous and affectionate renewal of it; but "They made light of it, and went their way, one to his farm, and another to his merchandise."t And to complete their criminality, "The remnant took his servants, and entreated them spitefully, and slew them."‡ Astonishing as was their conduct, it was an exact exhibition of the crimes of the Jews. Their forefathers had turned a deaf ear to the voice of the prophets, seeking to reclaim them from their corrupt and idolatrous ways to the fear, the service, and the favour of the living God. Reluctant to execute upon them the fierceness of his just anger, God sent forth his messenger, John the Baptist, to warn them of his judgments, and to invite them to prepare for that dispensation of mercy which the long expected Messiah was to proclaim. By him, the hope of his people Israel, did the Lord their God unfold to the Jews the rich blessings of his grace, * Matt. xxii. 3, 4. VOL. III. † Matt. xxii. 5. ‡ Matt. xxii. 6. and invite them to come unto him and be saved. The apostles whom this blessed Redeemer sent forth to his lost sheep of the house of Israel, renewed the gracious invitation, and urged it by every motive that could alarm their fears or animate their hopes; but "they made light of it"-" they would not come." Blinded by their prejudices, and enslaved by their corrupt passions, they preferred the sensual gratifications of the world to the pure and heavenly blessings of the Redeemer's kingdom. The invitations of mercy, instead of awakening their gratitude, kindled the resentment and malice of their hearts. They took the messengers who bore from their heavenly Sovereign the overtures of peace, and "treated them spitefully, and slew them." The faithful warnings of the Baptist they disregarded, and he finally paid for his fidelity the forfeit of his life. The Lord of glory, who came to save them, they loaded with insults, and they terminated his career of benevolence in the horrors of an ignominious death. The fury that thus drank the blood of the Master, pursued his servants. And the apostles, who sought to bring their blind and unhappy countrymen to participate of the blessings of redeeming mercy, were assailed by cruel mockings and scourgings, and finally persecuted unto death. The judgments inflicted on this guilty people are awfully displayed in the next verse of the parable. "When the king heard thereof, he was wroth; and he sent forth his armies, and destroyed those murderers, and burnt up their city."* In the awful fulfilment of this denunciation, Jeru * Matt. xxii, 7. salem was "trodden under foot;" "one stone" of that obdurate city which had "killed the prophets, and stoned those who were sent unto her, was not left upon another;"* and all its guilty inhabitants, after encountering the horrors of famine, "fell by the sword" of invading armies. The invitation to the Gospel feast, thus rejected by the Jews, was addressed to the Gentiles. "They who were bidden were not worthy. The king therefore said to his servants, Go ye into the highways and hedges, and as many as ye shall find, bid to the marriage. So those servants went to the highways, and gathered all as many as they could find, both good and bad: and the wedding was furnished with guests."+ It was perfectly consistent with Eastern hospitality, to invite the stranger and the pilgrim to share in the pleasures of their feasts. And thus does the parable denote the calling of the Gentiles. They who, in a spiritual sense, were journeying along the highways and hedges,. " aliens from the commonwealth of Israel, and strangers to the covenant of promise," were called to partake of those Gospel privileges which the Jews contemptuously rejected. The merciful invitation was restrained by no exceptions; all, "both good and bad," were invited to the Gospel feast; "the sick," as well as they who were comparatively "whole ;"" publicans and sinners," as well as they who were comparatively righteous, were called to partake of the blessings of salvation. The call was that of the evangelical prophet-" Ho, every one that thirsteth, come ye to the waters, and he that hath no money, * Matt. xxiii. 37. + Matt. xxii. 8, 9, 10. Eph. ii. 12. come ye, buy and eat."* And the merciful invitation was not addressed in vain to insensible hearts; "for many came from the east and from the west, from the north and from the south, and sat down with Abraham, Isaac, and Jacob, in the kingdom of God;" while they, for whom these blessings were primarily designed, "the children of the kingdom," the unbelieving Jews, were finally "shut out." But shall we conclude from the gracious extension of the invitation to all, both "good and bad," that no qualifications were required in these guests at the heavenly banquet, and that, therefore, the salvation of the Gospel is unconditional, and bestowed on all, whatever may be their character and conduct? A conclusion so erroneous and dangerous, is effectually repelled by the parable; for "When the king came in to see the guests, he saw there a man who had not on a wedding garment."+ It was the custom in the East to come to the marriage banquet in a splendid garment, and to appear without one was considered as a mark of great disrespect to the master of the feast. But it may be asked, with what justice could the guest in the parable, who is represented as hastily called from the highways and hedges, be censured for appearing without a wedding garment, to procure which, he had not the time, even if he possessed the means? It was customary at these entertainments for the master of the feast, in all cases, to provide a wedding garment for the less opulent of his guests; and if elevated by rank and great wealth, Isa. lv. 1. St. Luke xiii. 29. Matt. xxii. 11. |