
PRINCETON, N. J. 
ShelJ A'umber 



/ ■' 



THE 



Parables of Our Lord 



EXPLAINED AND APPLIED. 



BY THE EEV. EEANCIS BOUEDILLON, IM. k. 

IJECTOU OF WOOLBEDING, SUSSEX. 



'fS 







PUBLISHED BY THE 
AMERICAN TEACT SOCIETY, 

150 NASSAU-STREET, NEW YORK. 



'S\ 



1' 



I^REFACE. 



, ,.^HE aim of tbis work is not critical elu- 
cidation, but simple, practical explaiia- 




n tioii and application. The chapters arc 
^ intended to be read, either privateh', or in 
any of the various "ways in ■which plain 
family sermons are found to be useful. In each 
parable the main scope has been regarded, rather 
than those more minute points, which, in many 
eases at least, must be looked on as mere accesso- 
ries; nor has the author gone into those refine- 
ments of application in which an ingenious fancy 
is apt to indulge, but which often tend to draw 
away the mind from the great lesson intended to 
be taught. Long words and involved sentences 
have been avoided, and the author's aim has been 
to use " great plainness of speech," in the earnest 
hope that the book maj- be of use to the poor and 
unlearned, as Avell as to those of more cultivated 
minds. And. now he sends it forth with the hum- 
ble prayer that it may be blessed by God for the 



4 PEEFACE. 

setting forth of the teaching of our Lord, and for 
the extension of " the kingdom of heaven." 

The words, " the kingdom of heaven is Kke," or 
similar words, are found at the beginning of a large 
number of the parables ; and if this work were to 
be read through continuously^ it might have been 
enough to explain, once for all, what those Avords 
mean. But as each chapter is meant to be read 
by itself, and independently of the rest, it has been 
thought necessary to give a short exjjlanation of 
these words almost as often as they occur. Occa- 
sional repetitions will therefore be noticed, for 
which allowance is asked on the ground just stated. 

As a general rule, the parables have been ar- 
ranged in the order in Avhich they may be believed 
to have been spoken ; not, however, without excep- 
tion, when there seemed any good reason for de- 
parting from this plan. Indeed, strict accuracy in 
this respect is not attainable, nor is it of any great 
moment. 



CONTKNTS. 



j>f 



Introduction'. The Nutuve and Design of our Lord's Para- 

l)leS - PAGE 7 

I. Fields White to the Harvest 13 

II. The House on the Eock, and the House on thu Sand- i!0 

III. The Two Debtoi-s • - - - 27 

IV. The Foolish Ptich Man - 3.') 

V. Serwints Waiting for their Lord — ■12 

VL The Unfruitful Fig-tree '.1 

VII. The Sower ; in four parts : 

1. The Seed that Fell by the Wayside - ',1 

2. The Seed that Fell on Stony Ground O:'. 

3. The Seed that Fell among Thorns G7 

4. The Seed that Fell on Good Ground I'.i 

VIII. The Tares of the Field - - 79 

IX. The Soi-d, the Blade, and the Ear - - 8-3 

X. The Grain of ilustard Seed - - - 92 

XL The Leavon in the Meal 98 

XII. The Hidden Treasure - - - - 101 

XIIL The Pearl of Great Price- - 109 

XIV. The Gospel Net -- 114 

XV. Tlie New Cloth, and the New Wine 118 

XVL True Defilement 125 

XVII. The Blind Leading the Blind - - - - 130 

XVIIL The Unforgiving Servant - -- 135 

XIX. The Good Samaritan 142 

XX. The Importunate Prayer - 150 

XXL The Father's Gift 15ti 

XXIL Christ, the Door - l<"-i 



fi CONTENTS. 

XXIII. The Good Shepherd page 170 

I,, XXIV. The Strait Gate, aud the Shut Door - 178 

XXV. The Guest who Chose the Chief Eooms - - 18(3 

XXVI. The Great Supper -- - 192 

■^ XXVII. The Man without a Wedding Garment 203 

■ XXVIII. The Tower-Builder - 208 

V' XXIX. The Lost Sheep, and the Lost Piece of Silver 213 

XXX. The Prodigal Son 221 

XXXI. The Unjust Steward - 22!) 

XXXII. The Eich Man and Lazarus 239 

XXXIIL The Unjust Judge 248 

XXXIV. The Pharisee and the Publican 253 

XXXV. The Laborers in the Vineyard 259 

XXXVI. The Pounds - 269 

J XXXVIL The Talents - 278 

XXXVIII. The Two Sous 2SG 

XXXIX. The Wicked Husbandmen 290 

XL.. The Budding Fig-tree - 298 

XLI. The Wise and Foolish Virgins 30 ! 

XLII. The Vine aiad the Branches 310 



INTRODUCTION. 



The Nature and Design of our Lord's 

^ARABLES. 

Our Lord taught mucli in parables; and many 
of his most important and solemn lessons arc in 
this form. There is, however, considerable differ- 
ence of o])inion as to what is a parable and Avhat 
is not; and some who take the stricter view would 
confine the parables oi our Lord to a comparatively 
small number. The author of this work has gone 
on a wider principle, and has considered as parables 
all those parts of our Lord's teaching in which reli- 
gious lessons are conveyed under the form of a his- 
tory, a tale, or a similitude ; excluding, however, 
those similitudes which are mere figures of speech 
or illustrations. It is difficult to draw the line ex- 
actly. He has preferred the wider principle, as 
furnishing a greater variety of spiritual truth, and 
as giving a more comprehensive view of the figura- 
tive teaching of our Lord. 

The reason for which our Lord made use of this 
way of teaching seems to have been twofold. 

First, his hearers were accustomed to figurative 
speaking, for it was much in use at that time, and 
in that part of the world. They would therefore be 
more likely to l)e attracted by it than by direct 



8 THE PARABLES OF OUR LORD. 

instniction. Indeed, in many cases a truth is more 
easily understood by people in general wlien set 
forth by means of a simple figure. And perhaps 
in all cases a figure or parable, when once its spir- 
itual meaning and application are perceived, greatly 
helps the memory to retain the lesson, and tends 
also to fix the impression on the heart. One rea- 
son, therefore, why our Lord taught by parables 
was, that he might dj;aw attention, and be more 
easily understood, and that his teaching might 
make a more lasting impression. 

But this was not all. There Avas a second, and, 
as would seem at first sight, a contradictory rea- 
son. But it was not contradictory really ; nothing 
that our Lord did or said was so. If he used par- 
ables in part to make his teaching more interest- 
ing and plain, he certainly did so also to veil or 

^ concccdjiis, jueaning. This we learn from his own 
words. When he had ended the parable of the 
sower, which was spoken to the multitude at large, 
his disciples said to him : " Why speakest thou 
unto them in parables?" His answer was in these 
words : " Because it is given unto you to know the 
mysteries of the kingdom of heaven, but to fJtcm it 
is not given. For whosoever hath, to him shall be 
given, and he shall have more abundance : but who- 
soever hath not, from him shall be taken away even 
that he hath. Therefore speak I to them in para- 

y bles, because they seeing see not ; and hearing they 
hear not, neither do they understand. And in them 
is fulfilled the prophecy of Esaias, which saith. By 
hearing ye shall hear, and shall not understand ; 
and seeing ye shall see, and shall not perceive : for 
this people's heart is waxed gross, and their ears 



INTllODUCTION. 9 

are dull of hearing, and their eyes they have closed ; 
lest at any time they should see with their eyes, 
and hear with their ears, and should understand 
with their heart, and should be converted, and I 
should heal them." In St. Mark the words are 
given yet more strongly : " That seeing they may 
see, and not perceive ; and hearing they may hear, 
and not understand; lest at any time they should 
be converted, and their sins should be forgiven 
them." And the passage in St. Luke is in the 
same form : " That seeing they might not see, and 
hearing they might not understand." 

Having given this answer, our Lord went on to 
explain the parable fully to his disciples ; not how- 
ever without a gentle rebuke, as if ilivy too were in 
a measure gross in heart and dull of hearing: 
" Know ye not this parable ? and how then will ye 
know all parables ?" 

Our Lord, therefore, in this and other parables, 
concealed the meaning from some, while he ex- 
plained it to others. To the former, the parable 
Avas a mere tale or figure, the spiritual meaning 
being hidden ; to the latter, the meaning was made 
known, and the lesson was all the more deeply 
impressed on their minds from being taught by 
way of parable. 

But who were these last? The disciples. All 
who really wished to learn were taught plainly. 
Not only the twelve apostles, but the far larger 
number of the disciples ; for this number comprised 
those who had joined themselves to our Lord, and 
placed themselves under his teaching: the very 
word means learners or pupils. Now our Lord 
never turned away any who wished to become his 

1* 



10 THE PARABLES OF OUIl LORD. 

disciples. " Him that cometli to me," said he, " I 
Avill ill no wise cast out." On the contrary, he 
invited all to come and learn of him : " Come unto 
me all ye that labor and are heavy laden, and I will 
give you rest. Take my yoke upon j'ou, and learn 
of me." " Learn of me ;" it is the very same word 
as disciples ; learn of me, become my learners or 
disciples. 

None, therefore, were shut oat from the knowl- 
edge of the truth but by their own fault. If any one 
from among the multitude who heard the parable 
of the sower, for instance, had come liumblj^ to 
Jesus as a disciple or learner, seeking instruction, 
doubtless he would have received it. The mean- 
ing of the parable would not have been kept hid- 
den from him. He would at once have become one 
of those of whom our Lord said : " Blessed are your 
eyes, for they see ; and your ears, for they hear." 
It was because the people did not do this that they 
remained in ignorance. They were like those of 
whom the prophet spoke. Their heart was gross, 
and their ears dull of hearing, and their eyes they 
had closed. They did not seek, and therefore they 
did not find. Some things ind(;ed our Lord said 
so plainly that all who heard them could under- 
stand them; and often what he said seemed to 
make a general impression. On one occasion, just 
after he had spoken one of the parables, " the peo- 
ple," Ave read, " Avere astonished at his doctrine, for 
he taught them a.s one having authority, and not as 
the scribes." But few Avere so much impressed as 
to become his disciples and to seek farther instruc- 
tion. The multitude remained the maltitude still ; 
the disciples Averc still but a fcAV, though doubtless 



INTEODUCTION. 11 

some did from time to time join themselves to the 
number. 

The words, "Whosoever hath, to him shall l)e 
given, and he shall have more abundance," throw 
great light on the subject. Whosoever hath in him, 
through grace, the beginning of true religion, an 
awakened conscience, a desire for spiritual instruc- 
tion, a spirit of sincere inquir}-, to him shall be given. 
That light and knowledge of which he stands in 
need shall not be withheld from him. He shall 
receive, and receive abundanth'. The word of God 
will not be a dark word to him. The more he 
searches, the naore will he find. God himself will 
teach him. 

This applies as much to us as to those who 
heard our Lord. AVhat are we with regard to his 
teaching? Are we disciple-^, or are we only of the 
mnltitiide ? If we are careless about spiritual things, 
or if we hear or read the word of God merely as a 
matter of form or custom, or only because the miud 
is interested in it, as distinguished from the heart, 
then sve are like the multitude who heard our Lord's 
parables. Even though the word may reach the 
understanding, there is no spiritual impression made 
on the heart. In this state we are little hkeiy to 
receive a blessing. But if, on the other hand, we 
place ourselves as learners at our Saviour's fei;!, 
and come to the word of God with an earnest de- 
sire to be taught, then Ave are disciples, as much as 
they Avho went about with him from place to place 
to hear his words ; then he reckons us among those 
who take his yoke upon them, and learn of him ; 
and he will bless us, and teach us, and give us the 
light of his truth in " more abundance.'' Let us 



12 THE PARABLES OF OUR LORD. 

be disciples indeed. Let ns be humble and dili- 
gent learners of Christ our Lord. We cannot go 
about with him from place to place, but he has left 
us his word and the means of grace, and has prom- 
ised us the Holy Spirit. Let us make full use of 
all that he has given. 

The parables of our Lord differ greatly from one 
another. Some are short and plain, others much 
longer and more difficult. Some teach a simple 
moral lesson, others a deep spiritual truth. A large 
number of them relate to " the kingdom of heaven," 
or "the kingdom of God." These form a class by 
themselves. They represent to us God's govern- 
ment on earth under the gospel in a great variety 
of points. They show Avhat takes place now, and 
what is to take place hereafter. They set forth the 
first beginning of the gospel on the earth, its spread, 
its hinderances, its success, and what will happen 
at the end. They show how God deals with men 
under the gospel dispensation, and how men receive 
the message of salvation, and how they act with 
regard to the Saviour. They declare very solemnly 
what will take place at the end of the M'orld, the 
close of the present dispensation. This class of 
our Lord's parables, therefore, is most solemn and 
important ; and perhaps it is to this class especially 
that the distinction betvreen "the multitude" and 
"the disciples" applies. Let us give Earnest heed 
to them. In causing us to live in gospel times and 
in a Christian land, God has given us a deep, per- 
sonal concern in " the kingdom of heaven," There 
is not a parable on this subject that does not con- 
tain some lesson of vital consequence to us. 



THE 



PxVllABLES OF OUR LOUD. 



I. 

fiELDS White to the j^arvest. 

"Hay uot ye, There are yet four mouths, and then conieth har- 
vest? behold,': say unto you, Lift up your eyes, and look on the 
fields ; for they are -ft-hite already to harvest. And he that reai)eth 
rcceiveth wages, and gathereth fruit unto life eternal : that both 
he that soweth and he that reapcth may rejoice together. And 
hereiu is that saying true. One soweth, and another reapeth. I 
sent you to reap that whereon ye bestowed no labor : other men 
labored, and ye are entered into their labors." John i : 3.3-38. 

'HIS sliort parable was spoken by our 

Lord to his disciples just after Lis con- 

rersation with the Avoman of Saraaria, and 

diile she was gone into the city to tell 

le people of the wonderful things she 

had heard. 

It was winter time, answering perhaps to our 
November or December, for it wanted four months 
to harvest; and in that country the harvest is much 
earlier than with us. TIjc fields bore no appear- 




14 THE PARxVBLES OF OUU LORD. 

ance of harvest yet ; they "were not even green ; the 
seed was probably but just sown ; for four months 
is about the time there between sowing and reap- 
ing. Every one knew this. So- our Lord said, 
" Say not ye, There are yet four months, and then 
Cometh harvest?" But then he added, "Behold, I 
say unto jou, Lift up your eyes, and look on the 
fields ; for they are Avhite already to harvest." 
What did he mean ? Did not the very appearance 
of the fields contradict his Avords? 

He meant not the natural harvest, but the har- 
vest of souls. Li the natural harvest there is always 
a time of waiting between sowing and reaping. It 
is so generally in the spiritual harvest too, but not 
alwaj's. It was not so in this case. Seed had been 
sown, and the harvest was about to follow direct!}', 
Jesus had spoken to the woman of Samaria the 
words of eternal life, and she had received them. 
And now she had gone into the neighboring city, 
to tell to others what she had heard. Jesus knew 
Avhat would follow. He knew that the Samaritans 
would come out to him at the word of the woman, 
and hear the gospel from his lips. He knew that 
many would believe on hiin for the saying of the 
woman, " He told me all that ever I did ;" and many 
more because of his own word. No sooner did they 
hear his word than they believed it. No sooner 
did he come to them, than they received him, and 
begged him to stay with them. Here was indeed a 
speedy harvest. Here was a field ripe as soon as 
sown. 

Our Lord drew the attention of his disciples to 



FIELDS WHITE TO THE HAKVEST. 15 

this. "Lift up your 03-08," said he, "and look on 
the fiehls; for they aro white already to harvest." 
They ■\vcrc to observe the readiness of the Samari- 
tans to receive the gospel. But that was not all. 
This was but one field ; there Avere other fields 
equally ripe for the sickle. The disciples were to 
go forth to their Avork of preaching the gospel, with 
the encouraging belief that souls were ready to hear 
and to believe. They were to take what happened 
among the Samaritans as a sample of the success 
which would follow their labors among other peo- 
ple. There was great need of the gospel. Souls 
Avere perishing for lack of knowledge. In great 
numbers there Avas a Avork of preparation already 
going on. From among both Joavs and Gentiles 
many Avould hear and receive the Avord. There Avas 
a great field for the disciples to labor in, and there 
Avas every thing to encourage them. Let them put 
in the sickle of the gospel, and gallier in souls to 
Christ, for the harvest Avas ripe. 

> Other men had labored before them — other 
teachers had prepared men's minds for the gospel. 
The ancient prophets, the JeAvish teachers, John 
the Baptist, had all done so. And noAV the disci- 
ples, the preachers of the gospel, Avere to go forth 
and finish Avluit they had begun, and thus to enter 
into their labors. "One soweth, and another rea[)- 
eth," Avas a proA'erb. It Avas to be fulfilled in this 
case. Those other teachers had soAvn ; the preach- 
ers of the gospel Avere to reap. 

The fields Avcre Avhite for the harvest then, and 
the same may be said noAv. The greater part of 



16 THE PARABLES OF OUR LORD. 

the world is still without the gospel. But the need 
of the gospel, as God's appointed instrument for 
bringing souls to him, is still as great as ever; and 
in every part of the heathen world there are some 
at least who are prepared to receive it. In every 
quarter of the world there are now openings for the 
gospel; and to no heathen land do our missiona- 
ries go without finding some to welcome their mes- 
sage. 

The field is wide indeed. The heathen and 
Mohammedans together are reckoned at not less 
than seven hundred millions in number. Here and 
there in this great field some labor has been be- 
stowed, some seed has been sown, and some first- 
fruits have been gathered in — enough, at least, to 
stir up and encourage the sowers and the reapers. 
In some parts of the world the people are eagerly 
asking for the word of life ; in others, old hinder- 
ances are being broken down and old prejudices 
are becoming softened ; while others have not yet 
been reached by the gospel at all. True, there are 
many hinderances and difficulties still ; j-et never 
was the way so open, never did the fields seem so 
white to the harvest. 

Our Lord bade the disciples lift up their eyes 
and look on the fields. In like manner he would 
liave his disciples now 'to take notice of and care 
for the state of the heathen Avorld. We are not to 
be indifferent to the case of the heathen. We are 
not to turn away our eyes from them, and attend 
only to home claims, as if our duty Avere confined 
to them. We arc to lift tip our eyes and look on 



FIELDS WHITE TO THE HARVEST. 17 

other fields, on other lands beside our own. Wo 
are to care for souls wherever they are found. 
Though far off, yet the heathen are our neighbors 
in the sight of God. We must not pass by on the 
other side, or merely come and look at them ; wo 
must look and help. 

For the disciples were not only to lift up their 
eyes and look on the fields; they were to go in 
and reap ; they were to carry the gospel to those 
who were thus in need of it, and ready to receive it. 
Such is our duty too. As disciples of Christ, we 
are to acquaint ourselves with the state of the hea- 
then, to take an interest in their state, to pity them, 
and to help them. 

All may do something. At harvest time there 
is work for all. One reaps, another binds, a third 
loads the wagon. Men, women, and children work 
together. None need be idle. The old, whose 
reaping days are over, can yet help to gather up 
what is left; and even the little ones, whose work- 
iug days have not begun, may be seen at harvest 
time returning from the field, each with his little 
bundle of gleanings. So it is in the spiritual har- 
vest. The missionary who crosses the sea to carry 
the news of salvation b}' Jesus Christ to some dark 
land, //e is the chief laborer in the field, the reaper 
in the harvest. But those who stay at home may 
be fellow-workers with him. The preacher, the 
speaker, the collector, the giver, the smallest con- 
tributor, are all engaged in the harvest field, each 
doing something in the great work. There is work 
for all, and to all the word comes, "Lift up your 



18 THE PAEABLES OF OUR LOED. 

eyes, and look on the fields; for tliev are white 
already to harvest." 

The reaper works. for wages; and the laborer in 
the spiritual harvest has his reward too. Yes, a 
reward — yet not of works, but of grace ; a gift, not 
a paj'ment. But it will surely be received ; for even 
a cup of cold water given for Christ's sake shall not 
go without a reward. 

What is this reward ? We are not told fully ; 
but this parable throws some light on the subject. 
Part at least of the reward will be joy for souls 
saved. As there is rejoicing among us every year 
at harvest-home, so will there be joy at the great 
spiritual harvest-home. When the corn is all gath- 
ered in, and the last load has been brought to the 
barn, then the Avages are paid, and all rejoice to- 
gether, master and men, all who have had part in 
the harvest, from the highest to the lowest. So 
will it be in the harvest of souls. Even now there 
is jo}' in heaven over one sinner that repenteth. 
HoAv great will be the joy when all the redeemed of 
the Lord are gathered in ! 

Haj)py then all who have labored for God — 
every sower, every reaper, every gleaner in the field 
of the world. What joy to have borne a part, how- 
ever humble, in sncli a work, and now to see the 
fruit! What happiness to meet all fellow-workers, 
and rejoice Avitii them ! No jealousy now, no sus- , 
picion or distrust, no cold cooperation or doubting- 
sympathy. Now all is love and joy. Now he who 
began in great discouragement, and saw but little 
fruit, meets him who came after him, and brought 



FIELDS WHITE TO THE HARVEST. 19 

the work to a liappj end. Now helpers at home, 
and preachers abroad, and those who have prayed, 
and thoee who have given, and those who have 
spent anxious hours in the cause — now they meet 
together and rejoice. They are happy, because the 
Kedeemer is glorified— happy, because souls are 
saved — happy, because it has been their honor and 
blessing to bear part in such a Avork. Let none 
who know the preciousness of Christ refuse to bear 
a part, and thus neglect so plain a duty, so blessed 
a work, and lose a share in this joyful harvest- 
home. 



20 THE PAYABLES OF OUE LORD. 



If. 



Thf: House on the ^ock, and the House 
ON THE Sand. 

•'Therefore whosoever heareth these sayings of mine, and 
doeth them, I will liken him unto a wise man, which built his 
house upon a rock : and the rain descended, and the floods came, 
and the winds blew, and beat upon that house ; and it fell not : 
for it was founded upon a rock. And every one that heareth 
these sayings of mine, and doeth them not, shall be likened unto 
a foolish man, which built his hoiise upon the sand : and the rain 
descended, and the floods came, and the winds blew, and beat 
upon that house; and it fell: and great was the fall thereof.' 
Matt. 7 : 24-27 ; see also Luke G : 47-49. 

^^^^^ 

"Yi^^y&^TJCK a tiling might happen in our land ; 
vtT^ but it was much more likely to happen 

in that eastern country, in Avhicli our Lord 

spoke the parable. 

For that part of the world is more liable 

to sudden storms and floods. Generally the 
climate is more dry than ours, and many of the 
streams are quite Avithout water in the summer; 
but these dry water-courses are rapid rivers in the 
winter, and even at other seasons a change in the 
weather may suddenly fill them. The sky becomes 
overcast, the rain comes down in torrents, rivers 
overflow their banks, and spread themselves over 
the country, often doing great damage. 

In this parable our Tjord supposes two houses 



ON THE HOCK, AND ON THE SANU. 21 

to be built, both probably near a stream. The 
builder of tlie one "svas a Avise man. Knowing that 
storms and floods -svere likely, he chose the firm 
rock for the site of his house, and there he du£r 
deep for a foundation. The builder of the other 
house was not so wise. Ho was a foolish man. A 
level and pleasant situation on the sand presented 
itself, and there he built his house. The wcatlier, 
we may suppose, was fine at the time; the sun 
shone, the air was calm, the neighboring stream 
was almost dry — no danger threatened. ^Vh}' build 
on the hard rock when the sand was so much easier? 
Why dig into the ground for a foundation, Avhen 
the house on that level surface would stand so Avell 
Avithout one ? He did not look forAvard, he thought 
only of the present. He made no provision for 
dangers that might come. 

They did come. The fine season passed away, 
or the Aveather suddenly changed. The Avise man 
had foreseen this, and prepared for it. "The rain 
descended, and the floods came, and the Avinds 
bleAA% and beat upon that house; and it fell not." 
" The stream beat vehemently upon that house, 
and could not shake it: for it Avas founded on a 
rock." Meanwhile, Iioav did the other house fare '? 
" The rain descended, and the floods came, and the 
Avinds blcAV, and beat upon that house ; and it fell," 
*' innnediately it (ell," " and great Avas the fall of it." 

As long a,s the fine Aveather lasted, one house ^ 
perhaps looked as strong and safe as the other. It 
Avas the storm that tried them. Then Avas seen the 
difference. The house on the rock stood it well; 



22 THE PARABLES OF OUll LOKD. 

and Avlien tlie tempest was past, and tlie floods had 
gone down, tliere it stood, upviglit and safe. Not 
so the house on the sand. The same storm burst 
on it, the same winds blew, and the same torrent 
beat against it. "When all w-as past, where was the 
house ? Gone, swept away ; nothing left but wreck 
and ruin. A foolish man, indeed; a fair-weather 
builder. "What is a house worth that Avill not stand 
a storm? for storms are sure to come. 

The wisdom of the one man and the folly of the 
other in this story are plain enough. But this is 
more than a story ; it is a parable, a story with a 
spiritual meaning. We shall see wisdom and folly 
still more strikingly set forth in the application 
than in the stor}'. 

Our Lord does not, as he does in some cases, 
• explain this parable at large. Yet he shows us 
how to understand it by what he says about the 
two men. By the wise man he represents "who- 
soever heareth these sayings of mine, and doetli 
them ;" by the foolish man, " every one that hear- 
eth these sayings of mine, and doetli them not." 
This distinction is exactlj' the same as that con- 
tained in the words of St. James, " Be ye doers of 
the word, and not hearers onl}-, deceiving your oavii 
selves." 

But let none siippose that salvation by works is 
here taught. The contrast in this parable is not 
between grace and works, but between merely hear- 
ing the word on the one hand, and on the other 
believing, receiving, embracing it, and taking it as 
the guide of lif(\ This last is called .doing the 



ON THE HOCK, ANL> ON THE SAND. 23 

word. Let us look a little more closely at both 
ways. 

I. The uuiu Avho is a hearer only, hears the 
word,' but it makes no impression on his heart. 
He may hear it regularly, and even take pleasure 
in hearing it; but he hears it oiLhj. He hears it, 
not so much to learn from it, to receive good from 
it, to be guided by it, as to be interested and 
pleased. No wonder then, that it makes no change 
in his heart or life, that he is the same man after 
hearinc; it as he was before. He hears the word, 
and then he has done with it. There is nothing 
more of it till he hears it again. 

Our Lord had many such hearers. Of the great 
multitudes who flocked to hear him from all parts 
of the country, numbers were hearers only, mere 
professors at the best, crying, " Lord, Lord !" but 
not doing the will of God, nor truly embracing the 
word. 

There are many such hearers always. Every 
congregation has them. There is great danger of 
being hearers only, great danger of mistaking hear- 
ing for doing, and of being satisfied with being 
pleased without seeking to be profited. All hear- 
ers should look well to it that they be not hearers 
only. Such are like the foolish man, builders on 
the sand, builders without a foundation. Their 
building will not stand. Hearing and professing 
will never save. 

II. The doer of the word is very different. His 
very hearing is a different kind of hearing ; for ho 
hears not merely to bo pleased, but in order that 



24 THE PARABLES OF OUll LOED. 

lie may learn the way of salvation and the will of 
God. And what he hears he humbly receives, be- 
lieves it, feels it, and strives to follow and to prac- 
tise it. He has not done with the word when it 
ceases to sound in his ears. It is both food and 
light to him. He remembers it, and treasures it 
up in his mind as his light and guide. And, just 
as we take food at meal times, and are afterwards 
nourished and strengthened by what we have taken, 
so is his soul fed continually by the word of God. 

But there is a peculiar force in the figures liere 
used — the rock and the foundation. Christ is the 
rock of our salvation. The believer's hope is built 
on him alone. " Other foundation can no man lay 
than that is laid, which is Jesus Christ." The doer 
of the word means, therefore, not merely a man 
who is sincere and in earnest in a general way, but 
one who truly believes on Jesus, builds every hope 
on him alone, and strives to show forth in his life 
the fruits of his faith. In other words, the doer of 
the word is a true and sincere Christian, taught by 
the word and Spirit of God. 

The mere hearer and the doer may make the 
same profession, and bear in the eyes of men much 
the same character, as long as the day of trial docs 
not come. As the two houses both stood firm Avliilo 
fine weather lasted, and one looked as safe as the 
other, so these two men may, to those who do not 
look very deep, or do not know them well, seem for 
a time much alike. But when the storm comes, 
how is it then? Ah, then the difference aj^pears. 
The hearer only has no comfort laid up against the 



ON THE HOCK, AND ON THE SAND. 25 

day of trouble. When affliction visits bin), he knows 
not whither to flee for relief. AYhen persecution 
arises, he is little likely to stand firm, for he has 
no foundation. If errors in doctrine spring uy), and 
he becomes exposed to false teaching, he is liable 
to be swept away hj the torrent, because he has 
no firm hold on the truth ; it has not reached his 
heart, he is not rooted and built up in Christ. The 
doer of the w^ord, on the contrary, knows where to 
seek help and comfort in all trouble and difficulty. 
To him, " to live is Christ." Christ is his life. He 
is joined to Christ by a living faith. He can do 
all things through Christ which strengtheneth him. 
He does not expect to be without trial. The very 
word which he has heard bids him look for it. But 
he meets it and bears it in his Saviour's strength. 
Thus he faces persecution, thus he meets false doc- 
trine. His house is built upou a rock; it has a 
foundation; it will stand the storm. Christ is his 
rock. 

But is this all? Does the parable point to no 
storms, no troubles, but such as these ? 

There is a fiercer storm coming, a greater trial. 
"Every man's work shall be made manifest; for tlie 
day shall declare it, because it shall be revealed by 
fire ; and the fire shall try every man's work of 
what sort it is." AYhat day is here meant? The 
great day, the day of the Lord, the last day, the 
day of trial and of judgment. In that passage the 
apostle is writing especially of ministers; but his 
"words may Avell be applied to all. For that day 
will try not oidy the work of the minister, but the 



2C) THE PAEABLES OF OUE LOED. 

life and character and state of all. A different fig- 
ure is used in the two passages. In the parable it 
is a storm, liere it is a fire ; but the meaning is 
much the same. Every man's house, his spiritual 
building, will be severely tried, tried to the utter- 
most, as by storm or fire. None will stand then, 
but those who are built upon Christ. No prepara- 
tion for eternity will prove of any avail, except a 
true and living faith in Jesus, shown forth in the 
fruits of holiness. Religious knowledge, religious 
profession, a religious name, what will they do for 
the soul in that day? Nothing. Christ will then 
be all. They who are in him will be safe, but none 
else. All besides must see every hope fail them, 
every refuge swept away, and their house "brought 
to desolation " indeed. 

How does your house, your spiritual building, 
stand ? Has it a foundation ? Is it on the rock ? 
Look Avell to this matter. 

If you feel any doubt, begin again from the 
very bottom. Take the house all down and build 
it afresh, rather than run the risk of its being swept 
awa}'. It will be too late to make it safe when the 
storm comes. Now, in this calm and quiet season, 
now, while yet you may, look well to your founda- 
tion. Make sure of being in Christ by faith. Do 
not deceive yourself. Do not say to your soul, 
" Peace, peace !" when there is no peace. Let noth- 
ing satisfy you but a true and deep foundation in 
Christ, the Hock of Ages. Thus be you found among 
the wise, among those who are doers of the word, 
and not hearers only, deceiving their own selves. 



THE TWO DEBTOrvS. 27 



IIF. 



The Two Debtors. 



" Aud one of the Pharisees desired him that he wonlu eat with 
him. And he went into the Pharisee's house, and sat down to 
meat. And, behold, a woman in the city, which M'as a sinner, 
when she knew that Jesus sat at meat in the Phai-isee's house, 
brought an ahibaster box of ointment, and stood at his feet behind 
him weeping, and began to wash his feet with tears, and did wipe 
them with the hairs of her head, and kissed liis feet, and anointed 
them with the ointment. Now when the Pharisee which had bid- 
den him saw it, he spake within himself, saying, This man, if he 
were a prophet, would have known who and what manner of 
woman this is that toucheth him : for she is a sinner. And 
Jesus answering said iinto him, Simon, I have somewhat to say 
unto thee. Aud he saith. Master, say on. There was a certain 
creditor which had two deljtors : the" one owed five hundred pence, 
and the other fifty. Aud when they had nothing to pay, he frank- 
ly forgave them both. Tell me therefore, which of them will love 
him most ? Simon answered and said, I suppose that he to whom 
he forgave most. And he said unto him, Thou hast rightly 
judged. And he turned to the woman, and said unto Simon, 
Seest thou this woman? I entered into thy hoTise, thou gavest 
me no water for my feet : but she hath washed my feet with tears, 
and wiped them with the hairs of her head. Thou gavest me no 
kiss : but this woman since the time I came iu hath not ceased to 
kiss my feet. My head with oil thou didst not anoint : but this 
woman hath anointed my feet with ointment. Wherefore I say 
unto thee, Her sins, which are many, are forgiven ; for she loved 
much : but to whom little is forgiven, the same loveth little. And 
he said lanto her, Thy sins are forgiven. And they that sat at 
meat with him began to say within themselves. Who is this that 
forgiveth sins also? And he said .to the woman, Thy faith hath 
saved thee ; go in peace." Luke 7 : 3()-50. 




28 THE PARABLES OF OUR LORD. 

is./ E know nothing of this Pharisee be- 
yond his name, nor do we know 
why he invited Jesus to his house. 

The woman some have thought to 
have been Mary Magdalene. But there 
seems no sufficient reason for thinking so. Mary 
is first mentioned in the following chapter; and 
there she is spoken of, not as one who had been a 
great sinner, but as having been heavily afflicted. 
This woman, on the other hand, had been of known 
bad character; probably living on the wages of sin. 

But she Avas now greatly changed. Her con- 
science had been touched. She had been brought 
to true sorrow "or sin, and to a belief in Jesus as 
able and willing to forgive her; and now, hearing 
that he was in the house of the Pharisee, she came 
and stood at his feet as he reclined on a couch at 
the meal, and wept, and kissed his feet, and anoint- 
ed them with a precious ointment which she had 
brought with her for the jaurpose. 

The Pharisee saw her, and knowing her charac- 
ter was much surprised — yet less, it seems, at her 
coming, than at Jesus' letting her come. He did 
not, however, snj any thing, but only thought with- 
in himself. "This man," thought he, "if he were 
a prophet, would have known who and what man- 
ner of woman this is that toucheth him ; for she is 
a sinner." From this it ajipears that this happened 
in some place where Jesus Avas a stranger, and that 
the Pharisee, (as might be supposed from his invi- 
ting him,) though not believing in him, had yet 



THE TWO DEBTOES. 29 

some doubt whether he were not a true prophet or 
teacher. But what he uow beheld seemed quite 
against that. If he were really a prophet, Avould 
he not have known by his prophetic poAver what 
kind of woman this Avas ? As for his letting such a 
woman come near him, knowing her character, even 
Avhen she came in tears for her sins, such a thought 
seems not to have entered the mind of the Pharisee. 

He did not speak aloud, but Jesus- knew his 
thoughts, and answered them by the parable of the 
two debtors, addressing him personally : "Simon, I 
have somewhat to say unto thee." At the close of 
the parable he asked the Pharisee this question : 
"Tell me, therefore, which of them will love him 
most?" Simon's answer was ready, "I suppose 
that he to whom he forgave most." Our Lord ap- 
proved of the answer; then turning to the woman, 
he thus continued, still speaking to Simon, " Seest 
thou this Avoman? I entered into thy house, thou 
gavest me no Avater for my feet: but she hath 
Avashed my feet Avith tears, and Aviped them Avith 
the hairs of her head. Thou gavest me no kiss : 
but this woman since the time I came in hath not 
ceased to kiss my feet. -My head Avitli oil thou 
didst not anoint : but this woman hath anointed my 
feet.Avith ointment. Wherefore I say unto thee. 
Her sins, Avhich are many, are forgiven; for she 
loved much: but to Avhom little is forgiven, the 
same loveth little." 

Thus did our Lord explain and apply the para- 
ble. God, even Jesus himself, Avas the creditor. 
The debtor Avho OAved four hundred pence Avas the 



30 THE PAEABLES OF OUR LORD. 

poor sinful woman, her sins Avere her debt; the 
debtor Avho owed but fifty was the Pharisee him- 
self, in his own opinion far less sinful than she, and 
probabl}^ not guilty in truth of sins so many and so 
gross. In the parable both the debtors were for- 
given, the one who owed much and the one who 
owed little. Neither could pay any thing; both 
were freely and fully forgiven. But was the Phar- 
isee really forgiven? Our Lord did indeed first 
put the case as if he had been ; but then he left it 
to him and to us to judge from his conduct whether 
he had been or not. 

The debtor who had been forgiven much would, 
in Simon's own judgment, love more than he who 
had been forgiven but little. Following this out, 
one to whom nothing had been forgiven would not 
love at all. Now, how had these two persons, the 
Pharisee and the woman, behaved towards our 
Lord ? The Pharisee had shown him no love at 
all, not even the usual civilities of a host ; the wom- 
an, on the other hand, had given proof of the most 
devoted affection. The Pharisee had given him no 
water for his feet, a common attention in those 
countries; had not welcomed him, as was usual, 
with the kiss of friendship ; had not paid him the 
customary honor of pouring oil upon his head. 
But the woman had supplied this neglect in a most 
remarkable manner. She had washed his feet with 
tears, and wiped them with the hairs of her head ; 
she had humbled herself to kiss his feet, and that 
repeatedly; she had brought a mast precious oint- 
ment, far more costly than the oil commonly used, 



THE TWO DEETOKS. 31 

and with it she had anointed not his head but his 
feet. The very lowest part of his person she thought 
worthy of all she could do and all she could give. 

What did this conduct, so opposite, prove ? The 
Pharisee, loving so little, had been forgiven little ; 
nay rather, showing no love at all, could have re- 
ceived no forgiveness. The woman, on the other 
hand, loving so much, must have been forgiven 
much. If Simon had sought and found forgive- 
ness, he could not have shown so great a want of 
love. Because the woman had been forgiven much, 
therefore she loved much. Her acts of love were 
a proof that she was forgiven. 

This is the meaning of our Lord's words, 
"Wherefore I sa}^ unto thee. Her sins, which are 
many, are forgiven; for she loved much." Tliey do 
not mean that the woman was forgiven because she 
loved, but that she loved because she was forgiven. 
First she Avas forgiven, and then she loved. She 
loved because she believed that she was forgiven. 
Her acts of love were thus a proof of her forgive- 
ness. " Her sins, which are many, are forgiven, for 
she loved much." It was to Simon that our Lord 
spoke those words ; and it was as though he had 
said to him, "Do not despise this woman, or won- 
der that I let her come near to me ; do not suppose 
that I am not aware who and what she is. I know 
her well — far better than you do. I know all her 
^past history. I know her present feelings, and her 
present state. She is penitent. She is foi-givcn. 
She loves me because I have forgiven her. You 
might have known the hai:)py change in her by what 



32 THE PARABLES OF CUE LOKD. 

you have seen lier do. You have seen her show me 
every proof of affection. Nothmg eoiild have made 
her love me so but gratitude for sins forgiven. Her 
sins, whicli are man}', are forgiven, for she loved 
much." 

What follows shows clearly that this is the 
meaning ; for, having thus spoken to Simon of the 
woman's conduct, he now exposes to him his own. 
" But to whom little is forgiven, the same loveth 
little." Did the Pharisee feel these words to ap- 
ply to himself? Did his conscience remind him of 
his slighting treatment of Jesus? Did he see in 
his Avant of love a proof that he was not forgiven ? 
And did he now learn his need, and seek and find 
pardon? We do not know; we are told no more 
about him. But for ourselves the lesson is plain. 
If our love is little, then we have been forgiven lit- 
tle. If our hearts are perfectly cold towards Christ, 
and we feel no gratitude and love to him at all, and 
are seeking to do nothing for him, then we have no 
proof whatever that our sins are pardoned. 

A pardoned sinnei* loves his Saviour — not in- 
deed as he wishes to love ; but he does love truly, 
and the very sorrow that he feels for the coldness 
of his love, and his earnest desire to love more, 
prove that he does love in sincerity. Now if a man 
has nothing of this love, this sorrow, this desire, 
how can he have received forgiveness ? 

Our Lord has not spoken to the woman herself 
3'et ; but now he turns to her, and in the presence 
of all declares to her that she is forgiven. It was 
her hope, her trembling belief that she was for- 



THE TWO DEBTORS. 33 

given, that made her love ; now that hope and be- 
lief are fully confirmed: "Thy sins are forgiven." 
Could she want more than to hear her pardon from 
the Lord's own lips ? He will give her eVen more. 
He will tell her how it was that she had received 
forgiveness. He will send her away in peace. For 
when those around murmured, then, lest an unbe- 
lieving doubt or fear should find a place in her 
heart, he added this, "Thy faith hath saved thee; 
go in peace." 

Sorrow for sin, faith, pardon, love, peace ; we 
see them all displayed in this case. What do we 
knoAV of them ourselves? 

This woman was "a sinner/' a gross sinner. 
We are all sinners; not sinners perhaps like her, 
yet sinners. Are we sorry for sin? Have we be- 
come convinced of sin? 

She went to Jesus, she believed in him, she had 
faith in him. She had gone in heart before she 
went in person. Have you gone to Jesus ? Have 
you believed in him? Have 30U faith in him? 
Have you sought his preciaus blood to take away 
3' our guilt ? 

He forgave her all. Her sins indeed were many ; 
he himself said so : yet they were all forgiven, and 
that at once. There is forgiveness with him for all 
who go to him in faith and in sorrow for their sins. 
Have you received this forgiveness ? Do 3'ou be- • 
lieve in it ? Have you sought it, and that as a 
present blessing ? 

Love followed forgiveness. When she believed 
that she was forgiven, then at once she loved. 

2* 



34 THE PAEABLES OF OUR LORD. 

While yet that behef was faint and trembhng, per- 
haps hardly more than a hope, even then she loved 
truly and deeply, and showed her love by all the 
means she could. Have you this proof that you 
are forgiven? Do you love Jesus? Do you do 
any thing to show your love ? 

Then followed a full assurance of forgiveness, 
which nothing need shake, and peace, the peace of 
God. It was not her works, not even her sorrow 
for sin, that had saved her; but her faith in Jesus. 
He was her Saviour, and her faith gave her a part 
in him. Therefore she might go in peace, and 
thenceforth live in peace. Have 3^ou this peace ? 
Have 3'ou heard the voice of Jesus by the Spirit 
saying to you, "Thy sins are forgiven; .... go in 
peace?" He gave this peace to this woman; he 
left it as a legacy to his disciples; he would have 
every humble believer enjoy it. Seek it ; seek it in 
faith ; rest not content without it : " the peace of 
God which passeth all understanding." 



THE FOOLISH RICH MAN. 



35 



IV. 



Jhe Foolish Rich Man, 

"And one of the company said unto bini, Master, speak to my 
brother, that he divide the inheritance with me. And he said 
unto him, Man, who made me a judge or a divider over you? And 
he said i;nto them, Take heed, and beware of covetousncss : for a 
man's life consisteth not in the abundance of the things which he 
possesseth. And he spake a parable unto them, saying, The 
ground of a certain rich man brought forth jilentifuUy : and he 
thought within himself, saying, "What shall I do, because I have 
no room where to bestow my fruits ? And he said. This will I do : 
I will pull down my barns, and build greater ; and there will I 
bestow all my fruits and my goods. And I will say to my soul, 
Soul, thou hast much goods laid up for many years ; take thine 
ease, eat, drink, and be merry. But God said unto him, Thou fool, 
this night thy soul shall be required of thee ; then whose shall 
those things be which thou hast provided? So is he that layttli 
up treasure for himself, and is not rich toward God." Lure 
12 : 13-21. 

HEEE was a great multitude of j-jcople 
gathered round our Lord at this time. 
Thi.s man was among them, and perhaps 
his brother was there too. We do not 
know which of them was in tlic right ; but 
very likely he avIio spoke to our Lord was. 
But if he was in the right about the property, how 
wrong Avas the state of his heart. He could stand 
there and listen to those solemn words of our Lord, 
and 5'et be thinking all the Avhile of nothing but the 
estate, and the dispute with his brother about it. 
If he was struck at all with what he heard, his only 




36 THE PAEABLES OE CUE LOED. 

thought was that one who spoke with so much 
weight was just the person to prevail with his 
brother to do him justice. Whether right or wrong 
about the inheritance, he was clearly wrong in this, 
that his heart was more set on worldly than on 
spiritual things ; so that, even while he heard Jesus 
himseK speak, his chief interest was in the disputed 
inheritance. 

Even we can see thus far from the account itself. 
But our Lord could read the man's heart, and 
doubtless saw much more clearly how worldly- 
minded and covetous he was. " Man," said he, 
" who made me a judge or a divider over you ?" 
This was all his answer. Whatever the rights of 
the case might be, this was no question to bring to 
him. He came for a far higher work than to settle 
the rights of property. He came to save souls, 
and to teach men the knowledge of God. That 
was no time, and he was no i>erson, for the things 
of this world. 

Such was his answer to the man. But he then 
turned to the people around, who had doubtless 
heard what had passed, and gave them, in the form 
of a parable, a solemn warning against covetotis- 
ness. 

The parable is one of a pecuhar kind, peculiar 
from its simpHcity. There is no double meaning 
here, as in most of the parables. This is a plain 
story — a true story, for any thing we know to the 
contrary ; at all events, a plain story of a covetous 
man. 

He was not what would be called a bad man. 



THE FOOLISH EICH MAX. 37 

We are not told that he had got rich by wrong 
means. He was a rich man, and this year richer 
than ever, becanse his ground had borne sach plen- 
tiful crops. So plentiful were they that he was 
even in a difficulty; he had not room for alL What 
should he do ? He soon settled the question. He 
would puU down his old bams, and build greater, 
and there he would store up his property. Then 
he would make liimself happy in the thought of his 
riches. In those great barns there would be com 
enough to keep him in plenty for many years ; he 
need have no anxiety; he would now enjoy life 
thoroughly, and indulge himself to the fulL " Take 
thine ease," he would say to his soul, " eat, drink, 
and be merry." 

But there was another concerned in this matter 
whom the rich man quite forgot. How solemn the 
words that follow. "' But God said unto him, Thou 
fool, this night thy soul shall be required of tliee : 
then whose shall these things be which thou hast 
provided?" The barns might be built, and the com 
might be stored, and there it might last for years ; 
but the man himself, the owner of it ail, would be 
gone. He was about to die. Even while he thought 
and spoke, he was on the brink of the grave. Be- 
fore to-morrow's sun should rise he would be a 
coi-pse. Whose would his wealth be then ? liVho 
would enjoy what he had laid up ? 

Now what was this man's fault? How was he 
wrong? for he icas- wrong, and foolish too. 

Our Lord himself answers the question : " So is 
he that layeth up treasure for himself, and is not 



38 THE PARABLES OF OUR LORD. 

rich toward God." When his laiul bronghl forth 
so plentifully, his only thought was for himself. 
He did not consider what good he might do to 
others, what help he might give to the poor, what 
relief to the distressed. He had no intention of 
laying out any part of his riches in the service of 
God ; all w-as to be spent on himself. " But," it may 
be said, " was not the corn his own ? Did not his 
own land produce it ? Was it not sown and reaped 
and gathered in by his own servants?" In one 
sense it was his own ; in another it was not. It 
was not his own to use as he pleased, with no refer- 
ence to the will of God. All that he had was given 
to him by God, and he was bound to use it as God 
Avilled. And it was not the will of God that he 
should spend all upon himself He was but a stew- 
ard, not an absolute owner. 

Here is a great lesson. We are all but stew- 
ards, God's stewards, of what we have. We have 
no right to spend it all on ourselves. If we do so, 
we are unfaithful stewards, for God did not give us 
our goods to be spent so. Riches, and talents of 
every kind, bring a responsibility with them. AVe 
must account to God for their use. Alas, how many 
there are whose secret feeling with regard to what 
they have is just that of this man, "Soul, thou hast 
much goods laid up for many years; take thine 
ease, eat, drink, and be merry." How many are 
spending all on self, with no thought or aim beyond 
their own enjoyment or advancement ! They lay 
up treasure, but it is all for themselves ; they are 
not rich towards God. And a poor, miserable treas- 



THE FOOLISH EICH MAN. 30 

ure it is; in clanger of rust and moth and tbieves; 
.not "treasure in the heavens, that faileth not." 

But this man was wrong in another respect also. 
"God said unto him, Thou fool,'' tbou foolish man. 
How was he foohsh ? In this, that lie overlooked 
the uncertainty of life, and laid his plans as if he 
Avere sure to continue to live. His barns were full, 
his riches were great; he forgot that he himself 
might be called awaj. And thus he lived all for 
the present life, with no thought of the future. This 
was foolish indeed, for eternity lay before him. 

Are there none now who are foolish in the same 
way? None? Nay, are there not thousands, mill- 
ions ? At this very time, and never more than now, 
vast numbers are planniug, and purposing, and toil- 
ing, with no object whatever beyond this world. 
Their faces become wrinkled with care, anxiety and 
overrwork tell upon their bodily frame, restless de- 
sires deprive them of peace ; and for what ? That 
they may be richer and greater for a few years on 
earth. But meanwhile their time on earth is slip- 
ping away, life itself is passing, eternity is drawing 
near. And for eternity they are making no prep- 
aration. They give no thought to the awful change 
that death will make. They forget that death may 
overtake them at any moment, and must come soon. 
Are they not foolish, these thousands, these mill- 
ions? Common as the folly is, is it not the great- 
est folly that can be ? 

In the parable the call was quick and sudden. 
It is not always so. More often the man of the 
world lives through the usual span of life, and dies 



40 THE PARABLES OF OUR LORD. 

at length from sickness or natural decline. He 
prospers perhaps in his plans, grows richer and 
richer, and surrounds himself with comforts. But 
hy degrees he grows old, his power of enjoyment 
becomes less and less, perhaps mind and memory- 
fail, and at length he dies. And this is all! This 
is what he has lived for and toiled for ! Putting it 
at the ver}^ best, this is all. But do we never hear 
of sudden death now ? Is it uncommon for a suc- 
cessful man of the world to be cut off in the midst 
of success, like the man in the parable ? True, no 
message comes; but this does but make the case 
more awful, when, without any special message or 
warning, in the midst of worldly thoughts, cares, 
prosperity, success, the hand of God is laid upon 
the man, and in a moment he is taken away from 
all. 

" Take heed, and beware of covetousness," said 
our Lord: "for a man's life consisteth not in the 
abundance of the things which he possesseth." 
Even the necessaries of life, such as food and clo- 
thing, are not life ; far less are riches and luxuries. 
Life is more than this. Life is eternal. We are to 
live for ever. If we are not living now as if wo 
w.ere to live for ever, living for eternit}', living to 
God, then, with all the Avisdom we may show in 
other things, we are but fools after all. There is 
nothing that more hinders this than covetoiisness. 
A man's chief treasure cannot be both above and 
below. If it is below, then it is not above. " Take 
heed, and beware of covetousness." Let all take 
heed; not the rich only, but the poor also. A man 



THE FOOLISH KICK MAN. 41 

may be covetous about a little as well as about 
much. A covetous heart is the thing to guard 
against. 

There arc true riches. Upon tltem we are to set 
our hearts, and for them we cannot be too desirous. 
The}^ are "the unsearchable riches of Christ." 
Seek Christ himself for your portion, your treasure. 
Be willing to part with all to win him. Let this 
aim be first in your heart, far above all worldly 
gain or pleasure. Eemember eternity ; seek Christ ; 
live- to God, and spend your talents faithfully for 
him. This is to live indeed. Then you need not 
fear to leave earthly possessions, even should you 
be called away from them suddenly, for you will 
have a better inheritance waiting for you above, " a 
treasure in the heavens, tliat faileth not." 



42 THE PAYABLES OF OUR LOED. 



Y. 



Servants Waiting fof^theif^ Lord. 

"Let your loins be girded about, and j'Oiir lights burning; and 
ye yourselves like unto men that wait for their lord, when he will 
return from the wedding ; that when he cometh and knocketh, 
they may open unto him immediately. Blessed are those servants, 
whom the lord when he cometh shall find watching : verily I s^y 
unto you, that he shall gird himself, and make them to sit down to 
meat, and will come forth and serve them. And if he shall come 
in the second watch, or come in the third watch, and find them 
so, blessed are those servants. And this know, that if the good- 
man of the house had known what hour the thief would come, he 
would have watched, and not have suffered his house to be bro- 
ken throiigh. Be je therefore readj' also : for the Sou of man 
cometh at an hour when ye think not. Then Peter said unto bin), 
Lord, speakest thou this parable unto us, or even to all ? And the 
Lord said, "Who then is that faithful and wise steward, whom his 
lord shall make ruler over his household, to give them their por- 
tion of meat in due season? Blessed is that servant, whom his 
lord when he cometh shall find so doing. Of a tnrth I snj unto 
yoii, that he will make him ruler over all that he hath. But and 
if that servant say in his heart. My lord delayeth his coming ; and 
shall begin to beat the men-servants and maidens, and to eat and 
drink, and to be drunken ; the lord of that servant will .come in a 
day when he looketh not for him, and at an hour when he is not 
aware, and will cut him in sunder, and will appoint him his por- 
tion with the unbelievers. And that servant, which knew his 
lord's will, and jirepared not himself, neither did according to his 
will, shall be beaten with many stripes. But he that knew not, 
and did commit things worthy of stripes, shall be beaten with few 
stripes. For ixnto whomsoever much is given, of him shall bo 
much required : and to whom men have crmmitted much, of him 
they will ask the more." Luke 12 : lj.)-!8. 




THE WATCHFUL SERVANTS. 43 

'HE men here s})okeu of are waiting for 
their master. He has gone to a red- 
ding, probably his own weddiug, to bring 
his bride home witli him. It is night; for 
in that country weddings took place by 
night ; and it is uncertain at what hour the 
master will come. These men are waiting there- 
fore with their loins girded and their lights burn- 
ing, so that, whenever he comes and knocks, they 
may be read}^ to open the door and go out to re- 
ceive him with proper respect. They are not sleep- 
ing, und they are not misspending their time. Their 
thoughts are upon their absent master; their atten- 
tion is fixed upon his coming; they are watching 
for him and expecting him. He must not come and 
find the house in darkness and the servants asleep, 
so they keep the lights burning. He must find 
them ready to meet him, and to do his bidding at 
a moment's wiirning, so they wait Avitli their loins 
girded. Generally men used to ungird their long 
outer robe when they were at home, and gird it 
around them again only Avhen they Avere actually 
setting out ; but these men might be called to meet 
their master at any moment, so the}" wait for him 
with their loins ready girded. 

What does this parable mean? It represents 
to us the way in which Ave, as the servants of 
Christ, are to wait for his return. He has gone 
aAva}', and is coming back; but we knoAv not when. 
AYe are to Avait for him AA-ith our loins girded about, 
and our lights burning ; that is, in a state of con- 



44 THE P ARABLES OF OUK LOPD. 

tinual ro;i(lin(3SS, not pnttin^t^ oflf the getting ready 
till lie comes, but being ready always. This is to 
be our state now ; this is how we ought to bo living 
to-day and every day. We do not know when he 
Avill come. AVo must be ready to welcome him 
whenever it nia}^ be. 

"We are to have our lights burning. Taking 
this in connection with what our Lord said else- 
where to his disciples, "Ye are the light of the 
world: .... let your light so shine before men, that 
they may see your good M^orks, and glorify your 
Father which is in heaven," we may understand it 
to mean, that we are to be leading a consistent 
Christian life, adorning our profession as believers 
in the' Lord Jesus Christ, not ashamed of him, not 
hiding our principles, but showing ourselves to be 
his disciples indeed, decided Christians, coming out 
from the world, taking up the cross and following- 
Christ. 

We arc also to have our loins girded about. 
Tlius wo are to be ready to meet him Avlien he 
comes. But we are also to be alwaj-s ready for 
(!very call of duty; not idle, slothful, self-indulgent, 
but active and zealous; so that when he comes he 
may find us doing his work. Some people are 
always putting off the great concern ; but this par- 
able teaches us most forcibly that we must not put 
it off, that it is to be attended to note. " Let your 
loins be girded about, and your lights burning." 
Do not dehi}'. Be not content with thinking, mean- 
ing, resolving. Ijet the care of your soul and a 
readiness for the Master's coming be a present 



THE WATCHFUL SEllVANTS. 45 

tiling- with 3-on, a thing of to-chiy, a thing of every 
day, and the most important thing of alL Let it be 
so in your esteem, for it is so really, 

" Blessed are those servants, Avhom the lord 
■when he cometli shall find watching." Blessed and 
ha})py would such servants be in the parable ; more 
blessed still those servants of the Lord Jesus Christ 
who will thus be found ready when he comes. 

Blessed, because they will not be taken by sur- 
prise. Sudden as his coining will bo, sudden and 
awful, yet it will not come upon fhcm unawares. It 
will be different i^erhaps from all their thoughts of 
it; far more solemn and overwhelming than they 
have ever conceived; yet it will not surprise them, 
for they have been long thinking of it, preparing 
for it, Avatching for it. To thousands and thou- 
sands it Avill come as a thief in the night, but not 
to Ihcm, for their loins are girded about and their 
lights burning. " Blessed are those servants'." 

They are blessed also, because they love tlieir 
Lord, and are glad to see liiin come. He has been 
long away; and though they have had some tastes 
of his presence by the Spirit and in his ordinances, 
yet there have been many things to interfere with 
their enjoyment of his presence, and even to hide 
him from their souls. But now he comes ; he him- 
self, in very person, their own loved Saviour and 
Lord. To know^ him by faith, to pray to liim, to 
think of him, has long been their best happiness ; 
but now he comes, and they see him, and he knows 
them and owns them his, and they are to be with 
him always. "Blessed are those servants." Aye, 



46 THE PAEABLES OF OUR LORD. 

blessed indeed. Whatever their lot has been hith- 
erto — poor, afflicted, persecuted — at least they are 
blessed now ; for all this is past for ever. No move 
"want, affliction, persecution; no more sorrow c>i- 
pain; no more of any thing sad or sinful. The 
Lord is come ; that is enough; they want no more. 
" Blessed are those servants." 

But something further is said here about their 
blessedness: "Verily I say unto you, that he shall 
gird himself, and make them to sit down to meat, 
and will come forth and serve them." Generally 
the servant waits on the master, not the master on 
the servant. Was not this what the servants in the 
parable were watching for, to receive their master 
when he came, and wait on him, and do his bid- 
ding? And would it not be happiness enough for 
the servants of Christ to serve him? Yet in his 
wonderful condescension and grace he says that he 
will make them to sit down to meat, and will come 
forth and serve them. The lord will serve the ser- 
vants. What does it mean? for of course it is a 
figure, a part of the parable. 

Doubtless it means the great honor and happi- 
ness which the faithful servants of Christ will re- 
ceive at his coming. They will be more than safe. 
They will be welcomed to happiness and glory. 
Every want will be supplied. They will receive 
more than they have ever hoped for or thought of. 
And what they receive they will receive from their 
Lord himself. It is he that will supply their wants ; 
he himself will be their shepherd, their light, their 
portion. " They shall hunger no more, neither 



THE WATCHFUL SERVANTS. 47 

thirst auy more; neither shall the sun light on them, 
nor any heat. For the Lamb which is in the midst 
of the throne shall feed them, and shall lead them 
unto living fountains of Avaters : and God shall wipe 
aw^ay all tears from their eyes." " Behold, I stand 
at the door, and knock : if any man hear mj^ voice, 
and open the door, I will come in to him, and will 
sup with him, and he with me. To him that over- 
cometh will I grant to sit with me in my throne, 
even as I also overcame, and am sit down with my 
Father in his throne." 

At Avhatever time the Lord may come, such will 
be the blessedness of those who are found watch- 
ing. "And if he shall come in the second Avatch, 
or come in the third watch, and find them so, bless- 
ed are those servants." At Avhatever period of the 
Avorld's history, at whatever age in their own life, 
whenever and however the Lord m,ay come, blessed 
are those servants. To some he may come early 
in life, to others late; some may long have been 
looking for him, others may only lately have been 
roused to knoAv him and to wait for him. It mat- 
ters not; "blessed are those servants," all those 
servants, all Avho are Avaiting for him Avitli their 
loins girded about and their lights burning. 

At this point our Lord for a moment changes 
the figure. It Avas his custom to teach by means 
of particular things that had happened, as Avell as 
by parables draAvn from nature and from more 
usual and general events. Perhaps some man's 
house had latel}' been broken into by night, and all 
Avho heard him speak Avere then full of the subject. 



48 THE PAEABLES OE OUR LORD. 

Perhaps it was some particular case that he alhided 
to, when he said, "And this kno\v, that if the good 
man of the house had knoAvn what hour the thief 
would come, he would have watched, and would 
not have suffered his house to be broken through." 
At all events, by this little parable spoken in the 
midst of the other one, he enforces still more strong- 
ly the solemn lesson, " Be ye therefore ready also : 
for the Son of man cometh at an hour when ye 
think not." The master of the servants did not 
tell them at Avhat hour he would return ; the thief 
gave no notice what part of the night he would 
choose for breaking into the house, or even that he 
v>ould come at all. The servants therefore watched 
all night till their master returned, and the house- 
holder would have done the same had any warning 
been given. Let Christians do likewise. They 
have received warning that their Lord will come, 
but they have not been told when; nay, they have 
been told expressly that they are not to knov/ this, 
but that he will come unexpectedly, "For the Son 
of man cometh at an hour when 3'e think not." 
Their only right posture then is that of "men that 
wait for their Lord." This is how the}' are to live 
alwaj'S. Thus only can they make sure of being 
read3^ Thus only can they secure a share in this 
blessedness; "blessed are those servants." 

Peter asked whether the parable Avas spoken to 
them only — that is, to himself and his fellow-disci- 
ples who heard the words, or to all. Our Lord's- 
answer shows that it was meant for all. AVhoever 
should be a faithful and wise steward, whether 



THE WATCHFUL SEnVANTS. 49 

among those disciples or not, and whether set over 
mucli or over little, whoever should be such in any 
age, that man should have a share in the blessed- 
ness of the faithful servants. On the other hand, 
■whoever should be an unfaithful servant, forf^rettine 
his master, abusing his trust, wasting his time, mis- 
using his talents, not watching or preparing for his 
master's return, that servant should find it a ter- 
rible return for him. The greater the trust the 
heavier would be the responsibility; the higher the 
station, the richer the gifts, the wider the opportu- 
nities, so much the greater the condemnation if 
they should be ill employed. All the servants of 
Christ do not receive ahke ; all will not be dealt 
with alike. Every unfaithful servant will be dealt 
with according to what he has received. And all 
have received something. 

How solemn, how awful is the warning, " Be ye 
therefore ready also : for the Son of man cometh 
at an hour when ye think not!" Be ye read}'. 
Who? All. All to whom the message comes, every 
human being*T\-ho has heard of Jesus and of the 
great day. Be ye ready. For blessed bej-ond all 
words will ye be, if ye be found watching; and 
ruined and undone for ever will ye be, if that day 
find you unprepared. And, knowing this, will you 
trifle away your life, and waste day after daj', and 
turn a deaf ear to the voice of God, when at any 
moment, with no further warning, the Lord maj^ 
come? Do you realize what you are doing? Have 
30U ever considered the eternal consequences of 
your present life ? 



50 THE PARABLES OF OUR LORD. 

It was in mercy that the Saviour spoke this 
warning, and it is in mercy that it comes to yon. 
He invites you, calls you, as well as warns you, 
"Blessed is that servant!" Well, such a servant 
you may be. Whatever watch of the night it may 
now be, how near or how far off soever the Lord's 
coming vaixj be, or at whatever time of life you 
may have arrived without seeking him, seek him 
no^v, begin now at length to wait for him Avitli your 
loins girded about and your lights burning; and 
even now the blessedness may be yours. "Blessed 
are those servants, whom the Lord when he cometh 
shall find Avatching." 



TH1'> UNFRUITFUL FIG-TREE. 



VI. 



The Unfruitful Fig-Tree. 

"He spake also this parable: A certain man liad a fig-tree 
planted in bis vineyard ; and he came and sought fruit thereon, 
and found none. Then said he unto the dresser of his vineyard, 
Behold, these three yeare I come seeking fruit on this fig-tree, 
and find none : cut it down ; why cumbereth it the ground ? And 
he answering said unto him, Lord, let it alone this year also, till 
I shall dig about it, and diuig it : and if it bear fruit, well : and if 
not, then after that thou .shalt cut it down." Luke 13 : C-9. 

ry^'HE fig-tree was planted in the viuepird; 
not growing wild, but set hy the hand 
of man in a cultivated place. Care and 
pains had been bestowed on it. In this 
respect it represents our state. We arc 
no t hea then men, growing wild as it were, 
in the wilderness of the world. Wo have been 
brought by God's providence within the sound of 
the gospel, and within reach of the means of grace ; 
we are called by the name of Christ, and in pro- 
fession at least are his disciples. We are all plant- 
ed in the vinej-ard. 

God himself is the Lord of this vineyard. And, 
like the man in the paraljle" he seeks fruit from it. 
One particular tree is menMoned in the parable, 
but doubtless the owner looked for fruit on every 
tree. So God looks for fruit from everj- professing 
Christian ; not merely from the churcli as a body, 




52 THE PAKABLES OF OUE L-QED. 

but from each member of it. The owner of the 
vineyard came several times seeking fruit on the 
fig-tree. God ^ eye^ ja-.-Qj\v:avs on us, to see if we 
are bearing fruit. He needs not to come seeking 
fruit ; " the eyes of the Lord are in every phice," 
and that at every moment. 

Nothing but fruit would satisfy the owner of the 
vineyard, nothing but fruit will satisfy God. But 
what fruit ? Spiritual fruit, the fruits of righteous- 
ness, the proper effects of the gospel in heart and 
life ; a contrite and believing heart, a holy and use- 
ful life. He looks to see Christians, Christians in- 
deed; adorning their profession, growing in grace, 
loving and serving their Lord and Master, and so 
living as to win others to love and serve him too. 
f\A clear knowledge and a loud profession will no 
more content almighty God, than branches and 
leaves would satisfy the owner of the vineyard. 
There must be fruit, or the tree is counted worth- 
less. 

Tlier^ was such a tree in the vineyard, a fig-tree 
that bore no fruit. Three years did the man seek 
fruit on it, and found none. We may gather from 
this that it made a fair show, or it would not have 
been left standing so long. But it was nothing 
but show ; at the end of three years there was still 
no fruit. Alas ! how many are unfruitful in the 
spiritual vineyard ! And how long does God look 
for fruit from them in vain ! ^ear after j-ear they 
have a place in the vineyard, receiving gifts from 
God every day, both temporal and spiritual; hear- 
ing the gospel, surrounded by Christian influences, 



THE UNFRUITFUL FIG-TREE. 53 

and themselves professing to be Christians, yet 
producing no fruit whatever. Though they have 
so long heard the gospel, they have never heartily 
embraced it; and though, like the fig-tree in the 
vineyard, they have perhaps fruitful trees around 
them, real Christians who live with them, it may 
be in the same house, and form part of the same 
family, yet they remain cold ami dead and unprofit- 
able. Christians in nothing but the name. 

At length the man in the parable was tired of 
seeing this useless tree in his vineyard. It did but 
take up room to no purpose. It did no good, and 
seemed never likely to do good. It should stand 
no longer. So he gave orders to the dresser of the 
vineyard, " Cut it down ; why cumbereth it the 
ground?" We do not hear such a command given 
with regard to an unprofitable Christian; for God 
works in secret, and does not make known to us 
what he is about to do in any particular case. But 
we know from his word that, sooner or later, ever}' 
unprofitable servant will be cast out, and^vill come 
to eternal ruin. God is long-suftering. He bears 
long with sinners, sends them his messages again 
and again, and still waits to be gracious. But not 
for ever. " If a man will not turn, he will whet his 
sword; he hath bent his bow, and made it ready." 
And no impenitent sinner or unfruitful professor 
is safe for one moment from the word going forth 
against him, " Cut it down ; why cumbereth it the 
ground?" 

How many are condemned by this very word ! 
^ How many are mere cumbercrs of the ground ! 



54 THE PAEABLES OF CUE LOED. 

They may not be grossly -wicked, tliey may even 
be of moral character and respectabla life; but 
they do no good, they do not use their talents in 
God's service, they give no help towards advancing 
the kingdom of Christ, they do but live for them- 
selves. This is not the object for which they were 
plciccd in the world, and gifted with means and 
opportunities. They were meant to act as stew- 
ards of God, and to do him service with all that he 
committed to their charge. They are unfaithful 
stewards, uuprofitablo servants; no better than the 
unfruitful tree which took up room in the vineyard 
to no purpose. 

The order was given ; but the dresser of the 
vineyard put in a word for the tree. He did not 
deny that it was an unfruitful tree at present, but 
he asked for one year more for it. He would take 
more pains than ever with it. He would dig the 
ground about it, and put fresh manure to its roots. 
This might make it bear fruit ; and if so, it would 
be well : Ihe time and pains would be well repaid. 
But if it should still bear no fruit, then let it be cut 
down; the dresser himself would not ask that it 
should be spared any longer. 

Who is meant by the dresser of the vineyard ? 
The Lord Jesus Christ. He is our Mediator and 
Advocate. He pleads for us with God. He pleads 
even for the rebellious. Who among the careless 
and unprofitable can tell what he may even now be 
owing to the intercession of the Lord Jesus? It 
may be that he is alive at this moment, that he 
still hears the gospel, and that it is preached in his 



THE UNFRUITFUL FIG-TllEE. 55 

hearing more plainly and po-\vcrfully joerliaps than 
ever, just becnuse the Mediator has pleaded for 
liim, and further time has been granted, and fur- 
ther means are being emploj-ed. -(- It may be that 
sorrow has fallen upon one, and sickness on anoth- 
er, for the very same reason : they were careless 
and unfruitful, and they were about to be cut down, 
but Jesus pleaded for them, and these are his deal- 
ings with them to lead them to God. 

If so, how precious is the time which they arc 
now passing ! It was only one year more for which 
the fig-tree was to be spared. You too may be 
passing through your last stage of life. You may 
even now be getting to the end of that space of 
time which was asked for on your behalf by the 
Friend of sinners. Will you be careless still? "Will 
3'ou still live as a mere nominal Christian, unfi-uit- 
ful, unprofitable, a cumbcrcr of the ground? Think. 
The moments are slipping away, never to return ; 
the means of grace which you are now enjoying, or 
which are at least within your reach, have been 
given you in God's great mercy, in order that you 
may be led, Avhile yet there is time, to feel your 
need and to seek Christ, and these too arc passing 
away. What if you should still neglect time and 
means? What if this last stage of life should pass 
with 3'ou as every former stage has passed ? What 
then? Let the parable answer the question : " Then 
after that, thou shalt cut it down." How sad ! 
How awful ! No more pleading of the Lord Jesus 
then. Not a word more. And who shall plead for 
you when Jesus pleads no more? And who shall 



56 THE PARABLES OF OUR LORD. 

stand your friend when even the Friend of sinners 
leaves you to yourself? 

Be warned. Be moved. Warned by so fearful 
a risk, moved by so great forbearance and mercy. 
Jesus pleads for you, his intercession is heard, 
time and means are granted, you have them now. 
Lose not a moment. Bise, and call upon God. 
Seek Christ as j'our Saviour. Seek him in earnest. 
Seek him as jour onl}^ refuge. Seek him as one 
ought to seek him Avho has long neglected him, but 
who has been spared to seek him at last. Seek 
liim, and pray that all the past may be forgiven 
through his atoning blood ; and that through grace, 
what remains of life may be heartily given to God, 
so that you may be found at last not unfruitful, not 
a cumberer of the ground. 



THE SOWER. 57 



VII. 



JHE ^ 



OWER. 



THE SEED THAT FELL BY THE WAYSIDE. 

" Aud be taught them mnny things by parables, aud said unto 
them in his doctrine, Hearken ; Behold, there went oi;t a sower 
to sow : and it came to jiass, as he sowed, some fell bj' the way- 
side, and the fowls of the air came and devoured it ui)." Maf.k 
4 ; 2-1 ; see also Matt. 13 aud Luke 8. 

^^_^HE parable of the Sower is one of the 
most important. It is fuller than al- 




most any of the others, and more close 
and particular in its application ; and it is 
one of those which our Lord himself ex- 
plained. It represents four diflerent kinds 
of hearers of the word, and each kind forms a sub- 
ject by itself. We will consider the parable there- 
fore in four readings, taking now the first kind 
only. 

The beginning of the parable applies alike to 
all the kinds of hearers. The seed and the sower 
are the same in each case ; it is the ground that is 
different. " The seed is the word of God ;" soAving 
the seed means preaching the Avord, or teaching it 
in any way; a soAvcr therefore is any minister or 
preacher of the gospel. 

"There went out a sower to sow;" that is, a 



58 THE PAEABLES OF OUE LORD. 

preacher went forth to preach. How often this 
takes place. Not to speak of other days or other 
lands, in our own country and on every Lord's day 
how many sowers go forth to sow, how many thou- 
sands of preachers stand up to proclaim the glad 
tidings of the gospel! The seed they sow is good 
seed, precious _seed. In what the preachers say in 
explaining the Scriptures there is a mixture of im- 
perfection, for they are but men; but in the word 
which they preach there is no imperfection, for it 
is the word of God. The sermon may not be free 
from fault, b^it_the test is faultless. And even in 
the sermon the faitJil'ul and prayerful minister may 
look for help from above. The seed therefore is 
good seed. The^vordjs the word of God, though 
it js preached by man. It is the great business of 
the sowers, the ministers of Christ, to sow this 
seed, to preach this word ; and they are constantly 
doing so. 

"As he sowed, some fell by the wa^'side." This 
represents a careless hearer. Ground by the way- 
side is generally trodden hard, so that the seed 
does not sink in, but rests on the surface just 
where it fell. The careless hearer's heart is like 
this ground, hard and cold, not in a state to receive 
the word. This man has come to the place where 
the word is preached. Perhaps he was obliged to 
come there ; perhaps he came because it is respect- 
able to come, or because he would not have felt easy 
in staying away. But he did not come iji,_a,spirit 
of praye r. He did not come for the good of his 
soul. He did not come to hear God's message to 



THE SOWEE. 59 

lym. He did not come hungering and thirsting 
after righteousness, desiring " the sincere milk of 
tlie word." He listens perhaps, but he does not 
care for what he hears, or apply it to himself. 
Perhaps he does not even listen, but lets his mind 
go oft* to other subjects, without even an effort to 
fix his attention. Perhaps even while the most sol- 
emn truths are being spoken in his hearing, he is 
thinking of some mere trifle, or looking around him, 
or longing for the sermon to be over. Such is a 
Avajside hearer. So he comes, and so he hears. 
Are there many such ? Alas, how many ! Doubt- 
less, even when the sower was the Lord himself, 
some seed fell by the Avayside. And seldom, if ever, 
is the Avord preached by his servants without being 
heard by some Avho are but wayside hearers. There 
are many such hearers in most congregations. For 
our Lord Avas describing not merely Avhat happened 
under one preaching of the gospel, but Avhat Avould 
take place in general. And perhaps he put this 
class of hearers first, because they are so many and 
so common. 

"What became of the seed that fell by the Avay- 
side? Just AAdiat might be expected: "the foAvls 
of the air came and devoured it up." This is thus 
explained : " But Avlien they have heard, Satan com- 
etli immediately, and taketh away the Avord that 
Avas soAvn in their hearts ;" " lest," as St. Luke's 
account adds, " they should believe and be saved." 

The object of the preaching of the Avord is to 
save souls; the aim of Satan is to destroy souls. 
Satan therefore is on the Avatch to hinder the word 



60 THE PARABLES OF OUR LORD. 

from finding a place in the heart. Not more ready 
are the birds to carry off the seed that is left un- 
covered by the side of the path, than is Satan to 
snatch away the word from the heart of the care- 
less hearer. The word lies there ready for him. 
It has not pierced the soil of the heart. It has 
found no entrance. It is all on the surface. The 
enemy has but little difficulty in such a case. This, 
we may believe, is one of his easiest works. If the 
conscience had been at all touched, if the heart 
had been ever so little moved, if even the interest 
had been strongly excited, the work would not have 
been so easy; for then, so to speak, the seed would 
have had some covering. But now it lies quite 
naked and exposed. The word has been heard, 
and that is all. It is snatched away at once. 

Alas, how much precious seed of the word is 
thus sown in vain! In vain at least as far as the 
careless hearer is concerned ; yet not in vain for all 
who hear. For it is not with the seed of the word 
as it is with the natural seed, that a grain that falls 
by the wayside and is plucked away is quite use- 
less. The very same words that are heard so care- 
lessl}' b}' one are listened to with deej) attention by 
another. The message from God which finds no 
entrance into one heart proves a word of life to an- 
other. The careless hearer sits side by side per- 
haps with one who is eagerly drinking in every sen- 
tence. The word is' the same, the preacher is the 
same, but how different are the hearers ! This 
seems to make the case of the careless all the more 
sad and solemn. The word which is immediately 



THE SOWER. 6] 

plucked away by Satan might have been the saving 
of his souh That which is gone from him in a mo- 
ment, forgotten as soon as heard, might have been 
precious spiritual food. It is so to others. It might 
have been so to him. 

The careless hearer will have a heavy reckoning 
hereafter. The word that he has heard, though 
plucked away at the very moment of hearing, will 
rise up and condemn him. The poor benighted 
heathen, who never in all his life heard the sound 
of the gospel, and lived and died in darkness and 
sin, will have a far less heavy account to give than 
this man. Of those who have received much, much 
will be required. Ah, how will long-forgotten words 
then come back to the mind! They were little 
thought of at the time. It was a weariness per- 
haps to hear them. Eight glad was the hearer 
when the tedious hour Avas over and he might leave 
the house of God. Not one thought of Avhat he 
had heard was in his mind as he walked away; 
from that moment it was as if he had not heard; 
for the seed was snatched away. But noio solemn 
words come back to the memory. He remembers 
that he used to hear such words. He remembers 
how he used to hear them ; with what carelessness 
and unconcern. The seed that was plucked away 
seems to be there again; but it cannot grow now. 
The word that appeared quite gone from the mind is 
remembered again ; but it cannot now save the soul. 
It is too late. The careless hearer would like to 
hear again. He would not, he thinks, be a care- 
less hearer now. Alas, it cannot be. The day 



C2 THE PAKABLES OF OUR LORD. 

of grace is past, and the day of reckoning lias 
come. 

It is but a little while that separates us from 
that day. It will soon be here. Yet men are hear- 
ing carelessl}^ still. Every time the seed is sown 
there is some that falls by the Avayside; in every 
congregation there are careless hearers. It is a 
solemn and awful thing to hear the message of life 
so; to sit where God's message to souls is being 
delivered, and to hear it ; to be spoken to, appealed 
to, invited, warned, urged, and all in God's name, 
and 3'et to hear carelessly. When this takes place 
the enemy has his will; for his will is expressed 
in these words : " lest they should believe and be 
saved." 

Oh, beAvare of careless hearing; beware of the 
wiles of Satan ; come to the hearing of the word 
with j)reparation of heart ; hear it seriously, ear- 
nestly, prayerfully, watchfully. It is the greatest 
blessing to live within sound of the word, for this 
word is the gospel of salvation. But every bless- 
ing brings responsibility; and a blessing despised 
or slighted will turn to condemnation. Satan's 
wiles are dangerous, and his power is great; but 
God's power is greater. Pray for the gift of the 
Spirit in the hearing of the word. Watch and ])Tix.j. 



THE SOWER. 



C3 




THE SEED THAT FELL ON STONY GROUND. 

"And some fell on stony ground, where it had not much earth: 
and immediately it sprang up, because it had no dejjth of earth: 
but when the sun was ui3, it was scorched ; and because it had no 
root, it withered away." Mauk4:."), 0. 

HE words "stony ground" do not ex- 
actly represent our Lord's meaning; 
"rocky ground" would represent it better. 
The passage in St. Luke is: "and some 
fell upon a rock." The meaning evidcntlj^ 
is, that in the field, or perhai:)S along the 
edge of it, were rocks, or large ridges of stone, on 
which some of the seed fell. There was a thin 
sprinkling of earth on the rock; enough for the 
seed to take root in, but not enough to give it 
nourishment afterwards. Indeed, this seed sprang 
up before any of the rest ; for the sun's rays, beat- 
ing on the rock, made the thin covering of earth 
warmer than the soil around. The seed therefore 
sprang up quickly ; probably in the night. But 
when the sun shone out bright and hot, as it does 
in those eastern countries, the heat proved too great 
for the tender plant. Having no depth of earth to 
strike its roots into, and being unable to penetrate 
the hard rock beneath, it had but little strength ; 
and so it was scorched, and withered away. The 
warmth of the sun given out by the rock made it 
spring up quickly ; but the sun's burning heat by 
day made it as quickly wither and die. The plant 
came to nothing. 

Our Lord exj)lains this part of the parable thus : 
" And these arc they likewise which are sown on 



Gi THE PAEABLES OF OUR LORD. 

stony ground; -who, when tbey have heard the 
word, immediately receive it with gladness; and 
have no root in themselves, and so endure but for 
a time: afterward, when affliction or persecution 
ariseth for the Avord's sake, immediately they are 
offended." 

These hearers are not careless hearers, like the 
first class. The word attracts their attention. They 
listen, and are interested. What they hear pleases, 
and even affects them. Being probably by nature 
eager and warm-hearted, they receive the word 
with joy, and seem heartily to embrace the gospel. 
Thus far all looks well. So it did at first with the 
plant that grew up on the rocky ground. But there 
was a fault there, and so there is here — a want of 
depth, and therefore a want of root. Like the shal- 
low soil heated by the warmth of the sun, their feel- 
ings are easily moved, and an effect seems quickly 
to follow on their hearing of the word. But there 
is no deep Avork in the heart. The effect produced 
is with them more a thing of feeling than of real 
impression or principle. There is no counting of 
the cost, no calm and decided giving up of them- 
selves to Christ, no taking up of the cross and fol- 
lowing him. When the time of trial comes, they 
prove to be but ffiir-weather Christians. 

They "endure but for a time." It may be a 
longer or a shorter time, according to circumstan- 
ces. But Avhen they are called to suffer for Christ — 
when they must submit to being disliked, laughed^ 
at, or even persecuted for his sake, then they fail. 
They are offended ; that is, these things are a hin- 



THE SOWEE. 65 

clerance or stumbliDg-block which they cauuot get 
over. They held on while the world smiled on 
them; but they cannot endure its frown. They 
could follow Christ through good report ; they can- 
not follow him through evil. They were no hypo- 
crites. They did not pretend to hear the word with 
gladness; they did hear it with gladness; they 
meant to be disciples of Christ, and thought they 
were so ; but they had no root, and so in time of 
temptation they fall away- 

It is a sad case, but not an uncommon one, 
especially with the young. The young are gener- 
ally warm and eager in their feelings, quickly 
worked upon, readily moved ; and there is indeed 
much in the gospel to move the feelings. But 
something more than this is needed. There must 
be the Avork of the Spirit in the lieart ; a true change 
wrought within. This alone can give depth and 
root ; this alone can lead one who has received the 
v.-ord with gladness to remain steadfast under afflic- 
tion or persecution. Without this, however impres- 
sible the feelings may be, like the shallow soil on 
the rock, yet, for any saving reception of the gos- 
pel, the heart remains like the hard stone beneath. 
What then ? Did our Lord mean to check the glad 
hearing of the word, or to damp the ardor of the 
young disciple? Not so. Let the word be heard 
with gladness — with even more gladness than ever. 
The happiest tidings that mortal ear can listen to, 
the gospel of salvation, the free offer, the sure prom- 
ise—let it bo heard with joy, for well it may. The 
seed that fell on the rock was doing its rightful office 



G6 THE PAEABLES OF OUR LOED. 

when it sprang np so quickly; the Avarm earth on 
the rock's surface was doing its proper work when 
it cherished the seed and brought forth the phxnt. 
So far all was well ; the fault was afterwards, in the 
want of depth of earth to nourish the plant. So it 
is well that the word be heard with gladness. Let 
none keep back their hearts from Him who claims 
them. Let no cold caution be suflfered to quench 
the rising flame. Let there be no delay, no re- 
serve. The gosj^el calls; let the call be obeyed. 
It offers pardon ; let the offer be accepted. It ap- 
peals to the feelings and the affections ; let the feel- 
ings and affections yield to the appeal, and that at 
once. The fault was not that the seed sprang up 
immediatel}^, but that it had no depth of earth. 
Aud the reason why some who gladly hear the 
word afterwards fall away is, not that they heard 
gladly, but that they had no root. They might 
have heard gladly, and have had root too. 

Do not seek then to stifle those ardent feelings; 
do not check 3-our delight in the word ; do not think 
that it is wrong or dangerous to have your affec- 
tions deeply moved by the gospel ; only do not build 
/ upon feelings or impressions; build upon Christ, 
\ and upon him alone ; know your own weakness and 
I instability, and pray earnestly for the Holy Spirit. 
/ Ask that the work in you may be_ajceaL work, a 
\ deep^ work, a lasting work, such as shall abide in 
the hour of trial. 

Will not God hear such a prayer? Surely he 
will. It wa& said of our Lord in prophecy : "A 
bruised reed shall he not break, and smokiug flax 



THE SOWER. G? 

shall lie not quench, till he send forth judgment 
unto victory." He spoke this parable not to dis- 
courage, but to warn. And he himself said that 
God would give the Holy Spirit to them that asked 
him. Pray in faith of that promise. " Ask, and it 
shall be given you ; seek, and ye shall find ; knock, 
and it shall be opened unto you." Pray that your 
heart may not remain hard like the rock, but may 
be truly softened by the Spirit ; and that thus you 
may receive the word with gladness, not merely in 
the surface feelings of an ardent nature, but in the 
deep faith of a believing heart. 



THE SEED THAT FELL AMONG THOllNS. 

"And sonic fell among thorns, and tlie thorns grew up, and 
choked it, and it j'iehled no fruit." j\Iai:k 4 : 7. 

-^ ^ 

l_xHESE "thorns" were briers or bram- 
bles, or something of that sort. The 
ground had not been tlioroughly cleared 
of them, and so they sprang up with the 
seed, and being of stronger growth, choked 
the young plants. Their roots robbed the 
plants of nourishment, their trailing stems smoth- 
ered them, and their leaves shaded them from the 
light and warmth of the sun. Perhaps these plants 
did not wither and die like the last, but they be- 
came weak and sickly, and yielded no fruit. 

Here is our Lord's explanation of this part of 
the parable : " And these are they which are sown 
among thorns; such as hear the w^ord, and the 




68 THE PAEABLES OF OUR LOED. 

cares of this world, and tlie deceitfulness of riches, 
and the lusts of other things entering in, choke the 
word, and it becometh unfruitful." 

In this case the tvorld is the hinderance. A 
hearer of this cl<lss is not careless like the first, 
and he receives a deeper impression from the word 
than the second. There may not be in him the 
same lively pleasure in hearing the word as in the 
last case, for nothing is said about his hearing with 
gladness. Perhaps, when cares and riches are 
mentioned, our Lord's words point rather to those 
who are older and have more to do with worldly 
business, as the part before seems especially to 
describe the young. If so, this hearer has lost 
somewhat of youthful warmth; he is not so easily 
impressed as he once was, nor are his feelings so 
readily excited; he is more calm and grave. Yet 
the word has made an impression on him — a strong 
impression ; stronger and deeper, it would seem, 
than in the case before. Through the remainder 
of the day on which the word has been heard, his 
thoughts probably are serious, his purposes and 
resolutions sincere and earnest. 

But the day of rest comes to a close, and ho 
wakes on Monday morning to find himself again 
surrounded by the cares of business. And he is 
not enougli aware of the dangers of the world. He 
does not watch against being too much engrossed 
by it. He lets himself give his whole mind to cares 
and riches. The desire to get on in the world, or 
to increase his business, or even to provide for his 
children, (for the word "lusts" docs not necessarily 



THE SOWER. G9 

mean torong desires,) is suffered to be first with 
liim. He forgets our Lord's words, " Seek ye first 
the kingdom of God and his righteousness." He 
is busy from morning till night ; his thoughts are 
Avholly occupied. Thus the word is almost forgot- 
ten ; or if not forgotten, it has lost its life and power 
in his heart. The serious thoughts, the earnest 
resolutions have faded away ; the word is choked. 

St. Luke uses the words "go forth, and are 
choked." The man goes forth into the world again 
after the retirement and rest of the Lord's day. 
There is no harm in his going forth. He must go 
forth, he must mix again Avith men, he must busy 
himself again in his worldly concerns ; but he need 
not go forth and forget. He might go forth, pre- 
pared by earnest prayer and in a spirit of Avatchful- 
ness, and thus meet the temptations of the world. 
He might go forth, armed with the Christian's 
armor, " the whole armor of God," Avhich each sol- 
dier and servant of Cln-ist is to put on ; then the 
seed would not be clioked. It is possible, by God's 
grace, to be in -the world, 3-et not of the world; to 
be rich and busy, to be engaged in great concerns, 
to have many cares, and yet to be seeking first the 
kingdom of God and his righteousness. The word 
that was heard on Sunday is often clioked in the 
week that f.)llows ; but it need not be. 

A hearer of this class thus hears the Avord, and 
then lets it be choked by the world, not once onlv, 
but often. As^xars roll on, perhaps he becomes 
even more engrossed in cares and business. World- 
ly concerns get more and more hold on him. His 



70 THE PARABLES OF OUR LORD. 

desires are enlarged, liis riclies increase, Ins anxie- 
ties increase too. What is the consequence ? He 
hears the word still. He attends perhaps the same 
ministry, and still approves of what he hears. But 
the word has lost much of its power over him. He 
does not even at the time feel it as he used to feel 
it. He has not room for it, his thoughts are so full 
of the world. Thus the Avord is choked, smothered, 
overwhelmed. This hearer brings no fruit to per- 
fection, no fruit that ripens. There was once a fair 
promise, and there is still some show of fruit; but 
the plant is sickly, being choked with other things ; 
it does not get on, it cannot grow; it Avill come to 
nothing, and prove imfruitful. 

But pleasures are mentioned in St. Luke's ac- 
count as well as cares and riches— the "pleasures 
of this life," worldly pleasures; and probably "the 
lusts of other things entering in," mean the same, 
in part at least. The seed of the word is as often 
choked by pleasures as by business. The j'Oung 
are especially exposed to this danger. Many a 
youthful hearer of the word, who lijjs heard it with 
deep attention, and has felt at the time strongly 
drawn to give himself to the Lord, has afterwards 
gone forth and mixed eagerly in the pleasures of 
the world, often against the voice of conscience, 
and thus the seed has been choked. Not all at 
once, not without many a painful struggle, not with- 
out repeated convictions and repeated giving waj^ 
to temptation; slowly and gradually, 3'et surel}-; 
for it is a dangerous thing to go agtmist conscience; 
and how can one hope for God's supporting and 



THE SOWER. 71 

strengthening grace, who is daily acting against 
God's voice, the voice within his own heart, and the 
voice iu the word ? 

But are the 3"oung to be always grave? Is 
youth, the season of joy and gladness, of high spir- 
its and bright hopes — is youth to be debarred of 
pleasure*? Not so. This is a question often asked, 
or rather a charge often brought by the world ; but 
it has no foundation in the gospel. On the con- 
trary, true religion has pleasures, and pleasures for 
the young too, such as nothing else can give. It is 
not merel}', as some seem to think, a sad necessity, 
a way of getting ready for death when life shall 
come to a close, a wise precaution against what 
must come. It is not merely this ; it is much more. 
"Godliness is profitable unto all things, having 
promise of the life that now is, and of that which is 
to come." Of the life that now is — the present life, 
the life both of old and young — godliness has prom- 
ise of it; it can make it happy; it does make it 
happy. Even in youth, godliness, or true religion, 
gives pleasure and makes life happy. 

True, it calls off the young from the pleasures 
of sin, shows them the vanity of the world, and bids 
them not seek their happiness in a vain and thought- 
less course of life. But does it give them nothing 
instead ? It tells them of a Saviour, and a Saviour 
for tltem ; speaks to them of the love of God ; bids 
them rejoice. It opens to them in Christ a source 
of inward comfort and happiness, such as will never 
fail them, such as will bear thinking of — real, solid, 
true, and lasting; and, besides, it leaves them in 



72 THE PAEABLES OF OUR LOED. 

full possession of all right aud innocent pleasures 
of this life. Tliej may be cheerful with all the 
cheerfulness of youth. They are not debarred from 
light-hearted merriment. They may enjoy, and 
enjoy as none else can CDJoy them, the works of 
God. Beautiful scenery, plants, birds, music — they 
may enjoy all these, and find God in them all. The 
treasures of knowledge and of science are open to 
them. They may make full use of all the powers 
which God has bestowed on them. And lastly, they 
may do good; they may have the pleasure of giv- 
ing pleasure to others — pleasure, comfort, and help. 
They may have the delight of serving Christ. 
Young as they are, the}^ iii^}' even now live and act 
in such a way as that our Lord's words shall apply 
to them, "Inasmuch as je have done it unto one of 
the least of these my brethren, ye have done it 
unto me." Is all this nothing? Is it true that the 
young Christian, who strives that the word may 
not be choked in him by worldly pleasures, does in 
fact give up pleasure altogether? Has he not 
rather the best of pleasures ? Are any of the 
3^oung so happy as he is ? 

AVe should judge of worldly things by the effect 
they have upon us with regard to the word of God, 
Does such and such a pursuit occupy me too much ? 
Does it deaden or weaken the power of the word in 
my heart ? Do I feel, after indulging in such and 
such a pleasure, that I do not care for the word as 
I did, that it has lost its hold on me, that it seems 
inconsistent and out of place? Do I ever feel so 
full of busiuess or cares that I have no time or 



THE SOWER. 73 

heart for serious things? If so, there is a fault 
somewhere. Either the thing itself is wrong, or I 
am wrong in giving myself to it too much. Let the 
work of self-examination be faithful and strict. Let 
it be deeply considered how precious the word of 
God is, and how sad is the case of those in Avhom it 
brings no fruit to perfection. No fruit ? Then no 
comfort, no peace, no liappiness, no salvation, no 
life eternal. Yet it is the word of life. Alas, that 
it should be choked ! 



THE SEED THAT FELL ON GOOD GKOUND. 

"And other fell on good groiind, and did yield frnit that 
siDrang up and increased ; and brought forth, some thirty, and 
some sixty, and some a hundred." Maek 4 : 8. 

f^'Ei have seen the seed proving unfruit- 
ful in three different ways : some 
'ailing by the wayside and devoured 
by birds, other falling on rocky ground 
and withering for want of soil, and other 
choked by thorns. Now at length Ave 
come to seed that produced fruit, or corn. This 
seed fell on good ground ; not by the wayside, not 
where there was no depth of earth, not among 
thorns, but in good and sufficient soil. There it 
sprang up, and grew, and brought forth fruit. Not 
all equally, however : " some thirty, and some sixty, 
and some a hundred." All bore fruit, but sonie 
bore much frnit. 

PardMen. * A 




74 THE PAEABLES OF OUE LOED. 

It is happy to find that all the seed did not come 
to nothing. It is hajDpy also that the word of God 
is not in every case " of none effect." Our Lord 
thus explains this part of the parable: "And these 
are they which are sbwn on good ground ; such as 
hear the word and receive it, and bring forth fruit, 
some thirtyfold, some sixty, and some a* hundred." 
Or, according to St. Matthew, thus : " But he that 
received seed into the good ground is he that hear- 
eth the word and uuderstandeth it ; which also bear- 
eth- fruit, and bringeth forth some a hundredfold, 
some sixty, some thirty." Or, once more, accord- 
ing to St. Luke, as follows : " But that on the good 
ground are they, which, in an honest and good 
heart, having heard the word, keep it, and bring- 
forth fruit with patience." 

The seed was the same as in the other cases ; 
the difference was in the place in which it fell. So 
the word is the same word ; the difference is in the 
hearers. In each of the other cases there was some- 
thing that hindered the word from working its 
I)roper effect. Here it did so. Why? Because 
here it was received in an honest and good heart, 
and not only received but kept there; heard, but 
not heard only ; heard and attended to, and so 
understood ; received in earnest ; received deeply, 
seriously, and lastingly; not forgotten again, not 
let slip, not suffered to be snatched away, or choked 
by other things. 

But what does "an honest and good heart" 
mean ? Is any heart -such ? Is not the heart of 
man an evil heart? 



THE SO^YEE. 75 

It may meau simply a heart unlike those of the 
hearers mentioned before ; not indeed in itself (/ood, 
and yet not careless, unstable, or worldly, like them, 
but sincere and in earnest, desirous to know the 
truth, and resolved to follow it ; humble, teachable, 
and upright. But probably we are to understand 
more by it than this. In the full sense of the words, 
"an honest and good heart" must meau a heart 
renewed by grace, a heart which the Holy Spirit 
has prepared to receive the seed of the word. No 
mere natural sincerity and earnestness will lead to 
all that follows Jiere — a true receiving of the word, 
an understanding of it, a keeping of it in the heart, 
and a bringing forth of fruit in the life, and that 
with patience or perseverance. This must be the 
work of the Spirit, making a change, preparing the 
heart for the word, and applying it with power. 
Let us pra}' for this preparation of heart. When- 
ever we are about to hear the word, let us ask that 
the Holy Spirit may make us read}^ to receive it. 

The bringing forth fruit hardly M'ants explana- 
tion, and accordingly we find none given by our' 
Lord; the same word, "fruit," is used both in the 
parable and in the explanation of it. Fruit, it is 
clear, means all that effect on the heart and life 
which the word of God is meant to produce ; the 
very same, indeed, as what is elsewhere called " the 
fruit of the Spirit" — "love, joy, peace, long-suffer- 
ing, gentleness, goodness, faith, meekness, tem- 
perance." Gal. 5:22, 23. The fruitful hearer, in 
short, is not a hearer only, but a doer of the word — 
a true believer, a spiritual and practical Chris- 



76 THE PARABLES OF OUE LOED. 

tian, liviDg by the word of God, zealous in good 
works. 

But in the parable we find different degrees of 
fruitfulness : " some thirtyfold, some sixty, and some 
a hundred." Christians differ much in fruitful- 
ness ; and partly, no doubt, because they differ so 
much in advantages and in the means of grace. 
But this can hardly be the meaning here,- for all 
this, seed was sown at once — it Avas one and the 
same preaching of the word. There is a difference 
even among those Avho have enjoyed equal advan- 
tages. The word, though truly received, does not 
produce equal effects in all. Our aim should be to 
produce viuch fruit. Our Lord teaches us this else- 
vdiere : "Every branch that beareth fruit, he pur- 
getli it, that it may bring forth more fruit ;" " He 
that abideth in me, and I in him, the same bring- 
eth forth nmch fruit." And again : " Herein is my 
Father glorified, that ye bear much fruit ; so shall 
ye be my disciples." AYe must not then rest satis- 
fied Avith a low standard of holiness, or be content 
to serve God a little. It is a'happy thing, through 
grace, really to receive the word Avith the heart, and 
to bring forth any fruit to his glory; but let us aim 
high, let. us press forAvard, let our -desire be to be 
among those Avho bring forth fruit " a hundred- 
fold." 

There Avere three classes of unfruitful hearers, 
and only one that Avas fruitful. "We may learn from 
this that, Avith regard to the hearing of the Avord, 
as weir as more generall}^, there are many wrong 
Avays, but only one right Avay. But Ave may also 



THE SOWER. 77 

learn a j'et more solemn lesson, that but few hear 
■with profit compared with the number who hear in 
vain. Those are striking words of our Lord : "En- 
ter ye in at the strait gate ; for wide is the gate, and 
broad is the way, that leadcth to destruction, and 
many there be which go in thereat; because strait 
is- the gate, and narrow is the way, which leadeth 
unto life, and few there be that find it." Many 
unfruitful hearers, and many travellers along the 
broad way ; but few hearers bringing forth fruit, 
and few travellers going by the narrow 'waj. This 
is but the same truth under two different forms. 
A very solemn truth. It should set us on the work 
of self-examination. 

The seed is sown in us continually ; often do we 
hear the word. What kind of hearers are Ave? 
Does any one of these classes represent our case ? 
and if so, which? "What has the hearing of the 
word done for us up to this time ? What fruit ap- 
pears in heart and life? Has it humbled our pride? 
Has it brought us to true repentance ? Has it led 
us in faith to the Lord Jesus Christ ? " Faith Com- 
eth by hearing, and hearing by the word of God." 
Has this faith, this saving faith, come to vs by hear- 
ing the word ? Do the fruits of faith appear and 
abound in our lives? Are we bringing forth fruit 
continually to God's glory — thirtyfold, sistyfold, or 
a hundredfold? Are we desiring to bring forth 
viore fruit? Are we pressing towards the mark? 
Are we growing in grace ? 

The lips of Him Avho spake as ncA"cr man spake 
uttered this parable, and he himself gave the ex- 



78 THE PAEABLES OF OUE LORD. 

jjlauatiou of it. He spoke it for all ages. He spoke 
it for US. For when lie had come to the close he 
said : " He that hath ears to hear, let him hear." 
We who read those words in the inspired book may 
take them as addressed to us by the Lord. They 
call for our attention, they appeal to our con- 
science, they speak to iis personally and individually. 
The Lord Jesus himself speaks to us by them. 
Hear his voice. Hear it all to whom the word is 
preached, hear it all who read these pages, hear it 
all whom the message reaches in any way. Hear 
it as from him, the Lord of life. We are responsi- 
ble for the gift of hearing, as for every other gift. 
He seems here to appeal to this responsibility. 
" He that hath ears to hear," he cries. He to 
Vvhom God has given this power ; he Avho can hear. 
Let none who can hear turn a deaf ear to the Sav- 
iour's words. 



THE TARES OF THE FIELD. 79 



VII r. 

The Tares of the Field. 

"Another i^aruble pnt he forth unto them, saying, The king- 
dom of heaven is likened unto a man which sowed good seed in 
his field ; but while men slept, his enemy came and sowed tares 
among the wheat, and went his way. But when the blade was 
sprung up, and brought forth fruit, then appeared the tares also. 
80 the servants of the householder came and said unto him, Sir, 
didst not thou sow good seed in thy field ? from whence then hath 
it tares? He said imto them, An enemy hath done this. The ser- 
vants said unto him, "Wilt thou then that we go and gather them 
up ? But he said. Nay ; lest while ye gather up the tares, ye root 
up also the wheat with them. Let both grow together until the 
harvest : and in the time of harvest I will saj' to the reapers, Gather 
ye together first the tares, and bind them in bundles to burn them ; 
but gather the wheat into my barn. . . . Then Jesus sent the mul- 
titude awaj', and went into the house : and his disciples came unto 
him, saying. Declare unto us the parable of the tares of the field. 
He answered and said unto them. He that soweth the good seed 
is the Son of man ; the field is the world ; the good seed are the 
children of the kingdom ; but the tares are the children of the 
wicked one : the enemy that sowed them is the de^^l ; the harvest 
is the end of the world ; and the reajiers are the angels. As there- 
fore the tares are gathered and burned in the fire ; so shall it be 
in the end of this world. The Sou of man shall send forth his 
angels, and they shall gather out of his kingdom all things that 
offend, and them which do iniquity ; and shall cast them into a 
furnace of fire : there shall be wailing and gnashing of teeth. 
Then shall the righteous shine forth as the sun in the kingdom of 
their Father. ^Yho hath ears to hear, let him hear." Matt. 
13:24-30, 36-43. 



ITCH is the state of the Avorld still; a 
mixture of good and evil; "the chil- 
dren of the liiugdom " and " the children of 
the wicked one" living together. All that 
is evil in the work of Satan ; all that is good 




80 THE PARABLES OF OUE LORD. 

is of God — every thing that is pure and hoi}', every 
renewed heart, every Christian character. 

The enemy of the householder wished to spoil 
his crop. He could not destroy the good seed, but 
he could mix bad with it; so among the wheat he 
sowed the seed of a certain weed, still common in 
the wheat-fields of the East, and very injurious. It 
is called here " tares," but it is not what we know 
in this country by that name. In its early growth, 
the plant is someAvhat like wheat ; but when the ear 
is formed, the difference is clearly seen. It is said 
that if, through carelessness, the seeds of this plant 
be ground in any considerable quantity with the 
wheat, the meal is very unwholesome. 

The enemy who sowed the tares means the devil, 
who is the enemy of God and of souls. His great 
aim is to hinder God's work of grace and to ruin 
souls. We see this in the fall of Adam ; and we 
may trace it still in numberless ways ; not only 
in what is going on in the world at large, but also 
in the case of smaller bodies of meu> and in the 
case of individuals. Everj'where, in fact, this aim 
of Satan may be observed. Hence come sugges- 
tions of evil in the heart, snares, tem23tations, allure- 
ments to sin. Hence hj'pocrites in the church. 
Hence opposers of the truth. Hence corruptions 
of the gospel. Hence false doctrine taking the 
form of truth. Hence partial and distorted views ; 
exaggerated zeal for one doctrine, to the neglect of 
others. In a thousand different ways the enemy is 
doing his work, sowing tares among the wheat. 

The enemy sowed the tares " while men slept." 



THE TARES OF THE FIELD. 81 

This is generally cohsiderecT to mean in the night ; 
but it is not certain that it does so. For it is still 
the custom in the East to sleep awhile after the 
midday meal; and it is wonderful how nearly mod- 
ern eastern customs are found to agree with those 
of Bible times. The tares may have been soAvn 
during this midday sleep. We can easily imagine 
the sowers, when their work was done, eating their 
meal and taking their rest, and then the enemy 
coming by stealth, and sowing the tares Avhile they 
were asleep. Indeed the words "while men slept" 
might be rendered, " while the men slept," that is, 
the men who had just sown the good seed. 

Whether, however, it was b}^ night or by day 
that the tares Avere sown, it was while men slept. 
Our unwatchfulness is Satan's opportunity. The 
Scripture says : " Eesist the devil, and he will flee 
from you." But in order to resist, we must bo 
aicalce. " Watch and pray, lest ye enter into temp- 
tation ;" but watching is the yery opposite to sleep- > 
ing. "Put on the whole armor of God, that jc, may 
be able to stand against the wiles of the devil ;" 
but in sleep the armor is put off. 

The tares were not discovered till the blade 
brought forth fruit; up to that time the wheat and 
the tares seemed alike. " By their fruits ye shall 
know them." " Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven, 
but he that doetli the will of my Father which is in 
heaven." To hokl the same doctrines, make the 
same profession, and worship in the same church, 
makes a likeness up to a certain point among men 

4* 



82 THE PAEABLES OF OUE LORD. 

who are perhaps quite different iu heart. But when 
a total contrast is seen between profession and prac- 
tice, then the sad conchisiou is forced upon us that 
such a person cannot really be one of " the children 
of the kiugxlom." 

The servants of the householder wished to gather 
up the tares as soon as discovered. But this they 
were not allowed to do, lest they should root up the 
wheat with them. Both must grow together till the 
harvest. Some servants of God would, in like man- 
ner, make a complete separation at once between 
the "children of the kingdom" and all others, and 
would have upon earth a jDerfect church. It cannot 
be. With the best intentions, we make a thousand 
mistakes. God has not given us an infallible judg- 
ment. AVe cannot always tell the false from the 
true. Loud profession and high doctrine and much 
knowledge will sometimes be accepted, while some 
humble believer, unable to give account of his faith, 
.may be rejected. And words of stern and uudis- 
criminating rebuke and exclusion, intended for the 
nominal Christian, may discourage, unsettle, or 
throw back one of weak, though true faith. The 
visible church of Christ on earth is a mixed body, 
and must be so till the great harvest of souls. Not 
till then wdll the eternal separation be made. This 
is God's appointment, and it cannot be altered. 

But the separation is only delayed. The wheat 
and the tares were to grow together till the har- 
vest, but no longer. Then the wheat was to be 
gathered into the barn, the tares to be burned. 
Just so "the children of the kingdom" and "the 



THE TARES OF THE FIELD. 83 

children of tlie ■wicked one," tbongh mixed now, 
Avill be separated for ever at the judgment-day. 
Without confusion or mistake, with infalhble cer- 
tainty, the final and eternal division will be made. 
Not one of the righteous will be left out of " the 
kingdom of their Father;" not one of the wicked 
will be admitted. Farther than the east is from 
the west, by an infinite distance, and by a separa- 
tion that never can end, the righteous and the 
wicked will then be parted. 

" Who hath ears to hear, let him hear." For 
this is a matter that concerns every living soul. 
We shall not be mere lookers on ; we shall all have 
a part in that great division ; we shall all be placed 
on this side or on that. And at this very time, 
while we are living in the world, Avith that great 
day before us, we are all either " the children of 
the kingdom" or "the children of the Avicked one." 
There were but wheat and tares mentioned as grow- 
ing in the field ; there are but these two classes in 
the world. "Children of the Avicked one!" What 
an awful title ! Who does not shrink from taking 
it to himself? "Children of the Avicked one!" 
With such a parentage now, such an inheritance 
hereafter ! Yet if one dare not and cannot hope 
that he is a child of God, what is he but a child 
of the Avicked one? Is this uncharitable? Nay. 
Nothing is uncharitable that is true; and this is the 
truth of God. 

The harA^est of souls is not yet come ; the Son of 
man has not yet sent forth his angels. Do you fear 
that you are not a child of the kingdom ? Oh, draAv 



84 THE PAEABLES OF OUR LOED. 

near to Him who now sits on a throne of grace, and 
beseech him to make you so. Sue for mercy, par- 
don, life. Cast yourself before the cross of Christ. 
Plead his blood that was shed for sinners. Ask for 
his promised Spirit. Pray that for the Redeemer's 
sake you may even now be numbered among the 
children of God, and that hereafter you may shine 
forth as the sun in the kingdom of your Father. 



THE SEED, BLADE, AND EAR. 



85 



IX. 




The Seed, the Blade, and the ^ar. 

'♦ Aud be said, So is the kingdom of God, as if a man should 
cast seed into the ground ; and shoukl sleep, and rise night aud 
day, and the seed should sirring and grow up, he knoweth not 
how. For the earth bringeth forth fruit of herself ; first the blade, 
then the car, after that the full corn in the ear. But when the 
fruit is brought forth, immediately he puttoth in the sickle, be- 
cause the harvest is come." Maek 4 : 26-29, 

/"^HEN the seed lias been sown, man's 
work for the present is over; nature 
must now do her part. The sower, hxte- 
ly so bus}^ now sleeps and rises niglit 
and day, leaving the seed to itself. But 
meanwhile nature works. After a time the seed 
springs up as a plant. First comes the blade, then 
appears the ear, and the ear grows and swells till 
the corn is ripe, and then man puts in the sickle 
and reaps the harvest. 

This is a picture of the work of grace in the 
heart. Some of those parables of our Lord, in 
which he likens the kingdom of God to various 
things, represent in a more general way how the 
gospel spreads in the world ; but this parable seems 
rather to describe its eifect in one particular heart. 
Lot us dwell on it in this sense. 

The seed sown is the word of God, the gospel. 
The sowing may be by preaching, or by private 



'86 THE PAEABLES OF OUE LOED. 

reading, or by any other means by which a person 
is brought to the knowledge of the truth. And in 
this case the word is not received in vain. It 
reaches the heart, and brings forth fruit. 

But the full ripe fruit does not ajDpear at once. 
In some instances, it is true, the growth is much 
quicker and more sudden than in others ; but gen- 
erally, perhaps always more or less, there is a pass- 
ing from one stage of progress to another, as with 
the seed. The parable shows us the usual course 
of the work of grace in the heart. 

It is God's own work. As the sower casts the 
seed into the ground, and then sleeps and rises 
night and day, and the seed springs and grows up, 
he knows not how, so is it with the spiritual seed. 
Take the case of the word being received through 
preaching. The preacher speaks the word to the 
ear, but can do no more. It is God that causes it 
to reach the heart, and live there, and spring up 
and bear fruit. The seed tliat has been sown in 
the ground lives and grows by a secret power which 
Ave call nature, but which is in fact the power of 
God put forth in that particular way; and in like 
manner it is by grace, that is, by the secret work 
of the Holy Spirit in the heart, that the word be- 
comes effectual. Man's part is to speak the word, 
and to pray for a blessing upon it; but the blessing 
is all from God. 

Before the blade ajopears above ground, the 
seed has sprouted beneath the surface. No eye 
saw it then, for it was hidden in the earth; but so 
it was, or no plant would ever have come forth. 



THE SEED, BLADE, AND EAR. 87 

So the first work of grace in the heart is also an 
unseen work. No human eye behokls it. No one 
knows the secret thoughts, the struggles, the doubts, 
the fears, the hopes, of one in whom the spiritual 
life is beginning. No ear but God's hears the 
prayers he puts up, no human eye marks wliat 
takes place within. This unseen work is often for 
a time a painful Avork, while there is conviction of 
sin, but no clear hope in Christ. Yet it is a blessed 
work notwithstanding, for it is life beginning in the 
soul. 

After the seed has lain for a time in the earth, 
while this secret growth went on, a tender green 
blade appears above ground. This is the young 
plant ; and soon thousands of such plants show them- 
selves, and the field that was lately one uniform 
brown is tinged all over with green. Just so, 
though the work of grace in the heart is at first 
beneath the surface, 3-et it cannot long remain un- 
seen. It shows' itself in the life and conduct, in 
changed desires and tastes, in seriousness of mind, 
in Christian tempers and behavior, in gentleness, 
kindness, and love. At first, as befits the young- 
Christian, it comes forth modestly and humbly, in 
much weakness; yet it is there, and it is seen to be 
there. Nothing but grace could have wrought this 
change. This is the work of the Spirit, the growth 
of the living word in the soul. 

As time goes on, the corn-plant grows stronger. 
The stalk comes after the blade, and soon the stalk 
bears an ear upon it, not ripe or full at present, 
but still fruit. In grace the progress is 3'et quicker. 



88 THE PARABLES OF OUR LORD. 

For no soaner is there a true change of heart than 
some fruit begins to appear. The blade and the 
ear in the parable do but represent the continual 
growth of the soul; but in the spiritual life there 
never is a mere fruitless leaf or blade, an empty 
profession. Real fruit is produced at once; in 
heart, and even in a measure, in the outward life 
and conduct. But at first, while the Christian is 
weak and inexperienced, and the inner life is a new 
thing with, him, though there is fruit, yet it is im- 
perfect and unripe. He makes many mistakes, and 
is guilty perhaps of some acts of indiscretion or 
extravagance. Many are his shortcomings and in- 
consistencies, and not seldom does he fall. He is 
young in grace, if not in years : he has yet much 
to learn. And now he learns, not merely by the 
ordinary means of grace, but also by the painful 
experience of his own weakness. But the work 
still goes on within him. The same power that 
caused the seed to live beneath the ground now 
makes the plant to grow. He who began the good 
work carries it on still; and, in the diligent use of 
means, by prayer and watchfulness, through many 
difficulties, temptations, and trials, the Christian 
groAvs in grace. 

The season advances, and the plant lives and 
grows still. The ear, that was at first small and 
green, gradually becomes full and plumj), then 
changes its color, and hardens. Many a day has 
the sun shone upon it, many a shower has refreshed 
it, many a storm perhaps has blown over it. 
Through all this it has been growing stronger, and 



THE SEED, BLADE, AND EAR. 89 

fuller, and riper ; and now at length it is quite ripe, 
" the full corn in the ear." The Christian grows 
too, making progress in the spiritual life, and bring- 
ing forth riper fruit. He also has had experience 
of sun, and rain, and storms; the grace and love of 
God, the work of the Spirit, temptations and trials ; 
and he too has thus become stronger, more deeply 
rooted in Christ, more humble, more loving, more 
zealous, more fruitful in holiness. He is now no 
novice. He has learnt much of the spiritual life, 
and through grace he adorns his profession, He 
is knoAvn by his fruits. As those who now pass by 
the field say, " The corn is ripening," so do they 
who observe such a man's life say of him that he 
is ripening too. And so m truth he is; ripening 
for heaven, and becoming meet for the inheritance 
of the saints in light. 

At length comes the harvest. "When the corn 
is fully ripe, at once the sickle is put in, and the 
field is reaped. God only knows when the Chris- 
tian is ripe for the great change. Some he takes 
early, some he keeps here long, to do his will and 
to live to his glory ; but wc know that in ever}' case 
it is just at the right moment that the sickle is put 
in, just Avhen affliction has done its work, when trial 
and suffering are no longer needed, when the fit 
time has come for the servant of Christ to go to 
his rest. 

Such is the course of the seed of corn in nature ; 
and such is the progress of grace when all goes 
well But is it always so ? We cannot forget that 
other parable of our Lord which describes what 



90 THE PAEABLES OF OUE LOED. 

happens to tlie seed of" the word more variously. 
We cannot forget the hinderances, the difficulties, 
the choking of the plant's growth, the seed failing, 
and some only of it proving really fruitful. Happy 
therefore as the picture now set before us is, the 
picture of a Christian growing, thriving, bearing 
fruit, and at length taken ripe in grace to the heav- 
enly home, yet there are also solemn questions for 
self-examination suggested to us by the parable. 

In what stage of progress 'are tjou spiritually ? 
All is progress here, from first to last. Is it so 
with you ? Is there growth ? Are you getting on ? 
Do you remember the time when first you had 
serious thoughts ? The grace of God worked with- 
in 3'ou then; you chose .Christ for your portion, and 
heartily embraced his salvation ; you came out from 
the world, and ranged j'ourself on the Lord's side. 
There appeared in joxx at that time the green blade 
of an early religious profession — young, fresh, and 
beautiful. Years perhaps have since gone by. 
What has taken place meanwhile ? What appears 
in you now? Is there fruit — more fruit? And is 
the fruit ripening ? 

Or has there been a check to the growth, a 
stopping short, a choking of the plant? Has the 
world gained too great a hold on the heart? Has 
the love of pleasure proved a snare ? 

Or again, without an}- particular hinderance, 
has your first love been lost, and has your heart 
grown cold towards God ? Have your feelings and 
affections become more hard and indifferent? flas 
there been a withering of the spiritual plant, as if 



THE BEED, BLADE, AND EAR. 91 

the -word lifid never got deep into the heart, as if 
there had been httle or no root, and therefore small 
growth, if any ? 

These are solemn subjects for self-inquiry; for 
the harvest is coming on, and soon may the com- 
mand be given, "Put ye in the sickle." It is higli 
time to awake out of sleep. Eest not in knowledge 
or in long acquaintance with the truth. Look well 
into your soul's state; examine your growth, your 
progress, your fruit ; and seek God in Christ afresh, 
more humblj' and more earnestly than ever. If 
there be not growth, can there bo life ? 



92 THE PARABLES OF OUR LORD. 

X. 

yHE Prain of ^ustard-Seed. 

"And he said, ^Vlle^eunto shall we liken the kingdom of God? 
or with what comparison shall we compare it? It is like a grtiin 
of mustard- seed, which, when it is sown in the earth, is less than 
all the seeds that be in the earth : but when it is sown, it groweth 
up, and becometh gi-eater than all herbs, and shooteth out great 
branches ; so that the fowls of the air may lodge under the shadow 
of it." ilAEK 4 : 30-32 ; see also Matt. 13 : 31, 32. 

'N this short j^arable our Lord set forth 

the spread of the gospel through the 

world. Beginning in a small and humble 

way, it would go on increasing till it should 

become great and mighty. 

As was his custom, our Lord chose for 
his illustration or figure something with which his 
hearers were well acquainted, a grain of mustard- 
seed. It is thought to have been not the same as 
our mustard-seed, though even that grows into a 
great plant. It was but a small seed, less than 
any of the seeds commonly sown, such as wheat, 
or barley ; for so we are to understand the words, 
"less than all the seeds that be in the earth;" but 
it grew into a much larger plant than the rest ; so 
large, that it became more like a tree than a mere 
herb or plant, putting forth great branches, and 
giving shelter to birds. Perhaps. such a plant was 
in sight when our Lord spoke the parable. 

The explanation of the parable is not difficult. 




THE GRAIN OF MUSTARD-SEED. 93 

Like the grain of mustard-seed, the gospel in its 
beginning was very small. It was not proclaimed 
with pomp and show, it did not take its rise in one 
of the great cities of the world, and it was not 
preached by learned men. It took its rise in a 
poor and despised country, its first preachers were 
humble and unlearned men, and even our Lord 
himself, great as he was in truth, yet appeared 
without any outward greatness. 

Such was the gospel in its beginning, such it 
was at the very time when this parable was spoken. 
We must carry ourselves back to that time, and 
place ourselves in thought among those who heard 
our Lord speak, in order fully to see its force. 
"The kingdom of God" at that time was seen in 
nothing more than this— a man (for outwardly he 
seemed no more) attended by a few humble follow- 
ers, going about from place to place, teaching them 
and such others as would hsten to him. He did 
indeed so speak as to draw crowds to hear him, 
and he performed many wonderful works ; but those 
who came to hear him were chiefly poor men like 
his own followers, and none knew of his wonderful 
works except the people of that obscure part of the 
world. It seemed very unlikely that from such a 
beginning any thing great and mighty should grow. 
Judging by common rules, no one would have sup- 
posed that the history of what was then being 
done and said, and the very words which were spo- 
ken to those humble hearers, would be written in a 
book which would be read from age to age, in many 
different languages, by millions upon millions ; and 



94 THE PARABLES OF OUR LORD. 

that the rehgion which began so humbly would 
make its way against all opposition and persecu- 
tion, and become the professed religion of the 
greatest nations of the world. 

Yet so it has been. We have but to compare 
the present state of the world, as regards the gos- 
pel, with its state at the time when the parable was 
spoken, and we shall see how wonderfully our 
Lord's words have been fulfilled. The grain of 
mustard-seed has grown up and become great, and 
has put forth great branches. The kingdom of 
God, by which in this parable we are to understand 
the outward and professing church of Christ, has 
sjDread more or less into almost every part of the 
world, and in the most civilized and powerful parts 
has become the prevailing religion. Like the fowls 
of the aif finding shelter under the tree, millions 
have found a resting-place for their minds in the 
profession of a true faith ; and numbers, receiving 
the gospel into their hearts, and living in its faith 
and love, have found true rest to their souls, a ref- 
uge in all trouble, a shelter from every storm. 

It was most unlikely, humanly speaking, that so 
great a result should follov/ so small a beginning. 
Yet so it is. And this is not all. "We have not yet 
reached the end of the spread of the gospel. A 
great part of the world still lies in heathen dark- 
ness, the followers of Mohammed may be counted 
by millions, and the Jews as a nation still reject 
Christ. But we know that the kingdoms of this 
world are to become the kingdoms of our Lord and 
of his Christ, and tliat tlie earth is to be filled with 



THE GHAIN OF MUSTARD-SEED. 95 

. the knowledge of the Lord as the waters cover the 
sea. How or when this is to be, and by what 
means it is to be brought about, we know not ; but 
we humbly receive the word of God, and believe 
that in his own time and way he will surely bring 
it to pass. 

Some of those who listened to this parable Avere 
to be the first preachers of the gospel, the earliest 
instruments for the spread of the kingdom of God. 
It must have been a great encouragement to them 
to bo thus assured of the success of their work. 
Their difficulties and hinderances were many and 
great, and their own strength was small. When 
they looked at the humble beginning of the gospel, 
like a grain of mustard-seed only, the}' might be 
tempted to despond. But the promise conveyed in 
this parable might well encourage them, a-nd proba- 
bly often did so. Long after the words were spo- 
ken — when Ho who spoke them had long been 
gone — in the midst of hardships and persecutions, 
perhaps this parable often came with comfort to 
the minds of the first preachers of the gospel, and 
cheered them with the prospect of the triumph of 
the kingdom of God. 

Even so should it cheer those who are now en- 
gaged in the same work, and all who take an interest 
in the spread of the gospel. The hand of man sows 
the seed in the ground, but it is the hidden power 
of God in nature that makes it become a great 
plant. So, though man is made use of as an instru- 
ment, yet it is by the power and grace of God that 
the gospel spreads in the world. This power and 



9G THE PARABLES OF OUE LORD. 

grace are promised ; we are assured that the gosj^el 
shall spread. We see the growth of a seed into a 
plant, and wonderful as it is, we are not surprised 
at it ; nay, we expect to see it so, because it is ac- 
cording to the course of nature, that is, according 
to God's appointment. But it is also according to 
the declared will and purpose of God that the gos- 
pel shall spread in the world and his kingdom pre- 
vail. Let us believe and look for this as surely. 
Let us receive all the encouragement of this para- 
ble. God causes the seed to grow, and God will 
cause his kingdom to spread. The one is his will 
as much as the other. Let every worker for God 
be cheered in his work by this belief. Let all who 
long for the reign of righteousness rejoice in this 
hope. 

But let us look to it also that this parable be 
fulfilled ia our own hearts, as well as in the world 
at large ; for though the direct meaning of the par- 
able is more wide and general, yet we may rightly 
apply it personally too. In hearing the gospel, we 
have received, as it were, the grain of seed. Let us 
take care that it be not dead and unprofitable in our 
minds. And if somewhat of the true light has been 
given us, and we have experienced through grace 
the first beginning of spiritual life in the soul- 
small and feeble, perhaps, yet real — then let us be 
diligent in seeking that the seed may grow into a 
plant, and that the plant may flourish and increase 
more and more. If we humbly and earnestly use 
the means which God has provided for us, then we 
may in this way too take comfort from the parable. 



THE GRAIN OF MUSTARD-SEED. 97 

God will work iu us by his grace, as lie is wont to 
work in nature. He will give us liis Holy Spirit, 
and cause us to grow. The small beginning will 
increase continually. "\Ve should seek this in prayer, 
always pressing toward the mark, and ever striving 
for a deeper humilit}^ a stronger faith, a warmer 
love, a growth in holiness. 

And let us seek that, in all difficulty and trou- 
ble, and iu all our daily life, we may find the full 
comfort of the gospel, and may lodge continually 
under its shadow. The more the kingdom of God 
is established within us, the more shall we find that 
Christ our Lord is indeed " as a hiding-place from . 
the wind, and a covert from the tempest ; as rivers 
of water in a dry place, as the shadow of a great 
rock in a weary land." We stand in need of such a 
shelter every day — a shelter, a refuge, and a defence. 
Christ will be all this to us ; preserving and defend- 
ing us, comforting us in trouble, helping us in need ; 
and giving us withal such a happy sense of security 
in him, that in him we shall be enabled to enjoy in 
large measure that "peace of God which passeth 
all understanding." 




98 THE PAEABLES OF OUE'LOED. 



XI. 

The Leaven lisi the /VLeal. 

' ' Another parable spake he unto them : The kingdom of heaven 
is like unto leaven, which a woman took, and hid in three meas- 
ures of meal, till the whole was leavened." Matt. 13: 33. 



EAYEN is generally used in Scrip- 
L-e to mean something bad. Thus our 
Lord bade his disciples beware of the 
leaven of the Pharisees and Sadducees, 
meaning their wrong teaching; and St, 
Paul wrote to the Corinthians that they 
should purge out the old leaven, and keep the feast, 
"not with the leaven of malice and wickedness, but 
with the unleavened bread of sincerity and truth." 
Yet leaven does not necessarily mean what is 
bad; but rather any thing, whether bad or good, 
■which is of such a nature as to sj)read itself through 
■^vhat it is mixed with. Thus the evil teaching of 
the Pharisees and Sadducees was likely to spread 
like leaven through the people ; and in like manner 
the sin which the Corinthians allowed in one of 
their number, and which thus became mixed up 
with the ordinances of religion, and with their parta- 
king of the Lord's Supper itself, would, if not check- 
ed, spread through and corrupt the whole church. 
But in this parable the same figure of leaven is 
used in a good sense. It means here the gospel; 
for our Lord said : " The kingdom of heaven is like 
unto leaven." As leaven spreads through the meal 



THE LEAVEN IN THE MEAL. 00 

iuto wliicli it is put, so would the gospel spread 
through the world. Such was the nature of the king- 
dom of heaven, the gospel dispensation upon earth. 

The general lesson therefore of this parable is 
the same as that of the parable of the grain of mus- 
tard-seed, which goes just before it. But our blessed 
Lord never spoke needlessly. If he taught the same 
truth in different ways and by diiferent figures, it 
was that the truth might be set forth in all its vari- 
ous aspects, and thus a fuller and clearer knowledge 
of it might be gained. Each parable, however like it 
may seem to others, carries its own peculiar lesson. 
If it sets forth the same truth, it puts it in a new light. 

" The kingdom of heaven is like unto leaven, 
which a woman took." The gospel is not left to make 
its own way in the world, without the use of means. 
Human instruments arc employed — preachers, 
teachers, writers, workers of various kinds. The 
woman took the leaven, and mixed it with the meal ; 
and in like manner the servants of God take the 
gospel, and strive to spread it through the world. 
Such is God's gracious plan ; such is " the kingdom 
of heaven." It is like, not merely to leaven, but to 
" leaven, which a woman took." 

Perhaps a woman is mentioned rather than a 
man only because this was more a woman's work. 
But it may be that there is a further meaning. In 
the parable of the mustard-seed, a man was the 
worker ; here it is a woman. Perhaps we are meant 
to learn— and certainly it is the case— that in spread- 
ing the gospel there is work for women as well as 
for men. We have only to read St. Paul's epis- 



100 THE PAEABLES OF OUE LOED. 

ties to see how women were made use of in the early 
church; and in our own time women hold a most 
important place in the work of the gospel. It is a 
distinct place from that of the man. This again is 
clearly to be gathered from the writings of St. Paul. 
And on no account must woman overstep the bounds 
which Scripture has set to her work. Man has his 
work, and woman has her work. The fact of the 
two being mentioned in different parables seems to 
draw special attention to this. But every man and 
every woman to whom the gospel has come in its 
power is called to use every means and every op- 
portunity for extending it to others. We are all to 
be sowers of the seed or mixers of the leaven. Not 
one of us should be idle ; not one should be living 
without an influence for good. 

The woman hid the leaven in three measures of 
meal; that is, mixed it with it. There seems no 
reason for giving any meaning to the number three 
beyond this, that the leaven was small in quantity 
compared with the meal. This little quantity of 
leaven was mixed with a much larger quantity of 
meal, and yet the whole three measures were leav- 
ened. So the gospel, beginning in a small and 
hiimble way, has spread already through a great 
part of the world, and is to spread yet farther, 
even till it reaches everywh-ere. What seemed to 
the eye of man very weak, has proved to be of 
mighty power. - So again, one who is trying in any 
way to spread the truth may seem perhaps very weak. 
In ourselves we all are weak, and ought to feel our- 
selves so: "Who is suflB.cient for these things?" 



THE LEAVEN IN THE MEAL. 101 

But some seem even weaker than others. Their 
sphere is narrow ; their abilities humble ; their 
opportunities few; their knowledge, boldness, and 
influence small. And deep humility, and perhaps 
also a desponding spirit, makes them perhaps take 
even too low a view of the means and talents which 
God has given them. But grant these to be as low 
and poor as they esteem them,, yet the gospel which 
they desire to spread is " the power of God unto 
salvation;" and the strength in which they labor 
is not their own, but his. Small are the means 
which they emploj^ little is it that they can do, like 
the morsel of leaven which the woman took and hid 
in the meal; 3-et who can tell how great an effect 
may follow ? A word spoken for Christ, the simple 
reading of a few verses to a sick person, in much 
weakness and fear perhaps, yet in a spirit of prayer 
and faith, how mighty the change which this may 
work ! And if one heart be turned to God, and one 
person be brought under the power of the truth, 
that person himself becomes a fresh instrument for 
spreading it to others, and those others in their 
turn will spread it farther — and all from that little 
beginniug, that one humble instrument. Three 
measures of meal were leavened by one morsel of 
leaven; numbers yet unborn may be brought to 
God and to happiness through the humble efforts 
of some one man or woman. 

There is something very peculiar in the nature of 
leaven; it goes through all that it is mixed with, 
and makes a complete change in the whole mass. 
The gospel is like it in this. Wherever it goes, it 



102 THE PAEABLES OF OUE LORD. 

makes a change; and that not only in those who 
truly receive it, but also in society in general. In 
a Christian country there may be many people 
ignorant of God, sunk in vice, and no better than 
the heathen in character; yet, taken as a whole, 
how different is a Christian land from a heathen 
land ! The influence of the gospel is felt through- 
out the country. It has not changed every heart ; 
far from it; but the general tone and character of 
the j)eople are the better for the gospel. It is so in 
our own country. There is much ungodliness among 
us ; yet how different would our country be without 
the leaven of the gospel!' It was so in the time of 
the apostles, in whatever country the gospel was 
preached. It is so still in those heathen lands to 
which the gospel is carried by missionaries. There 
are many drawbacks and many disappointments in 
missionary work ; but the gospel is not without its 
effect, and thus we are encouraged to hope and pray 
for a greater effect still. 

But this leavening influence is yet more striking 
in the case of those who truly receive the gospel 
into the heart. "If any man b'e in Christ, he is a 
new creature : old things are passed away ; behold, 
all things are become new." "When the kingdom 
of heaven is established in the heart, the whole 
character is changed. For the gospel is not a mere 
set of doctrines or opinions, but a life-giving prin- 
ciple, " the power of God unto salvation." When 
truly received, it gives new thoughts and feelings, 
new hopes and desires, a new ground of trust, a 
new source of happiness, new and all-pervading 



THE LEAVEN IN THE MEAL. 103 

principles of action. Every day, and in all his 
conduct, the Christian is influenced by the gospel ; 
there is a holy consistency in his life. Such is the 
influence of the gospel, when it does its full work 
in the heart ; and such it is in a measure in every 
heart that has received it. But alas for human 
frailty and imperfection! The gospel in itself is 
like leaven, but in its practical effects it is greatly 
hindered by man's infirmity and inconsistency, by 
the sin that still cleaves even to the regenerate 
heart, and by the temptations and difliculties that 
beset us from without. The leaven pervades the 
meal without difiiculty or hinderance by the mere 
force of its nature ; the gospel leaven, on the con- 
trary, meets with much to hinder its effect, even in 
the heart that is under its influence. We must 
watch and pray. We must watch diligently against 
all within us or around us that would liiuder the 
gospel; we must earnestly pray for the grace and 
help of God's Holy Spirit. 

Much of the leavening efiect of the gospel in the 
world depends on the consistent lives of Christians. 
A holy and consistent course may do untold good. 
For the most powerful preaching is that of the life ; 
and when it is seen that the Christian's Avliole char- 
acter and conduct are under the rule of the gospel, 
a feeling of respect at least will be produced for 
religion, and perhaps much more. Let us never 
forget that each of us has an influence on those 
around us ; and let us seek that our influence may 
be all for good, and that thus we may be doing our 
part in extending the kingdom of heaven upon earth. 



104 THE TAEABLES OF OUE LOED. 



XIL 

The Hidden Treasure. 

"Again, the kingdom of heaven is like unto treasure hid in a 
field : the which when a man hath found, he hideth, and for joy 
thereof goetli and selleth all that he hath, and buyeth that field." 
Matt. 13 : 44. 

■T lias often been a practice in troubled 
times to hide treasure in some secret 
place, with the intention of finding it again 
when peace should be restored. Various 
are the hiding-places that have been cho- 
sen : an old wall, the hollow of a tree, a 
hole in the ground. But it has happened not sel- 
dom that some one else has been so fortunate as to 
discover the hiding-place, and to possess himself of 
the treasure, to the bitter disappointment of the 
owner when he went to look for what he had hidden. 
Such a finding is represented in this parable. 
A man finds treasure hidden in a field. He tells his 
secret to no one, but, full of joy, takes instant meas- 
ures to make the prize his own. Carefully hiding- 
it again out of sight, he goes and sells all that he 
has and buys that field. Now no one can dispute 
his right. When once the field is his, he may claim 
all that is in it.^ He has made a sacrifice, it is true, 
to obtain it ; but he has secured the treasure as his 
own. 

Our Lord likens the kingdom of heaveii to this 




THE HIDDEN TREASUEE. 105 

treasure. He represents to us by this parable the 
gospel itself, and the conduct of one who truly 
embraces it. 

The gospel is a treasure indeed — better than 
gold and silver, more precious than rubies, worth 
more than all the world. A man may have all that 
the world can give, yet without the gospel he is 
poor ; and he is rich v/ho has the gospel, though he 
may be in want of almost all besides. 

But the gospel has not always been made known : 
even now it is unknown to a great part of mankind ; 
and where it is known, numbers know it only with 
the understanding, not with the heart. In all these 
cases it is like " treasure hid in a field." The hea- 
then are altogether ignorant of it ; from tliem this 
treasure is quite hidden. The nominal Christian 
knows of its existence, but knows not its precious- 
ness ; and it is no treasure to one who feels no need 
of it, and sees no value in it. 

But when the conscience is awakened, and the 
heart is touched, and a man has been led to feel his 
sinfulness and need, and to see light and life and 
salvation in the gospel, then it is as though he had 
found hid treasure. Many among the heathen, 
hearing the gospel for the first time, have at once 
been brought to see its preciousness, and thus have 
found the treasure. But the change is hardly less, 
when one who has heard the sound of the gospel 
all his life first feels his heart affected by it. The 
treasure was close by him before — in the field with 
him, as it were ; but it was an unknown treasure. It 
may be that the man in the parable had passed by 



106 THE PAEABLES OF OUR LORD. 

the spot where the treasure was a hundred times, 
had trodden it down with his feet, or driven his 
plough over it ; but he never supected what hiy so 
near, till the day when perhaps the ploughshare, 
in turning up the soil, disclosed what Avas beneath. 
So one may have heard the gospel year after year, 
and yet never have found out its preciousness, till 
some sermon or some word was brought home to 
his heart by the Holy Spirit. 

When once the heart is thus awakened, then 
there is a change indeed. Other things lose much 
of their value ; the soul is felt to be of the deepest 
importance, and the good news of salvation through 
Christ is prized above all. To gain a share in this 
great salvation, to be forgiven, reconciled, and 
saved, this is now felt to be the great concern ; and 
all else seems of comparatively trifling moment. 
The man in the parable went and sold all that he 
had, and bought the field where the treasure was. 
The apostle Paul declared that he had willingly 
suffered the loss of all things that he might win 
Christ. Our Saviour taught us that there is but 
one thing needful. Even so must we embrace the 
gospel. We must seek salvation as the one thing 
needful; we must be willing to part with all for 
Christ's sake ; we must count all but loss for him. 
No bospm sin must be spared, no vain attempt must 
be made to serve two masters; all that stands in 
the way of eur souls must be freely parted with. 
Paul never repented the sacrifice he had made, 
"Yea, doubtless," he said, "and I count all things 
but loss, for the excellency of the knowledge of 



THE HIDDEN TEEASURE. 107 

Christ Jesus my Lord." So highly should we prize 
this treasure, so joyful should we be to find it, that 
all else will seem to us as dross in comparison. 

No earthly treasure isan fully represent the pve- 
ciousness of the gospel. The man in the parable 
was glad to part with all that he had in order to 
possess himself of that field ; and he did wisely, 
for the hidden treasure was of far greater value 
than the price paid to obtain it. Yet it was but 
earthly treasure after all ; the same in kind as what 
he parted with for it, though larger in amount. 
But a little while, and all treasure of this kind, 
whether larger or smaller, whether inherited or 
earned, or found (as they say) b}^ some lucky chance, 
must be left for ever. Not so the treasure of the 
gospel, the true riches. This is a treasure which 
no moth or rust can corrupt, which no thief can 
steal, and which even death itself cannot take away. 
On the contrary, death, which jiarts us from gold 
and silver and lands and houses, will but put us in 
fuller possession of these gospel riches, this heav- 
enly treasure. " To me to live is Christ, and to die 
is (jainy He who said this had already found "the 
unsearchable riches of Christ," but he looked for- 
ward to a more perfect enjoyment of them after 
death. 

There are also some other points of difference 
between the parable and what it is meant to repre- 
sent. 

The man in the parable hougld the field; but 
there is no buying the spiritual treasure. We must 
indeed part with all that comes between us and sal- 



108 THE PARABLES OF OUli LORD. 

vation ; but not in the way of a price paid. " The 
fjift of God is eternal life, througli Jesus Christ our 
Lord." This is "without money, and witliout 
price." 

Again, tliis treasure is enough to supply the 
wants of all. In the parable, but one could have 
it; in the gospel it is offered to all. "Ho, every 
one tliat thirstcth, come ye to tlie waters, and he 
that hatli no money." " Come unto me, all ye that 
labor and are heavy laden, and I will give you rest." 

He therefore wlio finds it needs not to hide it, 
lest another should discover it and rob him of it. 
On the contrary, the newly-awakened man desires 
to make all sharers in the blessing he jjas found. 
"Come hither, and I will tell you what he hath 
done for my soul." " The Spirit and the bride say. 
Come ; and let him that hoareth say. Come !" One 
sign of a man's having found the treasure himself 
is, that he desires to lead others to find it too. Ho 
who has found Christ loves Christ ; and he wlio 
loves Christ, loves all for Clirist's sake, and longs 
that all shoidd know and love him. 



THE TEAEL OF GEEAT TEICE. 109 



XIII. 



The Pearl of pREAX Price. 

■'Again, the kiugdoiu of heaven is like imto a, merchantman, 
seeking goodly pearls : Mho, when he had found one pearl of 
great price, went and sold all that he had, and bonght it." Matt. 
13:45,46. 



HIS chapter is full of parables, all meant 
to teacli us the nature of " the kingdom 




of heaven.'' Therefore, all the parables, 
from the twenty-fourth verse, begin with 
almost the same words as this one, " The 
kingdom of heaven is like." This "king- 
dom of heaven" does not mean heaven above, but 
heaven below. It means God's government on 
earth under the gospel, the gospel system, what is 
taking place now under the gospel, and will take 
place hereafter. Each parable teaches some par- 
ticular lesson about "the kingdom of heaven," and 
throws light on some one point. This parable 
teaches the great prcciousncss of salvation in Christ, 
and that it is worth every sacrifice. 

It is a very plain parable, one that all can un- 
derstand without difficidty. The more so, as the 
very thing here represented might take place now; 
for pearls are still precious, and are still bought 
and sold in this way. They are substances found 
in certain shells at the bottom of the sea in some 
parts of the M'orld, and made use of as jewels. The 



110 THE PARABLES OF OUE LORD. 

chief pearl-fishery is near the coast of CeyloD, one 
of the very spots where pearls were sought for in 
ancient times. The pearls are brought up from the 
deep by divers, and differ much in size and value. 
The very finest are worth a large sum of money; 
but these are rare. There are still merchants whose 
business it is to deal in pearls, either employing 
the divers themselves, or buying of those who do 
so. These customs are probably little changed 
since the very time when our Lord spoke. 

The parable represents a merchant meeting with 
one pearl of extraordinary value. He had proba- 
bly never seen or heard of so rich a one before. 
Could he but get possession of it, his fortune was 
made. So, without hesitation, he goes and sells 
all that he has, all his other pearls, all his stock in 
trade, all his property of every kind, and buys it. 
Thus he gave up all that he had for it, and thought 
himself happy to gain it even then. 

What does the pearl mean? Evidently salva- 
tion. For this is the prize of the gospel, the great 
blessing of " the kingdom of heaven," the fruit of 
the coming and sacrifice of Christ. Indeed, Christ 
himself may be said to be the pearl, in the sense 
in which the apostle Paul says, "But what things 
were gain to me, those I counted loss for Christ, . , . 
that I may win Christ." It makes little difference 
whether we consider the pearl to be the Saviour 
himself, or the salvation which he wrought out ; for 
to have a part in Christ is to be saved by him ; 
and this is the " pearl of great price." 

The merchantman we may take to mean any 



THE PEARL OF GREAT PRICE. Ill 

person seeking happiness or good for himself. As 
the merchantman used to go hither and thither, 
inquiring, seeking, and bargaining, so do people in 
general seek good for themselves in various ways. 
Disappointed in one source, they turn to another. 
Their object is still the same. 

Or perhaps avo may take him to mean an awa- 
kened soul seeking peace. Such a man is not a 
mere seeker after happiness generally. He has 
been roused to a sense of religion, his conscience 
has been touched, he has been led to feel his need. 
But he has not yet found peace. He is seeking, 
inquiring, using means. 

In whichever sense" we take the merchantman, 
it is clear what is meant by his finding the pearl. 
This represents a man bccomiDg acquainted with 
salvation by Christ. He may have known the doc- 
trine before, but it never before arrested his atten- 
tion and engaged his heart. Perhaps it is now more 
clearly and forcibly set forth to him, or God's prov- 
idential dealiric;s have brought him to more serious- 
ness of mind. At all events, the truth now strikes 
him, and touches his heart. Here the awakened 
conscience sees just what it wants; here the seeker 
after happiness finds what he sought. Convinced, 
impressed, and deeply in earnest, the man parts 
with all to win Christ. The world is given up, the 
bosom sin is forsaken, all that stands in the way of 
his soul is freely sacrificed, self-righteousness is 
cast away, formal religious observances are trusted 
in no more. Like Paul, " to win Christ and be 
found in him," is now all his desire. 



112 THE PARABLES OF OUR LORD. 

As in the parable of *' The Hidden Treasure," so 
here, there is a difference to be noticed between 
the parable and its interpretation. The merchant 
hougM the pearl, but we cannot buy salvation. It 
is a free gift for Christ's sake. The terms are, 
" Without money and without price." Yet we must 
be ready to give up all to gain it. The merchant- 
man parted with all that he had, and paid the value 
of it as the price of the pearl. We too must will- 
ingly part with all that stands in the way of our 
salvation, though the price has already been paid, 
and we can add nothing to it. 

Paul, we have seen, did this, and gloried in the 
choice he had made. But we read of one who, 
though he knew of the pearl, and in some degree 
felt its value, yet could not make up his mind to 
give up all for it, "Go and sell what thou hast," 
said our Lord to the rich young man, " and give to 
the poor, and thou shalt have treasure in heaven : 
and come and follow me. But when the j^oung 
man heard that sajdng, he went away sorrowful: 
for he had great possessions." Alas! hearing of 
the "Pearl of great price" is not enough to make a 
man choose it, and seek it, and give up all to gain 
it. Numbers hear of it, yet see no value in it. 
Numbers who do see something desirable in it, yei 
love the world better. In a Christian land almost 
all hear of the pearl, but how man}'' are seeking it 
in truth ? 

This merchantman is our example, and that in 
two points : he set the pearl at its right value, and 
be sought it without delay. 



THE PEAllL OF GREAT PRICE. 113 

Our pearl is more precious than his ; it is worth 
more thau all besides. Let us value it accordiugly. 
Let us remember those solemn words, " What shall 
it profit a man, if he shall gain the whole world, 
and lose his own soul?" Let us be like the mer- 
chantman, and like the apostle Paul, not like the 
rich young man. Ho went away sorrowful. Ah ! 
well he might. 

The merchantman, having made up his mind as 
to the value of the pearl, lost no time in making it 
his own. It was not safe to hesitate. While he 
delayed, another might get it before him. He 
"went and sold all that he had, and bought it." 
Time is precious with us too. It is not safe to 
delay. The pearl may be ours now; but if we now 
neglect to secure it, it will one day be out of our 
reach. None can tell how much longer the gospel 
invitation may be made to him ; but this is certain, 
that he who is hearing it continually, and yet put- 
ting off accepting it, is in awful danger. He is 
trilling with God, and provoking him to cut short 
his opportunity. The only time for securing the 
pearl is now; the only time in which God makes 
the offer, the only time that we are sure of having. 
Delay ma}^ cost us the loss of the pearl, a loss 
never to be repaired. " Behold, now is the accept- 
ed time; behold, now is the day of salvation." 



114 THE PAKABLES OF OUE LOKD. 



XIV. 

fHE Gospel Net. 

"Again, the kingdom of heaven is like unto a net that was cast^ 
into the sea, and gathered of every kind ; which, when it was full, 
they drew to shore, and sat down, and gathered the good into 
vessels, but cast the bad away. So shall it be at the end of the 
world : the angels shall come forth, and sever the wicked from 
among the just, and shall cast them into the furnace of fire : there 
shall be wailing and gnashing of teeth." Matt. 13 : 47-50. 

EVEEAL of our Lord's disciples were 
fisliermeu; mucli of liis ministiy was 
passed by tJie sea of Galilee; we find liim 
on various occasions making use of a fish- 
ing-boat for crossing tliat inland sea or 
lake, and once at least he preached from 
one. Such a scene as that described in this para- 
ble might be seen there any day, and may be still. 
For fishermen still ply their business on those 
waters; their boats still cross from side to side; 
their nets are still let down for a draught, and at 
other times may be seen spread on the rocks. 

A net must of necessity gather "of every kind," 
the bad as well as the good, the worthless as well 
as the useful. The separation takes place after- 
wards. Then the bad are cast away and the good 
are kept. This is done now, wherever net-fishing 
is practised, just as it was done of old. There are 
few crafts which have changed less than that of the 
fisherman. 




THE GOSPEL NET. 115 

This parable, therefore, in its story part, is a 
very plain one, and as plain to us as it was to those' 
■\vho first heard it.* 

Our Lord has made the spiritual meaning equal- 
ly clear. He himself explained it. 

First, he gives us to understand that the para- 
ble is meant to represent " the kingdom of heaven," 
that is, the visible church of Christ, or God's gov- 
ernment on earth under the gospel. In other 
words, what fishermen do in gathering all kinds of 
fish into their net, and then separating the bad 
from the good, is like what almighty God is doing 
now, and will do hereafter, with regard to men. 

The visible church embraces people of every 
kind. As the net gathers of every kind, so does 
the gospel. True believers and mere professors, 
sj)iritual Christians and heartless formalists, the 
careless and thoughtless, the undecided, the hypo- 
crite, the deceiver of others and of himself, all these 
may be found within the visible church, the gen- 
eral body of those who call themselves Christians. 

How great a difference there may be even among 
the members of one congregation! They sit side 
by side, they unite in the same prayer, they hear 
the same preaching, yet how vast a difference there 
may be among them in the sight of God ! He sees 
the hearts of all, and it is by the heart that he 
judges. Man himself would separate between the 
grossly wicked and the pious; between the thief, 
the swearer, the drunkard, the Sabbath-breaker on 
the one hand, and the man of consistent godly life 
on the other. But God sees farther than man ; 



116 THE PAEABLES OF OUK LOKD. 

and mucli that is respectable in the eyes of men is 
not approved by him. " Without faith it is impos- 
sible to please God." Only he who is of a penitent 
and contrite heart, and rests his hope on his Sav- 
iour, and seeks to serve and glorify him, is accepted 
and ajjproved by God. 

But this mixture is only for a time. When the 
•net was full, it was drawn to shore, and the separa- 
tion was made. When the gospel net shall be full — 
that is, when God shall see fit to put an end to the 
present state of things — then likewise a separation 
will be made. The fishermen would not suffer the 
bad fish to be among the good. None but good 
should be put into the vessels. The rest must be 
thrown away as useless, and worse than useless. 
In like manner, when the great day shall come, 
God, by his angels, will "sever the wicked from 
among the jusfc." They must stay where they are 
no longer. The hj'pocrite, the formalist, the care- 
less, the profane, the undecided, may no longer be 
with the true servants of God. They must now be 
parted, parted for ever. The righteous will go to 
their place, the place which was purchased for them 
by their Redeemer's blood, and which he himself 
went before to prepare for them ; and the wicked 
must go to theirs. They cannot escape now, for 
they despised the day of grace, and the day of grace 
is past. They cannot escape now; they can never 
escape. They must be cast "into the furnace of 
fire : there shall be wailing and gnashing of teeth." 

"But this is for the tviclccd," some may say. 
" Must all who are not classed amono; tlie righteous 



THE GOSPEL NET. 117 

bo placed with the wicked?" Even so. There is 
no phace between the abode of the righteous and 
that of the wicked ; in the sight of God there is no 
cliaracler between these two. All the fish gathered 
into the net were either good or bad ; all were 
either put into vessels, or thrown away. There was 
no middle sort, not good enough to be kept, yet not 
bad enough to be thrown away. So every soul will 
be placed either among the righteous or among the 
wicked. The angels will leave none but the just 
among the just. There will be no confusion or mis- 
\ take in that division. Every one whose name is not 
written in the book of life will be cast into the lake 
of fire. There is no middle class, no middle place. 
How solemnly does this parable speak to all! 
How it should lead us to deep searchings of heart ! 
For we are all concerned here. We are all now 
gathered into the gospel net, and we shall all have 
a part in that separation ; none will be mere look- 
ers-on. Where shall we be placed then ? Shall we 
be numbered among the just? Are we so noiu? 
Does the all-seeing Eye behold us this very daj^ as 
' true children of God, real believers. Christians in 
heart as well as in name ? Oh, if not, let this par- 
able be as a quickening and awakening voice from 
God himself. Let there be no self-deception^ no 
stifling of conscience, no vain and unscriptural hope 
that things may not, after all, be as they are repre- 
sented. They icill be. Nothing can alter the word 
of God. The only wisdom, the only safety, is noiv 
to seek Jesus with all the heart, and thus to make 
sure of being found in him at last. 



118 THE PARABLES OF OUR LORD*. 



XV. 

The New Cloth, and the- New Wine. 

"Then came to him the disciples of John, sajiug, Why do we 
and the Pharisees fast oft, but thy disciples fast not ? And Jesus 
said unto them. Can the children of the bride-chamber mourn, as 
long as the bridegroom is with them? but the days will come, 
when the bridegroom shall be taken from them,*and then shall 
they fast. No man putteth a piece of new cloth unto an old gar- 
ment, for that which is jiut in to till it up taketh from the gar- 
ment, and the rent is made worse. Neither do men put new wine 
into old bottles : else the bottles break, and the wine runneth out, 
and the bottles perish : biTt they put new ■ndne into new bottles, 
and both ai'e preserved." Matt. 9 : 14-17 ; see also Mark 2, and 
Ltjke 5. 



HIS double parable was spoken by our 

Lord in answer to a question, and must 

therefore be considered in connection witli 




" The disciples of John and of the Phar- 
isees," St. Mark tells us, " used to fast." 
The Pharisees were alwaj's trj-ing to entrap our 
Lord with questions, and it was they probably who 
set on the disciples of John the Baptist to come 
and ask our Lord why his disciples did not fast too. 
As for John's disciples, they most likely asked the 
question in all sincerity, surprised at seeing the dis- 
ciples of Christ neglect what they considered a reli- 
gious duty, and really desiring to know the reason. 
Our Lord told them the reason. It was two- 
fold. First, it was not a right time for his disci' 



NEW CLOTH AND NEW WINE. 119 

pies to fast, because he was still Avilli tliem. Fast- 
ing is suited to a time of sadness and Immiliatiou, 
not to a season of joy. He called himself " the 
bridegroom," and his disciples "the children of the 
bride-chamber," that is, the bridegroom's friends 
and companions. While the bridegroom was with 
them, they could not fast, for it was a time of joy; 
but soon he Avas to be taken away from them, and 
then they might properly fast, for that would be to 
them a time of sadness and loneliness and need. 

The other reason Avas that our Lord's disciples 
were at present but young in the faith, and there- 
fore weak. They could not yet bear all that they 
would be able to bear when more established. Our 
Lord, therefore, would deal gently with them, and 
not lay on them too heavy a burden. True,' they 
were to take up the cross and follow him ; yet, in 
his mercy and compassion, he would bring them to 
it by d'egrees. When they should have gained more 
experience, and when they should have received the 
strengthening grace of the Holy Spirit, then they 
should fast, then they should learn more completely 
to subdue the flesh, and to practise the duties of 
self-denial for his sake. 

It is this last reason that our Lord explains more 
fully by means of the parable. 

The new cloth would not match the old, either 
in look or in strength. The two would not wear 
evenly; the shrinking of the new stuflf would be 
likely to tear the old, and so the rent would be 
made worse rather than better. The new cloth 
would be too new and strong for the old garment. 



120 THE PAEABLES OF OUE LOED. 

lu like manner it would not be wise to put new 
wine into old bottles. Bottles were then made, not 
of glass, but of skins of leather ; and the leather in 
time grew weak, and could not bear the motion and 
fermentation of new wine, though it might be still 
strong enough to hold old wine safely. New wine 
must therefore be put into new and strong bottles. 

The meaning of both parts of the parable is the 
same. As new cloth was ill-suited to an old gar- 
ment, and new wine must not be put into old bot- 
tles, so the disciples, in their weakness, must not 
have laid upon them at present an unsuitable bur- 
den. They were but, beginners as yet, " babes in 
Christ," and must be dealt with accordinglj^ Just 
as the garment would be torn worse, and the bot- 
tles would be burst and the wine spilled, unless cau- 
tion and judgment were shown, so these new and 
inexperienced disciples would be likely to receive 
injury, to be discouraged, perhaps even to be*turned 
back altogether, if hastily or harshly treated. Such 
was not our Lord's way of dealing with any. " He 
shall feed his flock like a shepherd : he shall gather 
the lambs with his arm, and carry them in his bo- 
som, and shall gently lead those that are with 
young." " A bruised reed shall he not break, and 
the smoking flax shall he not quench.*' "I have 
yet many things to say unto you, but ye cannot 
bear them now." " And with many such parables 
spake he the word unto them, as they were able to 
hear it." Thus gently and tenderly was it foretold 
that our Lord would deal, and thus did he in truth 
deal with his disciples and with all who came to 



NEW CLOTH AND NEW WINE. 121 

learu of liim; not putting a needless difficulty in 
the way of am', lest they should be discouraged 
and turn back; feeding them at first with milk, and 
not with strong meat, as they were able to bear it. 
In St. Luke's account we find these words added, 
as spoken by our Lord : " No man also having 
drunk old wine straightway desiueth new, for he 
eaitli the. old is better." 

The ministers of religion, and likewise parents 
and all who have to do with the training of the 
j'oung, would do well to follow our Lord's teaching 
and example here. AVe must deal gently with be- 
ginners. We must remember that children are but 
children. Our zeal must be tempered with wisdom, 
and softened by gentleness. Especially in out^vard 
observances, such .as fasting, and indeed in all the 
severer duties of religion, much tenderness must 
be used in dealing with those who are "babes in 
Christ." Our Lord pronounced a strong condem- 
nation upon those who should " offend one of these 
little ones." He meant those who should do so 
wilfully ; let us take care lest, though without mean- 
ing it, yet through want of gentleness and consid- 
eration, we put a stumbling-block in the way of a 
3'oung disciple. 

"With regard also to the general question of 
fasting, we see in this teaching of our Lord the free 
and merciful spirit of the gospel. The disciples of 
the Pharisees, and John's discii^les too, used to fast 
often, but our Lord's disciples did not fast at that 
time. Yet we know that the Pharisees, as a body, 
were greatly in fault; they Avere strict in the out- 



122 THE PAEABLES OF OUR LORD. 

"ward parts of religion, but neglected the religion of 
the heart and life. We know less about the disci- 
ples of John, but it is plain that, while their master 
himself believed in Jesus and tried to point others 
to him as the Messiah, these men were still disci- 
ples of John only, and had never gone on to believe 
in Him of whom John testified. There was some- 
thing faulty therefore in ^/^e/r- religion too ; and it is 
jDrobable that they, like the Pharisees, had too much 
of the form and too little of the spirit, and were in 
some measure in bondage to outward observances. 
But the religion of Christ is no bondage, and his 
service is no hard service. True, every thought 
must be brought into captivity to the obedience of 
Christ, and the flesh must be subdued, and the body 
must be brought under, jet all in the spirit of the 
liberty of the gospel. The disciples of John would 
doubtless have thought it grievous sin to omit one 
stated time for fasting; the disciples of Jesus, on 
the other hand, had no such stated times appointed 
for them. Their Master taught them much of the 
spiritual part of religion : he taught them to pra}', 
to be humble and holy, to have faith, to love one 
another, to be bold in owning him, and to delight 
in serving him ; but he did not teach them much 
about outward observances. Not that he treated 
them as of no importance, but he would have his 
disciples consider them in their proper place ; doing 
them, but n'ot leaving the others undone. And as 
for fasting, they were not to do that while they had 
the joy of his presence; for it is not a hard duty, to 
be performed at all times and under all circum- 



NEW CLOTH AND NEW WINE. 123 

stances. There is a time for all things ; and more 
than that, there ought to be an aim and object in all 
religious observances. They should not be blindly 
kept, as if the observances themselves Avere all ; that 
would be against the whole spirit of the gospel. 

Yet it must not be forgotten that our Lord said, 
" But the days will come when the bridegroom shall 
be taken away from them, and then shall they fast 
in those days." The bridegroom, Christ our Lord, 
is absent from us now in bodily presence, though 
with us by the Spirit ; these words therefore apply 
to us. Indeed, even while he was with the disci- 
ples, there were special occasions on which fasting- 
was right, as when our Lord said of the evil spirit 
whom they could not cast out, "This kind goeth not 
out but by prayer and fasting." Fasting is now 
therefore a scriptural observance. But it must be 
done in a scriptural spirit ; and on that point we 
are not without our Lord's instruction : " Thou, when 
thou fastest, anoint thy head, and Avash thy face ; 
that thou appear not unto men to fast, but unto th}- 
Father Avhicli is in secret ; and thy Father, Avhich 
seeth in secret, shall reward thee openly." 

There were some among the Jews who fasted 
from an ostentatious motive, that they might Avin a 
high character for holiness among men. Such fast- 
ing must be an abomination to God, Avhether among 
JeAvs or Christians. But the words of our Lord seem 
to point to something farther still. True fasting is 
a thing of the heart. There may rightly be such 
moderation and abstinence in the use of food as 
will help devotion, by preserving the mind clear, 



124 THE PARABLES OF OUR LORD. 

and biiugiDg the flesh more into subjection to the 
spirit ; but there should also be an inward fasting, 
a humbling of the heart before God, a mortification 
of pride and self, a restraint upon the inclinations. 
Thus, in the inward thoughts as well as in the out- 
ward act, we should deny ourselves; and in this 
way we shall be held in the sight of God to fast, 
even though no change in our habits be seen by 
men. That fasting has been abused both of old 
and also in modern times, through formality and 
superstition, is no reason against a right fasting. 
Our Lord himself said, " And then shall they fast 
in those days;" and taught both Avhat to avoid in 
fasting, and how to fast aright ; and we know from 
Scripture that, when their Lord had been taken 
from them, the apostles and early Christians did 
fast as well as pray. 



TRUE DEFILEMENT. 125 

XVI. 

True Defilement. 

"And he called the multitude, and said unto them. Hear, and 
understand : not that Mhich goeth into the mouth defileth a man; 
but that which cometh out of the mouth, this defileth a man. . . . 
Then answered Peter and said unto him, Declare unto ns this par- 
able. And Jesus said, Are ye also yet without understanding? 
Do not ye yet understand, that whatsoever entereth in at the 
mouth goeth into the belly, and is cast out into the draught? 
But those things which proceed out of the mouth come forth from 
the heart ; and they defile the man. For out of the heart proceed 
evil thoughts, murders, adulteries, fornications, thefts, false wit- 
ness, blasphemies : these are the things which defile a man : but 
to eat with unwashen hands defileth not a man." Matt. 15:10, 
11 ; 15-20 ; see also Mark 7. 

EVEPiAL of our Lord's parables were 
spoken against the scribes and Phari- 




sees, to expose their errors and correct their 
false teaching. This is one of them. 

The Jewish teachers, among many other 
such outward points, w^ere very particular 
about the washing of hands before food. This was 
one of those "commandments of men" which they 
had added to the law of God. They made it a mat- 
ter, not of cleanliness merely, but of religion; and 
so strict were they about it, that they thought it as 
wrong to 'eat with unwashed hands as to commit 
some great moral crime. 

They were much displeased therefore when they 
saw the disciples eat without first washing their 



12G THE PARABLES OE OUR LORE). 

hands, find came to our Lord "with this complaint : 
" Wliy do thy disciples transgress the tradition of 
the elders? for they wash not their hands when 
they eat bread." 

Our Lord first answered them by showing how 
they themselves, on the other hand, put the tradi- 
tion of the elders before the commandments of God , 
and then, turning from them, addressed himself to 
the multitude. The common people were accus- 
tomed to hold the teaching of the scribes in much 
respect, and au}" objection made by them would 
have great weight in their eyes ; it was necessary 
therefore that the multitude should hear our Lord's 
reply as well as the scribes. So " he called the 
multitude, and said unto them. Hear and under- 
stand : not that which goeth into the mouth defileth 
the man ; but that which cometh out of the mouth, 
this defileth a man." 

The words were plain, yet it is probable that the 
multitude did not understand their meaning, for the 
disciples certainly did not. Peter afterwards asked 
for an explanation of what our Lord had said, speak- 
ing of it as a parable — " Declare unto us this para- 
ble;" and a parable it was, though of the simplest 
kind — so simple that the disciples ought to have 
understood it at once. "Are ye also yet without 
understanding?" said our Lord to Peter and the 
rest; and there is reproof in the question. How- 
ever, having thus reproved them for their'slowness, 
he graciously went on to explain to them fully what 
he had said. 

That which goeth in at the mouth, he taught 



Til HE DEFILEMENT. 127 

them, does not defile a man, but that which conieth 
out of it. The heart is the source and spring of 
Avhat we saj. "Out of the abundance of the heart 
the mouth speaketh. A good man out of the good 
treasure of the heart bringeth forth good things ; 
and an evil man out of the evil treasure bringeth 
forth evil things." Evil thoughts have their birth 
in the heart, though they are spoken forth b}' the 
mouth. False witness, for instance, and blasphe- 
mies, are first thought in the heart, and then uttered 
by the mouth. And such things as murders, adul- 
teries, fornications, and thefts, which have their 
beginning in the secret thoughts, are talked of b}- 
the mouth, and arc often planned and carried out 
by means of the words that pass between one per- 
son and another. " These are the things," said our 
Lord, "which defile a man : but to eat with unwash- 
en hands defileth not a man." There is no sin in the 
•latter; and whatever defilement there may be, it is 
but an outward defilement, and is quickly got rid 
of ; but there is a real defilement in sin ; and evil 
thoughts, coming forth as they do in evil words and 
evil deeds, are sin : " These are the things which 
defile a man." There is a vast difference therefore; 
and the Jewish teachers were quite wrong in put- 
ting sudi a thing as eating with unwashen hands 
on the same footing with sins of the heart and life 
and tongue. 

The chief lesson we are to learn from this para- 
ble is, that religion does not consist in small out- 
ward observances, and that what we are to guard 
against above all is sin. There is danger of paying 



128 THE PAKABLES OF OUR LORD. 

bo niucli attention to the outward forms and lesser 
parts of religion as to have the mind drawn away 
from its inward and spiritual part. And this is no 
trifling danger; for an over-scrupulous observance 
of forms is apt to satisfy the mind, and to lull the 
conscience to sleep, thus blunting the sense of spir- 
itual need and of moral obligation, and giving a 
false security. We see this effect very plainly in 
the case of the Pharisees and the Jewish teachers. 
They paid tithes of mint and anise and cummin, 
but omitted the weightier matters of the law, judg- 
ment, mercy, and faith. " These," said our Lord, 
" ought ye to have done, and not to leave the other 
undone." On the same principle, they thought it 
exceedingly » wrong to eat bread with unwashen 
hands, but at the same time made comparatively 
light of real sins. We see their fault; let us guard 
against any approach to it in ourselves. 

The seat of evil is the heart ; and in the heart, 
also, when renewed by grace and sanctified b}^ the 
Spirit, is the source and spring of good. Let us, 
to use plain words, begin at the light end. Let us 
fellow our Lord's own rule ; not seeking merely 
to make clean the outside of the cup and of the 
platter, but cleansing first that which is within, that 
the outside may be clean also. If the Ireart be 
diligently kept, the outward conduct will certainly 
show the effect; and if the main points in religion 
be earnestly attended to, then the lesser matters 
will not be neglected. Liward and spiritual reli- 
gion will show forth itself in all things, both small 
and great; and a true and living faith in Christ, 



TRUE DEFILEMENT. 129 

and a heart renewed bj grace, will produce a watch- 
ful walk, and a scrupulous attention to every part 
of Christian duty. 

We cannot have too deep a sense of the defiling 
nature of sin. The world may think lightly of 
some sins, but in God's sight all sin is hateful ; and 
some of those sins which are most lightly thought 
of by men are among those which are most severely 
condemned in the Avord of God. Sin indulged de- 
files the heart, the lips, the life. Nothing but the 
blood of Jesus can cleanse us from the guilt of past 
sins, and nothing but the Holy Spirit of God can 
keep us from the defilement of sin for the time to 
come. Well may Ave pray with the psalmist, "Hide 
thy face from my sins, and blot out all»mine iniqui- 
ties. Create in me a clean heart, O God ; and 
renew a right spirit Avithin me." 



G* 




130 THE PARABLES OF OUK LORD. 

XVII. 

"Jhb Blind leading the Blind. 

" Let them alone : tliey be blind leaders of the blind. And if 
the blind lead the blind, both shall full into the ditch." Matt. 
15 : 14 ; see also Luke G : 39. 

'HIS is one of the shortest aud simplest 
of parables. Indeed, we should have 
rather called it a proverb, had it not been 
called a parable by St. Lnke. It seems to 
have been spoken by our Lord on two 
occasions, one recorded by St. Matthew, 
the other by St. Luke ; but the words in the two 
gospels are almost the 'same. 

As recorded by St. Matthew, the parable was 
spoken at the same time as the preceding one about 
defilement: in fact, it comes between that parable 
and our Lord's explanation of it to his disciples. 

Certain scribes and Pharisees who had come 
from Jerusalem complained to our Lord that his 
disciples were in the habit of transgressing "the 
tradition of the elders;" "for," said they, "they 
wash not their hands when they eat bread." But 
our Lord in reply brought a much more serious 
accusation against thein: "Why do ye also trans- 
gress the commandment of God by your tradition?" 
He then pointed out to them how they put the ordi- 
nances of men above the word of God, making the 
commandment of God of none effect by their tradi- 



BLIND LEADING THE BLIND. 131 

tions ; and then, calling the people to him, he warned 
them, in the presence of the scribes, against such 
false teaching. Afterwards hearing that the Phar- 
isees were offended by what he had said, he added, 
" Every plant which my heavenly Father hath not 
planted shall be rooted up. Let them alone : they 
be blind leaders of the blind. And if the blind lead 
the bUnd, both shall fall into the ditch." 

There is no difficulty, therefore, in understand- 
ing this short parable. The blind leaders mean 
the scribes and Pharisees ; the blind who Avere led 
mean the ignorant Jews whom they taught; and by 
falling into the ditch we are to understand going 
astray as to spiritual things, wandering from true 
doctrine and practice, and so coming k) ruin, or at 
least suffering danger and loss. The people, there- 
fore, were not to folloAv such teachers ; for, not 
knowing the way of God themselves, they could but 
lead others astray. 

The only true spiritual light comes from God, 
and this light he has given in his word. The 
scribes and Pharisees were blind leaders, because 
they forsook the word of God. This was their fault, 
and it was this that made them unsafe teachers. 

All who forsake or disregard the word of God 
arc but blind leaders, for that word is still the only 
sure guide. Manners and customs, forms and cere- 
monies change, but the word of God remains the 
same. The Jews had but a portion of it ; we have 
the whole. The light which they enjoyed, though 
true, Avas but faint and dim, compared with the 
light of the gospel. So that we may say, with even 



132 THE PAEABLES OF OUR LOED. 

more confidence than David, " Thy word is a lamp 
unto my feet, and a light unto my path." For there 
we find light indeed, and no darkness : the light of 
truth, the light of God, the light which never mis- 
leads, the light which guides, cheers, and comforts 
all who walk by it. 

Yet there are still blind leaders, and for the 
same reason as of old : they do not take the word 
of God as their light. 

Some pay so much attention to forms of man's 
invention, that their mind is drawn off from the 
word of God. 

Some refuse to submit their understanding to 
the word. They doubt and cavil, and find fancied 
defects, and venture to set up their own little rea- 
son against the plain word of Scripture. 

Some, though sincere, have never sought the 
teaching of the Holy Spirit, and therefore the main 
truths of the word of God are hidden from them. 
The light is before them, but the eyes of their un- 
derstanding are darkened. 

Some are careless. Though by profession teach- 
ers of others, their heart is not in their work. They 
have no knowledge or love of Christ in their hearts, 
no concern for souls, no earnest desire to lead them 
aright. 

These are all blind leaders of the blind. They 
cannot teach Avhat they do not know. They cannot 
lead others by a way which they have not found 
themselves. The poor and ignorant who go to 
them for guidance do not find what they seek ; for 
surely one cannot lead another to Christ who has 



BLIND LEADING THE BLIND. 133 

not sought liiiii for himself, aud it is hard to think 
that a soul can receive spiritual light by means of 
one who shows no sign of having received it him- 
self. 

Where a minister of the gospel preaches the 
truth of God faithfully, let him be heard, honored, 
aud followed, however small his gifts may be. He 
may have little power of attracting hearers, his 
talents may be small, his words void of eloquence, 
his speech ungraceful ; yet, if the love of Christ be 
in his heart, and he deliver the simple message of 
the gospel, let him not be despised. He is God's 
servant, doing God's work. He is no blind leader. 

Alas, such a teacher is often neglected for some 
preacher of showj^ style and attractive manner, Avho 
yet does not preach " the truth as it is in Jesus." 
There is in our day, perhaps there has been in all 
days, too much worship of talent, too little regard 
to truth. Hearers often forget that the object of 
hearing is, not to be pleased, but to be profited ; 
not to have the mind and the senses gratified, but 
to learn the way of salvation, to increase in the 
knowledge of God, and to grow in grace. 

The test to which all teaching should be brouuht 
is the Bible. "To the law and to the testimony: if 
they speak not according to this word, it is because 
there is no light in them." Isa. 8 : 20. All reli- 
gious teaching should be judged b}' this rule. Scrij)- 
tural truth is the point of first importance; and no 
teaching can be really good and wholesome in which 
this is lacking or even obscured. As it would be 
the height of follv to trust oneself to the ouid- 



134 THE PAEABLES OF OUE LORD. 

ance of a blind man, so it cannot be right or wise 
to listen to un scriptural teaching. A proud, cap- 
tious, criticising spirit must indeed be guarded 
•against by hearers; but, in humility and sincerit}^ 
with an earnest desire to know the truth, and to be 
fed with spiritual food, it is not only their right, 
but their duty, to judge Avhat they hear by the 
standard of the word of God. 

There is much cause for thankfulness in the 
great increase of faithful ministers in our land. 
The pure gospel is preached in thousands of pul- 
pits, and every Lord's-day the glad tidings of a free 
salvation in Christ Jesus is spread far and wide. 

For those who are still "blind leaders" there is 
one thing which all who love the truth may do : at 
least they can pray for them. There is not one now 
walking in the light who did not receive that light 
from above ; and there is not a faithful teacher of 
the truth who was not himself first taught of God. 
God can still enlighten those who are in darkness, 
and cause the "blind leader" to become an enlight- 
ened and faithful guide. 

Let those who are placed by God's providence 
where the truth is faithfully proclaimed bless God 
for this great mercy, and seek earnestly to bring 
forth fruit to his glory. Let those whose lot is less 
happily cast make it a matter of continual and per- 
severing prayer that God Avill give his Holy Spirit, 
and bring both teachers and hearers into true gos- 
pel light. And let their prayer be the prayer of 
faith. 



THE UNFOUGIVING SEllVAXT. 135 



xviir. 

The Pnforgiying 3eryant. 

"Then came Peter to liiin, and said, Lord, how oft shall ni}' 
brother sin against me, and I forgive him ? till seven times ? Jesus 
saith unto him, I say not nnto thee, Until seven times, but, Until 
seventy times seven. Thei"cfore is the kingdom of heaven likened 
iinto a certain king, which -wotild take account of his servants. 
And when he had begun to reckon, one was brought unto him, 
which owed him ten thousand talents. Ent forasmuch as he had 
not to pay, his lord commanded him to be sold, and his wife, and 
children, and all that he had, and payment to be made. The ser- 
vant therefore fell down, and worshipped him, saying. Lord, have 
patience with me, and I will pay thee all. Then the lord of that 
servant was moved with compassion, and loosed him, and forgave 
him the debt. But the same servant went out, and found one of 
his fellow-servants, which owed him a hundred pence : and he 
laid hands on him, and took him by the throat, saying, Pay me 
that thou owest. And his feMow-servant fell doAvn at his feet, 
and besought him, saying. Have patience with me, and I will pay 
thee all. And he would not : but went and cast him into jirison, 
till he should pay the debt. So when his fellow-servants saw \vhat 
was done, they were verj' sorry, and came and told unto their lord 
all that was done. Then his lord, after that he had called him, 
said unto him, thou Avicked servant, I foi'gavc thee all that debt, 
because thou dcsiredst me : shouldest not thou also have had com- 
passion on thy fellow-servant, even as I had pity on thee ? And 
his lord was wroth, and delivered him to the tormentors, till he 
should pay all that was due unto him. So likewise shall my heav- 
enly Father do also unto you, if ye from your hearts forgive not 
every one his brother their trespasses." M.\tt. 18 : 21-3.). 

HIS parable is nieaiit to teach us Iioav a 
Christian ought to forgive. It arose 

oui Peter's question, " Lord, how oft shall 
niy brother sin against me, and I forgive 
him? till seven times?"' Peter thourrht 




136 THE PAEABLES OF OUK LORD. 

that beyond a certain number of times he was not 
bound to forgive one who should have injured him ; 
and probably he thought that to do so as often as 
seven times Avould be a great stretch of forgiveness. 
But our Lord taught him and us that there should 
be no bounds whatever to a Christian's forgiveness. 
" I say not unto thee, Until seven times ; but, Until 
seventy times seven :" that is, as often as occasion 
should arise, however often that might be. And 
then he went on to enforce the lesson by a striking 
parable. 

Like so many others, this parable begins M^tli 
the words, " Therefore is the kingdom of heaven 
likened." It represents what might take place, not 
among heathen people, but among those to whom 
the gospel was known. It sets before us a gospel 
scene, gospel obligations, and a gospel standard of 
forgiveness. It show^s how a Christian, as distin- 
guished from all other men, is bound to forgive. 

It is hardly necessary to sa}^, that the king means 
God, the servant a professing Christian, and his fel- 
low-servant another professing Cliristian, or at least 
a fellow-man. 

The sum owed by the servant to the king was 
ten thousand talents— a vast sum ; equal, according 
to the lowest reckoning, to nearly ten millions of 
our money. This enormous debt represents what 
we owe to God's justice on account of our sins, our 
shortcomings, our neglected duties, our slighted 
obligations. 

It was impossible that the man should ever pay 
such a sum. What must be done? According to 



THE UNFOEGIVING SEllVANT. 137 

the practice of that age and coiintiy, he must be 
sold into slaver}' ; " and his wife, and children, and 
all that he had," must be sold too, to go as far as 
might be towards payment of the debt. We like- 
wise can never pay what we owe to the justice of 
God. Of all our countless sins, we cannot make 
amends for one. On the contrary', through the 
weakness of our sinful nature, we are continually 
sinning afresh, and so increasing the debt. We are 
therefore by nature under condemnation. We must 
receive the punishment due for our sins. Nothing 
lies before us but to be banished from the presence 
of God for ever. 

But now the gospel comes in. The king in the 
parable, moved with compassion for the hopeless 
misery of his debtor, listened to his prayer; and 
knowing that, try as he might, he could never pay 
such a sum, forgave him all. The man did but ask 
for time : " Have patience with me, and I will pay 
thee all;" but the king forgave him the whole debt, 
at once and for ever. Thus does God forgive sin- 
ners. Jesus Christ, his dear Son, has made a full 
atonement for sin b}^ his blood, and in the gospel 
forgiveness is offered to all— free, full, present, and 
eternal forgiveness. 

The sum which the fellow-servant owed was only 
a hundred pence, not much more than three pounds 
sterling — a mere trifle, not to be compared with the 
vast sura which had been owing to the king. In 
like manner, the oflfences which one man commits 
against another are nothing in comparison with man's 
offences against God. Let a man have received re- 



138 THE PAKABLES OF OUE LOKD. 

peated and undeserved injuries from another ; let 
liim have been treated both unkindly and unjustlj, 
and provoked in a thousand ways ; yet what does 
all this amount to, when viewed in comparison with 
that man's own sins against God? His fellow- 
man's offences against him, many as they may seem 
when he counts them over in his mind one after 
another, have been but few and far between after all. 
But every day he himself has sinned against God. 
His offences, his shortcomings, his inconsistent ac- 
tions, his unguarded words, his uuliolj^ thouglits — 
if he were to set himself to number them, would 
be found to be beyond all reckoning. Many he has 
forgotten, of many he took little or no notice ; yet 
all were sins, all items in the great account, all 
swelling the debt. A hundred pence to ten thou- 
sand talents ! Such are one man's offences against 
another man, conipared to a man's sins against 
God. 

"We are filled with indignation against the ser- 
vant in the parable. Had he no gratitude? no 
sense of his own escape? no feeling of the un- 
bounded kindness he had received ? With the 
words of forgiveness still sounding in his ears, how 
could he go forth from the very scene of his deliv- 
erance, and show himself so hard and unforgiving ? 
How was it that even the words of his fellow-ser- 
vant, " Have patience with me, and I will pay thee 
all," did not recall to his mind the very same words 
so lately spoken by him out of the depth of his dis- 
tress, and so compassionately heard ? The feeling 
is a right feeling ; it is no more than a just indigna- 



THE UXFOEGIVING SEllVANT. 139 

"tion that is thus stirred within us. But let us look 
to it that "\ve ourselves come not under the same 
condemnation. We have received forgiveness of 
that great debt whicli Ave owed to the justice of 
God ; at least the offer of forgiveness has been 
made to us in Christ Jesus. Yet have we never 
indulged an unforgiving spirit towards a fellow- 
creature? "We may not perhaps have gone so far 
as to refuse the prayer of one who came with tears 
and owned his fault, and begged us to forgive him. 
But how have we felt towards those who have in- 
jured us ? When provoked by others, what is now 
our conduct? When tried by bitter words, what 
ansAver do we return? Do we check the rising 
anger ? Do we strive to overcome the natural feel- 
ing of resentment? Do we return good for evil? 
Do we forgive, even as God for Christ's sake hath 
forgiven lis ? It is in this way that we are to apply 
the parable to ourselves. 

What can be more stern and awful than the 
■words of the king to the unforgiving servant ? He 
speaks to him in the severest displeasure. The par- 
don is revoked. The king would forgive a debt of 
ten thousand talents, but he would not forgive that 
hard-hearted ingratitude. Now he must be deliv- 
ered " to the tormentors till he should pay all that 
was due from him." Our Lord himself brings home 
the application to ns: "So likewise shall my lieav- 
eul}' Father do also unto you, if ye from your hearts 
forgive not every one his brother their trespasses." 
God absolutely requires -ais to forgive one another. 
By liis infinite mercy, his boundless compassion, 



140 THE PARABLES OF OUR LORD. 

his free forgiveness, lie lays upon us this obligation. 
Even when he bids us seek forgiveness of him, it is 
in these words : " Forgive us our debts, as we for- 
give our debtors." We cannot even seek pardon 
for ourselves, while we harbor an unforgiving spirit 
towards another. How then can one who has 
received pardon refuse to pardon another ? How 
can he who has felt the burd,en of his sins, then 
gone to the cross of Christ, and there received full 
and free forgiveness, the purchase of the Redeem- 
er's blood — how can he who has thus been forgiven 
the ten thousand talents of his countless trans- 
gressions feel any thing but a jDerfect readiness to 
forgive, freely and fully, a fellow-creature who has 
done him wrong, a wrong that can be but as a hun- 
dred pence, a trifle, a mere nothing, comj)ared with 
that debt of sin ? 

The man in the parable was at first forgiven, 
though the pardon was afterwards revoked; but he 
who under the gospel refuses to forgive his brother, 
can never himself have been forgiven. He has re- 
ceived the offer, and that lays him under the obli- 
gation, but he can never really have embraced the 
offer. For wherever Christ's salvation is embraced, 
there a change of heart takes place too. " We 
know that we have passed from death unto life, 
because we love the brethren. He that lovetli not 
his brother abideth in death." 1 John 3:14. It 
becomes, therefore, a question affecting our own 
state before God, whether we are of a forgiving 
spirit or not. If we are unwilling to forgive those 
who have injured us, are we ourselves forgiven ? If 



THE UNFORGIVING SERVANT. 141 

we can go forth into the world from lieariog the 
gospel message, and finding there one who has 
done us wrong, can act, or speak, or think towards 
him in an unkind or unmerciful way, is it not sadly 
plain that the message of the gospel has not reached 
our hearts, and that God's mercy in Christ Jesus 
has not really been laid hold of by us? Let this 
question be well Aveighed, as before God. 



142 THE PARABLES OF OUR LORD. 



XIX. 

The Good Samaritan. 

'■And Jesus answering said, A certain man went down from 
Jerusalem to Jericho, and fell among thieves, which striiiped him 
of his raiment, and wounded him, and departed, leaving him half 
dead. And by chance there came down a certain priest that way : 
and when he saw him, he passed by on the other side. And like- 
wise a Levite, when he was at the j)lace, came and looked on him, 
and passed by on the other side. Bi;t a certain Samaritan, as he 
journeyed, came where he was : and when he saw him, he had 
compassion on him, and went to him, and bound up his wounds, 
poviiing in oil and wine, and set him on his own beast, and brought 
him to an inn, and took care of him. And on the morrow ^^•hen 
he departed, he took out two pence, and gave them to the host, 
and said unto him. Take care of him ; and whatsoever thou spend- 
est more, when I come again, I will repay thee. Which now of 
these three, 'thiukest thou, was neighbor unto him that fell among 
the thieves? And he said, He that showed mercy on him. Then 
said Jesus unto him, Go, and do tlio^i likewise." Lijke 10 : 30-37. 

■Pt(_yHIS parable may very likelj^ Lave been 
^^i^l^^l ["iji a true story. The road from Jeriisa- 
Y^^y^ lem to Jericlio lay in part tlirongb a rocky 
desert, and is said to have been much in- 
■^/'^ fested by robbers ; and Jericho was the 
abode of a large number of priests and Le- 
vites, who would of course find it necessary from 
time to time to travel to Jerusalem. The thing 
here related was therefore by no means unlikely to 
happen. 

Our Lord spoke this parable by way of answer 
to the question, "And Avho is my neighbor?" And 



THE GOOD SAMARITAN. 143 

that question arose from our Lord's reply to the 
lawyer, " Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all 
thy strength, and with all thy mind, and thy neigh- 
bor as thyself." 

This man was probably a Pharisee; and the 
Pharisees, and indeed the Jews in general, held 
very narrow notions as to Avhom they ought to be- 
friend. They would own as a neighbor one who 
was a kinsman or friend, one living in the same 
place, and perhaps a fellow-countryman or one of 
their own religion. But a stranger, or one of an- 
other belief, or a natural enemy, they would by no 
means look upon as a neighbor, or feel themselves 
bound to help. 

Our Lord, however, in this parable, taught him, 
and teaches us, that all are our neighbors. Every- 
one who stands in need of our help, and whom it is 
in our power to help, even if a perfect stranger or 
an unbeliever or a born enemy, we are to treat as a 
neighbor, and to help and comfort in case of need. 
The parable teaches this in a very striking way. 
The man who fell among thieves was a Jew, and 
so were both the priest and the Levite. If they 
had helped him it would have been accordim? to 
the common notions of the Jews. But they^lid 
liot. The one, when he saw him, passed by on the 
other side, glad to avoid so troublesome a case; 
the other, though he came and looked on him, yet 
gave him no relief, but passed by on the other side 
also. They proved themselves to be no neighbors 
to the Mounded man, though of the same bhm.l and 



144 THE PAEABLES OF OUR LORD. 

religion. But the Samaritan was a natural enemy 
of the man ; for the Jews and the Samaritans were 
bitterly opposed, and that on the score of religious 
forms, which, sad to say, often give rise to more 
bitter enmity than any thing else. Yet this Samar- 
itan, when he saw a Jewish man lying wounded, 
helpless, half dead, by the wayside, showed him all 
the kindness of a brother. He stopped in his jour- 
ney, bound up his wounds, treating them according 
to the medical science of the day, set him on his 
own beast, and brought him to an inn. There he 
tended him carefully, and on the morrow, after pay- 
ing what would probably be enough, left him in 
charge of the host, with the promise to pay any 
thing further when next he came that way. This 
man, though a Samaritan, was the true neighbor to 
the wounded Jew ; and so our Lord's questioner 
was forced to own. "Then said Jesus unto him, 
Go, and do thou likewise," And these words apply 
to us also ; Ave are to take the Samaritan as our 
example. 

I. His conduct stands out as different from that 
of the priest in this : that whereas the priest avoided 
the wounded man, the Samaritan went to him. Self- 
ishness and indolence would often lead us to trj- not 
to see a case of distress. We must not yield to the 
feeling. We should have an eye for all who are in 
need, an ear to hear them, a heart to care for them. 
It is easy to" turn away and seem not to notice; and 
often, doubtless, this would save us much trouble; 
but it would be to act like the priest, and not like 
the Samaritan, and it is the Samaritan whom our 



THE GOOD SAMARITAN. 145 

Lord bids us follow: "Go, and do thou likewise," 
If a Samaritan, with Lis imperfect religious liglit, 
showed such compassion, how much more should a 
Christian ! " Whoso hath this world's good, and 
seeth his brother have need, and shutteth up his 
bowels of compassion from him, how dwelleth the 
love of God in him ?" We ought not even to feel 
vexed when a case of want is brought before us, and 
our help is asked; for this would be to turn awav 
in heart, even though we might not refuse to give, 
Rather we should feel thankful for every opportu- 
nity of showing kindness for Christ's sake. 

11. The conduct of the Levite was diiferent from 
that of the priest ; but the Samaritan teaches us a 
further lesson as compared with the Levite also. 
The Levite did not quite disregard the wounded 
man. He came and looked on him ; and perhaps 
if it had been only a little help that he required, 
and such as would have caused small trouble or 
expense, he might have been willing to give it. Bnt 
the case was a serious one. The man lay stripped, 
wounded, half dead, and probably senseless. What 
was to be done with him ? Whither should he be 
taken ? Any one who should take the case in hand 
must make up his mind to unknown delay, trouble, 
and expense, and perhaps to being suspected of 
having robbed him besides. It was more prudent, 
thought the Levite, to let him alone. At least, 
whatever he thought, this is what he did. When 
he had looked on him, he too passed by on the 
other side, and left him there to die, as he must 
have supposed. Hoav different the conduct of the 
''"••-■"-•■ 7 



146 THE PAEABLES OF OUR LORD. 

Samaritan ! No tliouglit of consequences witli liiin, 
no reckoning up of delay and trouble and expense. 
Here was a dying man. That was enough. He 
must be helped, and if possible saved, at any cost. 
The greatness of the need, so far from leading him 
to pass by on the other side, did but make him 
more earnest in giving help. Such a man would 
have helped any case of distress; hoAv much more 
such a case as this. 

III. The Samaritan bestowed on this man that 
which he must have felt the loss of himself. There 
is nothing to show that he was a rich man, but 
rather the contrary. No mention is made of his 
having a servant with him, and he had but one 
beast for his journey. His thrifty conduct at the 
inn, in going to no needless expense, though making- 
full provision that the sick man should have what- 
ever he might stand in need of, seems to show him 
a man obliged to consider expense, though so wil- 
ling to give. Yet he gave up his own beast to the 
sufierer's use, and freely bestowed his wine and oil, 
and grudged nothing that was required. It is little 
to give what we shall not miss. True Christian 
compassion will go beyond that, and, in giving to 
the cause of God, Avill not spare that which might 
otherwise be spent on personal comfort. Some of 
the best of givers are those who have but little to 
give. 

IV. But the Samaritan did move than lay out 
his goods on behajf of the wounded man. He gave 
also time and trouble. Money, to those at least 
who have it in plent}', is the least of all gifts. To 



THE GOOD SAMARITAN. U7 

give time and trouble is to give far more. Some 
who do not refuse to help with the purse, are little 
disposed to take trouble, and practise self-denial in 
doing good. Yet several of those works of mere}-, 
on which a blessing is pronounced by our Lord in 
the twenty-fifth chapter of St. Matthew, are such as 
cannot be done without personal trouble ; as to visit 
the sick and the prisoners. The true Christian, 
whom God has blessed with means, will spare nei- 
ther his goods nor his labor; and it is a comfort for 
those whose means are small that time and trouble 
can do in many cases what no money can do ; and 
farther, that even a cup of cold water given in the 
name of a disciple, receives the blessing of the Lord 
of all. 

V. The Samaritan further sets us an example of 
perseverance in kindness. There are some whose 
pity is easily moved, but as quickly dies awa}'. 
They will readily help at the moment when their 
feelings a,re worked upon, taking up a case of dis- 
tress with great eagerness, but soon grow tired of 
it. Not so the Samaritan. When he saw the 
Avounded man, "he had compassion on him;" and 
this compassion was not merely a momentary feel- 
ing, but a lasting motive. He was as careful about 
the man on the morrow as he was when first he saw 
him, and did not leave him till he had made full 
provision for his wants. In this respect, also, let 
us go and do likewise ; by no means checking the 
first warm feeling of compassion at the sight of dis- 
tress, yet takiug care that our sympathy and help 
be continued as lone: as needed. 



148 THE PARABLES OF OUR LORD. 

YI. Thus the Samaritan sets us an example in 
various respects. But the special lesson we are to 
learn from him is this : not to confine our kindness 
within any narrow bounds, but to show ourselves 
neighbors to all who want our help. If both men 
had been Samaritans, or both Jews, the lessons 
already mentioned might properly have been drawn 
from the parable ; but the wounded man was a Jew, 
and the man who helped him was .a Samaritan : in 
this lies the special lesson. 

As disciples of Christ, we are to be kind not only 
to those near, but to those far off ; not only to kins- 
men and friends, but to strangers; not to those only 
who love us or will be grateful to us, but even to en- 
emies. Our Lord teaches us this same lesson else- 
where : " For if ye love them which love you, what 
thank have ye? for sinners also love those that love 
them. And if ye do good to them which do good 
to you, what thank have ye? for sinners also do 
even the same. And if ye lend to them of whom 
ye liojDe to receive, what thank have ye? for sin- 
ners also lend to sinners, to receive as much again. 
But love ye your enemies, and do good, and lend, 
hoping for nothing again ; and your rcAvard shall be 
great, and ye shall be the children of the Highest ; 
for he is kind unto the unthankful and to the evil. 
Be ye therefore merciful, as your Father also is 
merciful." 

There are some who are naturally winning and 
attractive ; it is easy to show kindness to iliem : but 
we must be kind also to those Avho are not so. 
S<nne, we know, will receive our kindness gratefully 



THE GOOD SAMARITAN. 149 

and repa,}' it with love : it is a pleasure to show kind- 
ness to such ; but we must not confine our help to 
them. Some again are opposed to us in opinions 
and habits, yet let us help them in their need. And 
some may even have injured us, yet we must seek 
to do them good. In all these instances the exam- 
ple of the Samaritan applies. " Go, and do thou 
likeAvise." 

And when we look abroad into the world at 
large, far beyond the narrow limits of our own 
sphere, and hear of vast numbers in need both tem- 
l)orally and spiritually, and especially of the mill- 
ions of the heathen who knoAv not God, let us not 
turn away, and plead "home claims," as if their 
case were no concern of ours. 'We must be neigh- 
bors for them all for Christ's sake. Though sepa- 
rated from them by wide seas ; though in this life 
we shall never see them ; though there may seem 
little in common between us and them ; though they 
may be men of another skin and of other tongues, 
strangers to our ways and we to theirs ; 3'et let us 
be neighbors to them, as Jesus meant us to bo 
when he said, " Go, and do thou likewise." 

The Samaritan is our example for it, but our 
Lord himself is a higher example still. "For ye 
know the grace of our Lord Jesus Christ, that 
though he was rich, yet for your sakes he became 
poor, that ye through his poverty might be rich." 
Such was his example ; and his parting words were 
these: "Go ye into all the world, and preach the 
gospel to every creature." 



150 THE PAllABLES OF OUR LORD. 



XX. 



JHEJ 



M.PORTUNATE -TRAYER. 



F' 



"And he said imto them, Which of j^ou shall have a friend, 
and shall go unto him at midnight, and say unto him. Friend, 
lend me three loaves ; for a friend of mine in his journey is come 
to me, and I have nothing to set before him ? And he from within 
shall answer and say, Trouble me not : the door is now shut, and 
my children are with me in bed ; I cannot rise and give thee. I 
sav unto you, Though he will not rise and give him, because he is 
his friend, yet because of his importunity he will rise and give 
him as many as he needeth. And I say unto you. Ask, and it shall 
be given you ; seek, and ye shall find ; knock, and it shall be 
opened unto you. For every one that asketh receiveth ; and he 
that seeketh findeth; and to him that knocketh it shall be opened." 
Luke 11 : 5-10. 

^/ E liave here a parable drawn from 
the conduct of man towards man. 
There are several of the same kind 
among the parables of our Lord. But 
inasmuch as God's ways are higher than 
and his thoughts than our thoughts, the 
parable can represent in part only the truth it is 
meant to teach ; for what man does to man in the 
way of kindness, is but an imperfect picture of what 
God does. 

In that time and country, when there were not 
shops and inns as with us, and when travelling was 
so different, such a thing as is represented in the 
parable might easily happen. An unexpected vis- 
itor arrives in the middle of the night at the house 
of a friend, and seeks lodging and food; but he 




our ways, 



THE IMPOETUNATE PKAYElt. 151 

fiuds Lis frieiul ill-preixired to receive him, for lie 
lias iiotliing in the house. Hospitahtj-, however, 
has always been thought a great dut}' in the East; 
the friend therefore goes to a neighbor's house, and 
asks him for bread to set before the stranger. But 
it is midnight, and the door is shut, and the neigh- 
bor and his familj- have all retired to rest. " Trou- 
ble me not," he answers from within : " I cannot 
rise and give thee." But the other man is not eas- 
ily sent away. He knocks again, and repeats his 
request; and this many times, till at length his 
neighbor, tired of refusing, gets up, though with no 
good grace, and gives him what he wants. The 
feeling of friendship was not strong enough to rouse 
him, but importunity prevails. 

By this parable our Lord teaches us to be im- 
portunate, or persevering, in prayer. It arose in 
this way : Jesus himself was j^raying, and his dis- 
ciples saw him : and when he left off, one of them 
came and said, "Lord, teach us to pray, as John 
also taught his disciples." Then our Lord taught 
them what we call " The Lord's Prayer," and im- 
mediately after spoke this parable to them, thus 
teaching them not only how to pra}', but also that 
they must persevere in praying, not content with 
asking once, but asking again and again. 

The man in the parable would not get up at the 
first request. He heard his friend's voice, and knew 
his wants, but was unwilling to trouble himself to 
rise. It pleases God sometimes not to answer our 
prayers at first. It seems as if they were upt heard ; 
nay, discouraging circumstances may even lead us 



152 THE PAllABLES OF OUR LORD. 

to fear that our petition is refused like that iu the 
parable. But there is this great difference : the man 
was unwilhng; God is never unwilling. The man's 
friendship was but an imperfect friendship. If it 
had been daj^time, and he had been up and about, 
he would have lent the loaves without grudgiDg ; 
but he would not put himself to the trouble of rising 
at midnight. The kindness of God, on the other 
hand, is perfect and unfailing. If, therefore, our 
first prayers seem to receive no answer, it is not 
because God is unwilling to grant our request. If 
it be really for our good, he is quite willing to grant 
it, and -willing from the very first ; and he is as able 
as he is willing. Even the man in the parable was 
able. His "I cawnot" meant, in truth, " I will not." 
God is both able and willing. 

Again, the man would not rise because the time 
was unseasonable ; but no time is unseasonable with 
God. " Evening and morning and at noon will I 
pray and cry aloud," said David, " and he shall hear 
my voice." " At midnight I will rise to give thanks 
unto thee." Time and place make no difference 
with God. Every place may be a place of prayer, 
and every time a time for joraying. Prayer to God 
is never unseasonable. " Call upon me," he says, 
" in the day of trouble, and I will deliver thee, and 
thou shalt glorify me," "Whenever the day of trou- 
ble may come, then and there we are to call uj)on 
God. And though he may not deliver us at once, 
it is not because we have called upon him at a wrong- 
time. Tljere is no wrong time for praj^er, provided 
it is a time of need. 



THE IMPORTUNATE PRAYER. 153 

But at length the man did rise. Unwilling as 
he was, jet weary of repeated applications, he at 
last got up and gave the loaves. How much more 
then will God attend to the repeated prayers of 
those who call upon him. In the parable the time 
was unseasonable, the friend's kindness was but 
imperfect, and he was unwilling to rise; yet impor- 
tunity prevailed, and he did rise. No time is un- 
seasonable with God; his kindness is perfect; he 
is always willing to hear and bless. Surely then he 
will not turn a deaf ear to us when we call upon 
him again and again. If persevering prayer pre- 
vailed M'ith an unwilling man, it will not fail with a 
gracious God. 

The lesson therefore which our Lord draws 
from the parable is this: "And I say unto you. 
Ask, and it shall be given you ; seek, and ye shall 
find ; knock, and it shall be opened unto you." To 
make the exhortation stronger, three different 
words are used— Ask, Seek, Knock ; and to each is 
joined a promise. And then, lest any humble soul 
should still fear that the exhortation and promise 
are not for him, our gracious Lord adds, " For every 
one that asketh receiveth ; and he that seeketh find- 
eth ; and to him that knocketh it shall be opened." 
It is not to the worthy alone that the promise is 
given : every one that asketh receiveth ; every one 
who asks in the way of the gospel, humbly and sin- 
cerely, in the name of Jesus Christ. None are shut 
out. Whatever they may have done, whatever they 
may have been, whatever may be their wants, their 
sins, their sorrows, temptations, infirmities, yet the 



154 THE PARABLES OF OUR LORD. 

cxliortatiou and the promise come to them : " Ask, 
and it shall be given you ; . . . . for eveiy one that 
asketli receiveth." The promise is applied more 
particularly to the gift of the Holj^ Spirit, but we 
may apply it also to every blessing, temporal or 
spiritual, that Mould really be for our good ; to the 
pardon of sin, to comfort in trouble, to help in dif- 
ficulty, to guidance in doubt. "Whenever we pray, 
we may do so in the faith of our Saviour's words, 
"Ask, and it shall be given you;" and the constant 
remembrance of them will make us more frequent, 
more earnest, and more believing in prayer. 

But these words of our Lord come at the close 
of the parable, and contain the exhortation which 
he draws from it; we must therefore take them in 
close connection with it. We are not to ask once, 
and then leave oil" asking, as if the work were 
done. We are to ask, and ask again ; to seek with 
perseverance ; to knock repeatedly : for our Lord 
does not tell us that the blessing shall come on the 
first application. He will bless us when he will, 
and how he will. The Syrophenician woman had 
to ask three times before she received. The first 
time Jesus answered her not a word; the second 
time he seemed almost to refuse her request; and 
it was only when she still persevered that he said, 
•' O Avoman, great is thy faith ; be it unto thee even 
as thou wilt." Yet she was heard from the very 
first; and it was doubtless only to try her faith 
that the answer was Avithheld so long. 

We too are heard when first we pray, and heard 
gr.-.ciousb'. Even the man in the parable heard the 



THE IMPORTUNATE PEAYER. 155 

veiT first kuock of his I'liend, though he ■\voukl not 
rise. We are heard at our first cry to God, and 
heard with no unwillingness to help. If it please 
our Father, in his infinite wisdom, and for our good, 
in order to try our faith and thus to strengthen it — 
if it please him to keep us waiting awhile, that we 
may pray again and again, more humbly and ear- 
nestly, can we not abide his time ? Must we have 
what we desire at the very first cry, or think that 
God will not give it at all? How often does the 
psalmist speak of uniftiuj on the Lord. " Wait on the 
Lord : be of good courage, and he shall strengthen 
thy heart: waitj I sa}', on the Lord." This is what 
we are to do : not waiting idly, and not praying 
once only; but waiting in prayer, praying again and 
again, and patiently abiding his good pleasure in 
faith and hope. 

Fo?" God's promises never fail. "Every one 
that asketh receiveth ; and he that seeketh findeth ; 
and to him that knocketh it shall be opened." Not 
all at one time, or in one wa}- ; some earlier, some 
later ; some in this way, and some in that ; biit all 
surely, because God has said it. Let none be cast 
down or discouraged ; let the faith of none fail. 
"Be instant in prayer." "Ask in faith, nothing- 
wavering." God does hear you already, and hears 
you graciously, in every prayer you put up, every 
cry of your heart, every knock at the door of mercy ; 
and in his own good time he will show you that he 
has heard you. Let faith tell you so even now; 
and in this assurance "Pray without ceasing." 



156 THE PARABLES OF OL'E LOED. 



XXI. 



The Father's G 



IFT, 



" If a son shall ask bread of any of you that is a father, will 
he give him a stone ? or if he ask a fish, will he for a fish give 
him a serpent? or if he shall ask an egg, will he offer him a 
scorpion ? If ye then, being evil, know how to give good gifts 
unto yonr children : how much more shall your heavenly Father 
give the Holy Spirit to them that ask him." Luke 11 : 11-13 ; see 
also Matt. 7 : 7-11. 

'^^L-^HIS ixirable — for such it may be coii- 
sidered — follows that of the man who 




was prevailed upon by importunity to rise 
and give the loaves, and is upon the same 
general subject — the subject of prayer. 
The first teaches us to persevere in prayer. 
This shows us that God will not only hear us when 
we praj', but will give us those very blessings of 
Avhich we stand in need, especially the gift of his 
Holy Spirit. 

In this parable, as in the one before, our Lord 
draws the lesson from the conduct -of men. What 
father would give his son a stone instead of bread, 
or a serpent instead of a fish, or for an gqq a scor- 
pion? Men, evil as they are, with many wrong- 
feelings and dispositions, and imperfect both in 
knowledge and in love, yet know how to give good 
gifts to their children. When asked by them for 
necessary food, they will not give them instead 



THE FATHER'S GIFT. 157 

what is useless or even hurtful. They know what 
will supply their children's need, and natural affec- 
tion prompts them to give it. Much more then will 
God, who is of perfect wisdom and goodness, give 
his Holy Spirit to them that ask him. 

This is the general meaning of the parable. But 
let us dwell a little more closely and particularly on 
the lessons which it teaches. 

It has been remarked that in all the three eases 
there is a certain degree of likeness between the 
thing asked for and the other thing mentioned. 
The smooth round back of the scorpion is not un- 
like in shape to an egg; a serpent is still more like 
a fish ; and a recent traveller in the East writes 
that at a distance a pile of Egj-ptian bread, round 
and dark-colored, might easily be taken for a heap 
of the flat stones found in the beds of rivers or in 
the desert. But no father would mock his child by 
giving him what would do him no good, though 
like in appearance to what he wanted. Much less 
Avill our heavenly Father give us the mere show and 
mockery of blessings. What the world gives is but 
a show : what God gives is real and true. Those 
who seek happiness in the world are but cheated 
with an empty appearance. Those who seek hap- 
piness in God are never disappointed. He gives 
what the world can neither give nor take away. 

The affection of a father to his child is one of 
the strongest feelings in our nature. It is found 
even in bad men, and a man must have sunk almost 
to the lowest depth when he has lost all care for his 
own offspring. Generally speaking, this love forms 



158 THE PAEABLES OF OUE LORD. 

a part of our nature, even in its present fallen state, 
and is strong enough to lead a father not only to 
give bread to his child, but also to work for it. But 
what is this love, compared with the love of God ? 
and what is the natural kindness of an earthly 
parent, compared with the tender compassion and 
care of our heavenly Father? His is an unfailing 
compassion and a perfect love. He is always ready 
to hear us, and to grant our requests. There is no 
unwillingness whatever in him. 

But, besides the willingness, there is a peculiar 
stress laid on the knowledge; and in this respect 
again 'a comparison is made between an earthly 
father and God. If even an evil parent has natui'al 
affection enough to lead him to supply this simple 
want, so the most ignorant have knowledge enough, 
not always to do it in the best way, but at least to 
give what is absolutely necessary, and what is asked 
for. But we have deeper wants than the want of 
bread, and wants that require a far deeper knowl- 
edge to supply them ; yet the infinite knowledge 
and wisdom of God are sufficient for them all. 

Sometimes, for instance, we are placed in diffi- 
cult circumstances, and know not how to act. In 
such a case man's knowledge fails, both our own 
and that of our fellow-creatures. Man cannot help 
us then : but we seek guidance of God, and find 
that he knows how to give us just what we want. 
Our prayer is heard, help and guidance are given, 
and we are brought through our difficulties. Not 
perhaps immediately, and not by any strange means ; 
yet in the end we are brouglit safeh- through. Our 



THE FATHER'S GIFT. 159 

heavenlj Father knows how to give us just what 
we want. 

In St. Matthew's gosjjel the w'ords of our Lord 
are, "How much more shall your Father which is 
in heaven give (jood things to them that ask him ?" 
In St. Luke it is the gift of the Holy Spirit only 
that is mentioned. It is not quite clear whether 
St. Matthew and St. Luke are relating the same 
thing, or whether our Lord spoke almost the same 
words at two difierent times ; but certainly we may 
receive both promises as his. He assures us in the 
one place that God Avill give the Holy Spirit; in the 
other he tells us more generally that God will give 
good things to them that ask him. Our heavenly 
Father therefore will do both. 

He will give us "good things" — all that is 
really good for us — not only guidance in difficulty, 
but every thing else that he sees us to stand in need 
of. Does not this very expression, " good things," 
explain how it is that sometimes our prayers seem 
to go unheard? AYe asked, but perhaps we asked 
amiss ; for our knowledge of what is good for us is 
but imperfect. We thought we were asking for 
bread, whereas we were asking for a stone. But 
God knows exactly what is best for us. He does 
not therefore always answer us according to our 
prayers ; he knows better how to give us good gifts 
than we know how to ask for them ; and surely he 
does but manifest his fatherly kindness when, in- 
stead of giving us what we in our ignorance think 
to be good, he gives us what he in his infinite wis- 
dom knows to be so. 



IGO THE PARABLES OF OUR LORD. 

But the gift of the Holy Spirit is expressly prom- 
ised : " How much more shall your heavenly Father 
give the Holy Spirit to them that ask him !" 

To those who ask for the Holy Spirit this prom- 
ise will certainly be fulfilled. We should all ask, 
and that continually. Bread is not more needful 
for the body than the gift of the Holy Spirit for the 
soul. The first beginning of life within is the Spir- 
it's work, and it is only by the same work that it 
can be maintained. Every spiritual grace is the 
effect of this work — conviction of sin, repentance, 
faith, humility, love, holiness. It is through the 
Spirit that we gain strength for each day's duties 
and each day's difliculties. It is by the Spirit that 
our hearts learn more of the truth of God. It is the 
Spirit that is our Comforter in trouble, our Guide 
in doubt, our Sanctifier continually. We ought to 
seek that our hearts may be temples of the Holy 
Ghost, in which he may always abide. When we 
pray for this, God will hear us; for there is no 
doubt that tins is good. We may feel sure, M'heu 
we seek the Spirit, that Af e are seeking according to 
the will of God, and that he will give to us accord- 
ing to our prayer. Why do we not believe this 
promise more full}', and pray more constantly, more 
earnestly, and more in faith, for the Spirit? 

But is the promise confined to those who ex- 
pressly ask for the Holy Spirit? The words are 
more general : " to them that ask him." God knows 
what we most want. PerhajDS sometimes, when we 
put up a prayer in all sincerity for something that 
vrould not be for our good, God answers it by send- 



THE FATHER'S GIFT. 161 

iug us the Holy Spirit. Perhaps when we, in some 
hour of deep distress, cau only cry, "Lord, help 
me !" God answers that praj'er by the gift of the 
Spirit. There are times when we cannot find words 
for prayer, and when even our thoughts refuse to 
form themselves into petitions. Still let us pray. 
Even at such times let us cast ourselves upon the 
love and compassion of God in Christ, and place 
our hearts, as it were, in the attitude of prayer. 
Then the Spirit will help our infirmities, making 
intercession for us Avith groanings which cannot be 
uttered. God will give his Holy Spirit to them that 
ask him, even in the way of helping them to ask 
him; and the earnest* desires and the broken cries 
Avliich the Spirit prompts will be answered in a lar- 
ger outpouring of the Spirit's grace into the soul. 



162 THE PAEABLES OF OUR LORD. 

XXII. 

Christ the Door. 

"Verily, verily, I say iiuto yon. He that eutereth not by the 
door into the sheepfold, biit climbeth up some other way, the same 
is a thief and a robber. Bnt he that entereth in by the door is the 
shepherd of the sheep. To him the jDortcr ojDeneth : and the sheep 
hear his voice : and he calleth his own sheei^ by name, and lead- 
eth them out. And when he putteth .forth his own sheep, he go- 
eth before them, and the sheej) follow him : for they know his 
voice. And a stranger will they not follow, but will flee from him: 
for they know not the voice of strangers. This parable spake 
Jef.us unto them : but they understood not what things they were 
which he sioake unto them. Then said Jesus- iinto them again. 
Verily, verily, I say imto a'ou, I am the door of the sheep. All that 
ever came before me are thieves and robbers : but the sheep did 
not hear them. .1 am the door : by me, if any man enter in, he 
shall be saved, and shall go in and out, and find pasture. The 
thief Cometh not, but for to steal, and to kill, and to destroy : I 
am come that they might have life, and that they might have it 
more abundantly." John 10 : 1-10. 

'F we take the Avliole passage doAvn to 
the eud of the sixteenth verse as con- 
taining one parable and its expkmation, 
still the parable seems naturally to divide 
itself into two parts, in the first of which 
our Lord likens himself to the door of the 
sheepfold, in the second to the shepherd. We will 
here consider the first part only, keejaing the second 
part for another chapter. 

The sheepfold in that age and country was very 
different from ours. It was enclosed within high 




CHEIST THE DOOll. 163 

Avails, and Avas entered b}' a door. This door was 
kept by a porter, wlio would of course open it to 
none but those who had a right to go in. If a thief 
therefore came, he w^ould not try to enter by the 
door, but would climb up by the wall in some other 
place ; and whoever did so would be proved thereby 
to be a thief and a robber ; for if he were the shep- 
herd, the porter would readily open to him, and he 
would go in by the door. 

It is not difficult to see that by the sheepfold is 
meant the church of Christ, within which his rheep 
or people are, as it were, kept and fed. And it is 
equally plain that " the shepherd of the sheep " means 
the true minister of the gospel. In the latter part 
of the parable we shall, see that Jesus himself is 
" the Good Shepherd ;" but here, when he says, " He 
that entereth in by the door is the shepherd of 
the sheep," he is probably speaking of an under- 
shepherd, a minister; for there would seem to be 
some confusion in his speaking of himself in the 
same sentence both under the figure of a door and 
under that of the shepherd who goes in by the 
door — and there is no confusion in the teaching of 
our Lord. 

In explaining the parable, he tells us plainly 
what is meant by the door: "Verily, verily, I say 
unto you, I am the door of the sheep." He himself 
is the door of the sheepfold, and by him every true 
shepherd goes in. But the Jewish teachers did not 
go in by him. When once he had come and pro- 
claimed himself as the Son of God, the promised 
Messiah, they ought to have believed in him and 



164 THE PARABLES OF OUR LORD. 

received him, and taught the people to do the same. 
Then they wonld have been true ministers of God, 
going in by the door to tend the flock. Instead of 
this, they rejected and opposed him. Thus they 
proved themselves to be no shepherds, but thieves 
and robbers. For every true shepherd went in by 
the door, Christ Jesus ; but they climbed up another 
way. 

This applies to ministers of the gospel now. If 
any one does not go in to the flock by Christ as the 
door, he is no true shepherd. He may bear the 
name and fill the oflice outwardlj', as even the 
scribes sat in Moses' seat; but unless he has re- 
ceived Christ himself by faith, and become parta- 
ker of his Spirit, and unless he preaches Christ as 
the way, the truth, and the life, he is no real minis- 
ter of his. He does indeed appear in the sheep- 
fold, and profess to feed the sheep ; but he has not 
come in by the door ; he has climbed up some other 
way. What is he then? A thief and a robber. 
If he preach any other doctrine than that of Christ 
crucified, he is but stealing the hearts of the peo- 
ple, robbing them of the truth, misleading and de- 
ceiving them. And if he has undertaken the min- 
istry, and still carries it on, not from faith in Christ, 
and a desire to spread his kingdom and win souls 
to him, but from some selfish or worldly motive, 
then also he is not a true shepherd ; for he has 
gone without being sent, he has taken an office to 
which he was not called, he has not entered by the 
door, he has no right to be where he is. " If any 
man have not the Spirit of Christ," says the apos- 



CHEIST THE DOOIl. 165 

tie, " he is none of liis." And if any one who is out- 
wartllj Christ's minister be destitute of his Spirit, 
surelj he too is reallj- no minister of his. 

"All that ever came before me," said our Lord, 
" are thieves and robbers : but the slieep did not hear 
them." Probably he still meant to allude to the 
Jewish teachers just before his coming and at the 
very time of it; for he could not be speaking of the 
ancient prophets. Now it is expressly said that the 
people were astonished at the teaching of our Lord, 
"for he taught them as one having authority, and 
not as the scribes ;" showing that the Jewish teach- 
ers, not being true teachers, had no weight with the 
people. They were thieves and robbers, not shep- 
herds, and the sheep did not hear them or follow 
them. There was nothing in their teaching to 
touch the conscience or to meet the wants of tlie 
soul, for they did not speak from God. 

. Whether our Lord in this first part of the para- 
ble alludes to himself at all as being the chief shep- 
herd, or Avhether — as before supposed — he hen^ 
speaks of himself under the figure of the door only, 
and means by the shepherd a common minister, it 
is clear that he describes what Avill be the effect of 
every true minister's work. All who go in to the 
sheep by the door, and simply and faithfully preach 
Jesus Christ, will find that the sheep hear them, 
and learn to know their voice and to follow them. 
The faithful ministry of the word will never be in 
vain. There will, indeed, be many f^iilures and dis- 
appointments; yet some at least of those who hear 
will liear to the saving of their souls, nud will be 



1G6 THE PARABLES OF OUR LORD. 

brought into tlie true spiritual fold of Christ. There 
is an attractive power in the preaching of the cross 
which all other preaching wants. Great gifts will 
often draw a crowd to hear, Avhatever the substance 
of the preaching may be ; but that which will win 
hearts is the simple preaching of Christ. God's 
word does not return to him void. 

The parable beautifully shows the close and lov- 
ing union between a true minister of the gospel and 
those to whom he ministers. Going in and out 
among them in his Master's name, he is gladly wel- 
comed by them. " To him the porter openeth." 
Some think there is a special meaning in these 
words, and that they signify the entrance which the 
Hoi}' Spirit gives the minister of Christ into the 
hearts of the people. I am rather disposed to take 
the words merely as showing more clearly and for- 
cibly that the true minister enters the sheejDfold by 
the door Christ Jesus, and that when he so enters 
there is none to hinder him or dispute his right. 
There was a porter to the ancient sheepfold ; but it 
does not necessarily follow that in the spiritual 
meaning there should be any person answering to 
him ; for not every part of a parable has its coun- 
terpart. But e\en when taken in this general way, 
the words express a free and continual intercourse 
between the minister and his flock. As the shep- 
herd went in and out at the door, and the porter 
always opened to him, so the faithful pastor, miu- 
tering the gospel to his flock, and doing all things 
in the name and in the poAver of his Lord, finds a 
welcome with all wlio are truly sheep of Christ. 



CHRIST THE DOOR. 167 

Pie knows them one by one, and tenderly cares for 
each. He leads them into the green pastures of 
the word of God, and feeds them, and tends them, 
and watches over them. They are not afraid to 
follow him, for they know him to be faithful and 
true. He will not teach them false doctrine, or 
lead them astray. They can trust him well, for 
they know that he calls them to follow him only as 
lie follows Christ. 

With us, the shepherd usually drives the sheep 
before him ; but in many other countries, and espe- 
cially in the East, the shej^herd goes before, and 
the sheep follow. The parable alludes to this cus- 
tom : " And when he putteth forth his own sheep, 
he goetli before them, and the sheep follow him ; 
for they know his voice." The shepherd leads the 
sheep out to the pasture, and himself shows them 
the way, while they follow at his call. In like man- 
ner the faithful minister not only points out to his 
people the way, but leads them in it, himself walk- 
ing before them and showing them a bright exam- 
ple. Let ministers be careful to teach as well by 
their life as by their words. It is sad when these 
do not agree. But it is happy indeed when the 
preacher is Inmself an example of the truths he 
preaches, and goes before his flock in the way in 
wliich he is continuall}' exhorting them to walk. 

But the door of the sheepfold was for the sheep 
as well as for the shepherd. There was but that 
one entrance. So Christ is tliB door both for min- 
isters and for people. None are truly sheep of 
Clivist's floflc butsucli as ontor bv him. "I am the 



1G8 THE PARABLES OF OUR LORD. 

door : by me if any man enter in, he shall be saved, 
a:id shall go in and out, and find pasture." Though 
Christians "will follow, and that rightly, a faithful 
pastor, yet he is not their hope, their strength, or 
their waj. Christ himself is all this, and Christ 
alone. They are not only to enter by him at first, 
and thus become sheep of the fold, but ever after 
they are to go in and out by him, and through him 
to be preserved from danger, and receive food for 
their souls, and grow in grace. Their life is to be 
in Christ. By him they are to aj^proach the Fa- 
ther; in his name they are to pray; on his merits 
and mediation to rely. He came that they might 
have life, and have it abundantly. He is their life ; 
for one figure alone can by no means express all 
that Christ is to his people. He is their door, but 
he is their life too, and a thoiTsand things besides, 
for he is in fact their all. 

Let us make sure that Christ is the door to us. 
Let us try no other "way, but enter by him alone. 
Then let us go in and out by him, enjoying through 
him all the safety and happiness of the sheep of his 
fold. Let the sheep beware of following a stranger, 
lest he should prove a thief and a robber. Let 
them be attracted by no outward shdw, and misled 
by no strange doctrine ; but let them cleave to the 
simple truth as it is in Jesus, and bring all preach- 
ing to that test. And let all "who minister in holy 
things look to it that they prove themselves true 
shepherds of the fiock by entering in at the door, 
Jesus Christ. Let them not preach themselves, but 
Christ Jesns the Lord. Let them, both in their 



CHllIHT THE DOOR. 1G9 

souls and in their ministry, know nothing, as a 
ground of hope, "save Jesus Christ, and him cru- 
cified." Let them be simple, faithful, diligent pas- 
tors. Let them point all to tlie Lord Jesus : " Be- 
hold the Lamb of God, which taketh away the sin 
of the world," and strive to build up believers in 
him. Then their work will not be in vain. " Them 
that honor me I will honor." Though their gifts 
may be small, and their sjihere narrow, yet they 
shall have souls for their hire, and in the great day 
there will not be wanting some who will be their 
crown of rejoicing. 



170 THE PAEABLES OF OUR LORD. 



xxin. 

The Good Shepherd. 

"I am the good shepherd: the good shepherd giveth his Hfe 
for the sheep. Biat he that is a hirehng, and not the shepherd, 
whose own the sheep are not, seeth the wolf coming, and leaveth 
the sheep, and fleeth : and the wolf catcheth them, and scattereth 
the sheep. The hireling fleeth, because he is a hireling, and 
careth not for the sheep. I am the good shepherd, and know my 
sheep, and am known of mine. As the Father knoweth me, even 
so know I the Father : and I lay down my life for the sheep. And 
other sheep I have, which are not of this fold : them also I must 
bring, and they shall hear my voice ; and there shall be one fold, 
and one shepherd." John 10 : 11-1 G. 



a/' E have taken the whole of the pas- 
sage, beginning with the first verse 




of this chapter, as one parable, consist- 
ing of two parts, in the former of Avhicli 
our Lord represents himself under the 
figure of the door of the sheepfold, in the latter 
under that of the shepherd. This latter part we 
have now to consider. 

In the former part he speaks of the shepherd of 
the sheep as opposed to a stranger, a thief, and a 
robber. The shepherd, who is the true and faith- 
ful minister, enters the fold by Christ as the door ; 
the stranger climbs up some other way. This is the 
difference. But now, in this latter part, a further 
distinction appears. The faithful minister was 
called " the shepherd of the sheep," but Jesus calls 



THE GOO.D SHEPHEED. 171 

himself " the Good Shepherd/' The minister is a 
true minister, because he enters into the fold by 
Jesus Christ, and ministers in his name and power 
alone, yet he is but an under-shepherd ; the Lord 
Jesus, on the other hand, is the chief Shepherd, the 
Lord of .shepherds as well as of sheep, of people 
and of pastors too. Under the one figure he is the 
door of entrance both for shepherds and for sheep ; 
under the other he himself is the Shepherd, the 
chief Shepherd, whose servants all the under-shep- 
herds are. The first figure is dropped, and a new 
one is taken up. This is often found in our Lord's 
teaching. For, as was said before, one figure alone 
cannot represent him fully. 

" I am the Good Shepherd." Jesus personally 
is the Shepherd of his sheep. David uses the same 
figure in the twenty-third Psalm : " The Lord is my 
Shepherd," and there describes the care, the safety, 
and the confidence which he thus enjo^'ed. All that 
David described, the Lord Jesus, " the Good Shep- 
herd," is to his sheep. He was so at the time Avhen 
he said, "I am the Good Shepherd," and he is so 
still. "While he was on earth, he used to go about 
from place to place attended b}^ his disciples. 
Wherever he went, they went. He led them, taught 
them, and kept them. He himself said, "While I 
was with them in the world, I kept them in thy 
name." We can see the force and beauty of the 
figure as applied to that time. He was like a shep- 
herd with his flock. He is so stilL When going 
away, he said, " I will not leave you comfortless ;" 
that is, orphans and destilvfe, for so the Greek 



172 THE PAKABLES OF OUll LOKD. 

means — " I will come to jou." He is not -with us 
now in bodily presence ; but lie is with us by the 
Spirit, and thus the promise is fulfilled. AVe see 
not him, but he sees us. "\Ve are stiU his sheep, 
and he is our Shej^herd — our personal Shepherd. 
Long after his bodily presence had been with- 
drawn, the apostle Peter wrote, " Ye Avere as sheep 
going astray ; but are now returned unto the Shep- 
herd and Bishop of your souls." Every humble 
believer may still say with DaAdd, " The Lord is my 
Shepherd." 

But our Lord sa^'s, "I am the Good Shejiherd;' 
not merelj' a shepherd, but a good shepherd; and 
not merelj' a good shepherd, as any faithful under- 
shepherd might be called, but tlie Good Shepherd. 
He separates himself from all others, and speaks of 
himself as apart and alone, distinct from and far 
above all other shepherds : " I am the Good Shep- 
herd." And this, not because he is so much higher 
than they, nor because he is so far better, kinder, 
more careful and loving, but for another reason: 
"I am the Good Shepherd," he says; "the good 
shepherd giveth his life for the sheep." He had 
not done so then ; but he was going to do so very 
soon. It was in his mind — his fixed and settled 
purpose. He -came to give his life a ransom for 
many, and nothing could lead him to draw back, 
because nothing else could save his sheep. It is 
this, above all, that makes him " tlie Good Shep- 
herd." 

Our Lord enlarges upon this in the parable, 
pointing out the difference lietween the condu-ct of 



THE GOOD SHEPHEKD. 173 

a slieplierd and a hireling. A hireling, or paid ser- 
vant, however faithful he may be, does not care for 
the sheep as the shepherd does, to whom they be- 
long ; still less if he be, as our Lord seems to imph', 
of a hireling spirit, serving only for pay. Such a 
man may do his duty towards the flock in common 
times, but he will not expose himself to danger for 
their sake. In that age and country, when such a 
man saw the wolf coming, he would leave the sheep 
and flee. Not so the shepherd himself. The sheep 
are his. He knows them, and cares for them. Ho 
will not shrink from danger in defending them. 
Should the wolf come, he Avill not flee, but will ex- 
pose his own life to save theirs; "the good shep- 
herd giveth his life for the sheep." Our blessed 
Lord himself went far bej-ond the parable. A good 
shepherd might be willing to run some risk of life 
for his" sheep ; but Jesus, " the Good Shepherd," 
gave his life for the sheep, knowing beforehand 
that this would be required. The faithful shepherd 
might expose himself to danger, but Avould proba- 
bly escape; Jesus freely gave himself to die; and 
even when the cup of sufiering might not pass 
from him, still he said, "Not my will, but thine be 
done." 

It is the blood of Jesus, shed for sinners, that 
has rescued them from the enemy, and placed them 
in safety and happiness. Sin had made a separa- 
tion between God and man, guilt rested on the con- 
science, and fallen man lay under the power of the 
evil one. The blood of Jesus has made a full atone- 
ment for sin, and now every believer in him is freed 



174 THE PARABLES OF OUR LORD. 

from condemnation, and delivered from the power 
of Satan. All his salvation rests upon this founda- 
tion, that Jesus died for him. "The good shepherd 
grveth his life for the sheep :" these words express 
that which every believer takes as the only ground 
of his hope and trust. 

The sense of this redeeming love knits his heart 
to Christ. As the good shepherd knows his slieej), 
so do they know him. If the sheep of Christ's 
flock know the voice of the faithful under-shepherd, 
who enters in to them by the door, and speaks to 
them the words of truth, much more do they know 
and love the voice of the Good Shepherd himself. 
They hear him speaking to them in his wordj in his 
dealings, by his ministers, by his Spirit. They 
never forget his love in dying for them, and this 
makes them hear love in all his words, and see love 
in all his dealings. Because he first loved' them, 
they now love him. " My sheep hear my voice, 
and they follow me." He may lead them at times 
through rough places, yet will they follow him. He 
may call them to walk in darkness; yet, led by his 
voice, they will follow him still. He will never lead 
them wrong, and they know it. The way may at 
times be rough and dark, but it will conduct them 
to him, that where he is, there they may be also; 
for he said, " I give unto them eternal life ; and they 
shall never perish, neither shall any man pluck 
them out of my hand." 

But in following him they want his help. In 
themselves they are still weak and prone to stray. 
The Good Shepherd gave his life for them, but they 



THE GOOD SHEPHERD. 175 

want his grace and guidance still. Still therefore 
he watches over them as their Shepherd. "lam 
the Good Shepherd," he says. Not merely was he 
so when he died for them, but he is so now. He 
loves them now as much as when he gave his life 
for them. Their safety is as dear to him, and he is 
as much engaged in providing for their Avelfare. 
Tru^ that which marks him especially as the Good 
Shepherd is that he gave his life for the sheep; 
but every jiart of our Shepherd's dealings is of a 
piece with that. No earthly shepherd is so Avatcli- 
ful and tender in his care over his sheep as our 
heavenly Shepherd is towards us. He kuoAvs our 
dangers, our snares, and our weaknesses. He sees 
every byi^ath into which we might wander unsus- 
pecting, and every enemy that is lying in wait for 
us. He watches over us every moment with a faith- 
■ful and loving care. Our feeblest cry will bring 
him to our help. One upward look of the heart 
will give us the comfort of his presence. Our safety 
is to keep close to him, listening to his voice, and 
following where he leads. 

There is one other point which the parable sets 
before us. There are sheep of Christ not yet gath- 
ered in. "And other sheep I have, which are not 
of this fold: them also I must bring, and they shall 
hear my voice; and there shall be one fold, and one 
shepherd." Have we any duty towards these Avan- 
derers? Have we any thing to do in the work of 
bringing them in ? Yes ; our Lord has so ordered 
it, that every one Avho is himself Avithin the fold is 
to do his part toAvards bringing in others. True, it 



176 THE PAEABLES OF OUE LOKD. 

is the Good Sbeplierd himself who will bring them 
in : " Them also / must bring." It is his love, his 
grace, his power, his word, that will do this work. 
Yet he is pleased to use men as his instruments. 
" Go ye into all the world, and preach the gospel to 
every creature," Wherever any are found outside 
the fold, whether at home or in distant lands, there 
Christians are to do all they can to bring them in. 
We pray every day, " Thy kingdom come." We 
are to act up to our own prayer. Not only are the 
ministers of Christ, the under-shepherds, to labor 
for this; but private Christians too — the sheep of 
the flock. Do we not know that it is the nature of 
sheep to follow one another ? Often they will fol- 
low one another into danger; but often, on the 
other hand, we may hear the shepherd call, and 
see at first only one or two sheep obey the voice, 
but soon another and another goes after these few, • 
and presently the whole flock is in motion towards 
the shepherd. Thus let Christ's sheep lead others 
to him by following him themselves. Let every 
Christian be seen following Christ in a holy and 
consistent life ; and let him miss no opportunity of 
speaking a word that may lead some wanderer 
home. " Them also I must bring," said our Sav- 
iour. Let the servants of Christ be like-minded 
with their Master; and when they see numbers 
around them going astray, and feel withal that God 
has placed those w^anderers Avithin their reach, and 
given them in his providence some special means 
and opportunities for doing them good, then let 
them humbly follow their Master's pattern, and 



THE GOOD SHEPHERD. 177 

say, "TJiein also /must bring." The work by 
which a sinner is brought to God is God's alone, 
yet sinful man may be the instrument in his hand.' 
Happy the day, when there shall be "one fold and 
one shepherd." And happy then, he who shall 
have done his part under the Good Shepherd in 
bringing these wanderers in. 



8* 



178 THE PARABLES OF OUR LORD. 



XXIV. 



The Strait pATE, and the Shut Doof^. 

"Strive to euter iu at the strait gate: for many, I say uuto 
yoii, will seek to enter in, and shall not be able. When once the 
master of the house is risen up, and hath slint to the door, and ye 
begin to stand without, and to knock at the door, saying. Lord, 
Lord, open unto lis ; and he shall answer and say unto you, I 
know you not whence ye are : Then shall ye begin to say. We 
have eaten and drunk in thy presence, and thou hast taught in our 
streets. But he shall say, I tell you, I know you aiot whence ye 
are : depart from me, all ye M'orlcers of iniquity. There shall be 
weeping and gnashing of teeth, when ye shall see Abraham, and 
Isaac, and Jacob, and all the prophets, in the kingdom of God, 
and you yourselves thrust out. And they shall come from the east, 
and from the west, and from the north, and from the south, and 
shall sit down in the kingdom of God. And, behold, there are 
last which shall be tirst, and there are iirst which shall be last." 
Luke 13 : -i-l-^O. 

HIS passage, tliougli it can Larcllj be 
looked upon as one connected parable, 
'ct contains most solemn teaching in a 
)arable form. It is the answer to a ques- 
ion. One said to our Lord, " Lord, are 
there few that be saved ?" We know not 
who or what this person was, or why he asked such 
a question ; but the answer is remarkable. It is an 
answer, and yet it is not an answer. The man is 
not told in words whether the saved are few or 
many, but he is solemnly charged, and all others 
are charged with him, to strive to enter in. It 
might be idle curiosity that led to the question, or 




STEAIT GATE AND SHUT DOOK. 179 

it might be a sincere spirit of inquirj ; but even in 
that case, the great point was not to know about 
others, but to make sure of finding entrance our- 
selves. 

Let us dwell on three points. I. The strait 
gate; II. The shut door; III. The striving to enter. 
I. The gate is called "strait;" but this is quite 
a different word from "straight." Straight means 
that which is not crooked ; strait is an old-fashioned 
word, not much used now, meaning narrow. Wo 
iind the same word used by our Lord in Matt. 
7 :.13, 14; and there he explains fully what the strait 
gate means. "Strait is the gate, and narroAV is 
*the way, which leadeth unto life." The strait gate 
and the narrow M-ay mean the way of eternal life, 
the way of salvation, the gate or entrance to 
heaven. 

But why is it called strait ? Because it is diffi- 
cult, because so many miss it, because there is no 
room for any to pass, except those who seek to en- 
ter by one wa}-, the way which God has appointed. 
" Strait is the gate, and narrow is the way, which 
leadeth unto life, and few there be that find it." 
The way of destruction is broad, and the gate wide ; 
this is an easy course indeed. But not so the way 
of life. 

Never think the M'ay of life eternal to be easy, 
or the Christian's course to be mere play. It is 
easy to walk in the broad road, and to go in at the 
wide gate, for this is only to follow natural inclina- 
tion ; but it is not easy to walk in the way of life, 
and to go in by the strait gate. For this is a hum- 



180 THE PAEABLES OF OUR LORD. 

bling, self-denying course. This requires us to for- 
sake sin, resist temptation, and take up tlie cross 
and follow Christ. This requires us to give up all 
self-righteous trust, and depend entirely on the 
atoniug blood of Christ, coming to him as sinners 
to be saved b}^ grace alone. We must know our 
own sinfulness and weakness, we must part with all 
self-confidence, we must rest every hope on Jesus 
Christ, we must seek strength from above, we must 
watch and pray and strive, and that continually, if 
Ave would go in at that gate. 

Yet the gate is the gate of everlasting glory, and 
the way is both safe and happy. " Her wa^s are 
ways of pleasantness, and all her paths are peace."" 
No gate but the strait gate opens into the place of 
perfect happiness, no way but the narrow way leads 
thither. The strait gate, narrow and difficult as it 
is, is the gate for us to make for ; the narrow way 
is the road for us to tread. Angels in heaven re- 
joice when a wanderer turns his steps into that 
way. 

The strait gate is also an open gate. Though 
narrow, we may pass through it. " Strive to enter 
in," said our Lord. He would not have said so if 
the gate had been shut. The way is clear, for he 
himself is the way; "I am the way," he said. All 
who will are invited to enter. Christ himself has 
made this gate an open gate to us. He has opened 
the way, he himself invites us to enter, " Strive to 
enter in." 

II. Thus the case stands at present; the strait 
gate is open, and we are told to strive to enter in. 



STRAIT GATE AND SHUT DOOR. 181 

But our Lord adds, " For many, I say uuto you, 
will seek to enter hi, and shall not be able." What 
does he mean? Does he make a difference between 
striving and seeking? Or does he mean that any 
poor souls will try to go in at the strait gate, while 
it is still open, and not be able? No, he does not 
mean this. The reason why some will not find ad- 
mittance, is that they Avill not seek to enter till the 
door is shut. 

The door iciU be shut. As surely as the strait 
gate is open now, so surely "vvill it be shut some day ; 
and once shut, it cannot be opened again. This 
present time is our day of grace. We may now be 
pardoned and saved through Jesus Christ. But if 
we do not flee to him now, our day of grace will 
slip away and come to an end, and then there will 
be no more hope for us. This is the meaning of 
the door being shut. 

Even in the figure or parable itself there is 
something striking and awful in the change from 
open to shut. One moment, and you may go in ; 
the gate is narrow, but it is open ; there is.room for 
you to pass; the way has been cleared for you ; you 
are even invited, persuaded, exhorted to go in. An- 
other moment, and the door is shut. There is no 
entrance now. A crowd stands without. They 
knock at the door; they knock again and again; 
they cry, they pray, they entreat. But all in vain. 
The door is not opened, and all the answer they 
obtain is one that drives them to despair; "I know 
you not, .... depart from me." Yet who are these 
who thus stand and knock? The very persons who 



182 THE PAEABLES OF OUE LORD. 

might so lately have freely gone iu at the strait 
gate. It was opeu to them, and they were told of 
it, and invited to enter. But they would not. And 
now it is too late, for the door is shut ! 

But much more awful is it to consider more 
closely and plainly what this figure means. The 
door shut, and the persons standing without, rep- 
resent those as lost who might have been saved. 
The Lord Jesus Christ was made known to them 
as the way ; they knew the gospel, and were in the 
habit of paying an outward attention to religion. 
This is plain, for they say, " We have eaten and 
drunk iu thy presence, and thou hast taught iu our 
streets." They were not all people of bad lives — 
drunkards, liars, thieves, and such like. Many of 
them were respectable as to outward conduct, lead- 
ing a regular life, church-goers, perhaps even com- 
municants. Yet thej^ are not among the saved ; 
they are shut out. Why ? " Depart from me, all 
ye workers of iniquity." That sentence exj)laius 
all. Whatever they might be iu the sight of men, 
or in profession or outward observance, they were 
in God's sight workers of iniquity. For they w^ere 
sinners, and they did not flee to the Saviour of sin- 
ners; though tbey heard the word, they did not 
truly lay it to heart ; with all their spiritual advan- 
tages, and with all their outward attention to reli- 
gion, they never repented, never sought the Sav- 
iour's blood, never gave their hearts to God; they 
did not seek first the kingdom of God, or strive to 
enter in at the strait gate. Thus they had no part 
in Christ, and were therefore yet in their sins — 



STRAIT GATE AND SHUT DOOR. 183 

"workers of iniquity" in the sight of God, and so 
shut out. 

Oh, think what it would be to stand there out- 
side the door, Avith the door slait ! To look back 
on the time past, Avheu the door was open ; to re- 
member words heard and read in b^-gone years, 
words of warning, of invitation, of mercy, love, and 
salvation ; to think of many a gracious call, and 
many a heart-searching appeal, and many a solemn 
warning; and to know that it is now too late ! No 
more warnings or appeals, no more calls, no more 
words of love and mercy; all these are past, the 
time for them is gone, the door is shut, and shut 
for ever. 

III. The lesson from such a picture, the lesson 
from the whole subject, is this: "Strive to enter in 
at the strait gate." 

" Strive to enter in." This is a very strong 
word, the strongest word we have, perhaps, to ex- 
press seeking, trying, endeavoring. In the ancient 
games of running and wrestling, men used to put 
forth all their strength and speed, and to do their 
very utmost to win the prize ; and this word " strive" 
is the word made use of to express this. Thus St. 
Paul writes of those " that strive for the mastery." 
In another place, when he is begging the Corin- 
thians to be very earnest in prajer, he uses the 
same word : " I beseech you, brethren, .... that ye 
strive together with me in your prayers to God for 
me." And we ourselves, if we see one very diligent, 
and very much in earnest in his worldly calling, are 
apt to call such a man " a striving man." Our Lord 



184 THE PARABLES OP OUR LORD. 

bids us strive about our souls, strive to enter in. 
Many give only half a heart to this work, but we 
must give a whole heart. Many strive hard about 
this world, but not at all about the next ; active, 
diligent, persevering in business, but cold and. list- 
less in religion. This will not do. " Strive to enter 
.in," our Lord saj's. He would not have said so if 
Avo could get in without striving. True, he himself 
is the way, the living way. He, and he alone, has 
made open the entrance to us; and whoever enters 
will owe all his salvation to him. Yet we are to 
strive. Jesus himself tells us to strive. No one 
can strive too earnestly. It must be the first con- 
cern with us all. Whatever else we are diligent 
about, we should be most diligent about this ; what- 
ever else we strive for, we should, strive for this 
most of all: that Ave may enter in at the strait gate, 
and find acceptance with God through Christ Jesus. 
If we should gain the whole world, and lose this, 
what would it profit us ? 

But Ave must not only strive; Ave must strive 
now. Our Lord teaches us not only that Ave are to 
seek aboA'e every thing else that we may enter in, 
but also that we are to be sure to do this while the 
door is yet open. " For many, I say unto you, Avill 
seek to enter in, and shall not be able." Yes, they 
Avill seek, and seek earnestly. No more coldness or 
unconcern then. No more formal worship, no more 
praj-erless prayers. Now at length they are in ear- 
nest. They seek to enter in. That is all they care 
for. Their riches, their business, their pleasures, 
Avhat are all these to them noAv ? Nothing. Let 



STKAIT GATE AND SHUT DOOE. 185 

but the door be opened once more, let but an en- 
trance be given to them. That is all the}^ seek, all 
they think of now. "Lord, Lord, open unto us!" 
Ah, why did the}' not seek thus earnestly before? 
TVliy did they not put up such a prayer while yet 
their day of grace lasted. Time was when not a 
cry would have been unheeded, not a prayer un- 
heard ; Avhy did they put off crying for admittance 
till the door was shut ? Why did they never pray 
in earnest till the time for hearing prayer was past? 
Do not you so. Be not j'ou found among those 
who will seek to enter in and not be able. • " Strive 
to enter in at the strait gate." Strive no7c. If j-ou 
have not yet begun, begin at once. If you have 
hitherto put it off — for an}' thing in all the world, 
for business, for family cares, for any thing what- 
ever — put it off no more. This is a matter that will 
not bear putting off. While you are putting it off, 
the door ma}' be shut. It is open now ; and the 
Lord Jesus himself says to you, " Strive to enter 
in." , He says also, "I am the way, the truth, and 
the life;" and again, "Him that cometh to me I will 
in no wise cast out." 



186 THE PARABLES OF OUR LORD. 

XXV. 

The Guests who Chose the Chief 



f 



OOMS. 



"And he put forth a parable to those which were bidden, when 
he marked how they chose out the chief rooms: saying unto them. 
When thou art bidden of any man to a wedding, sit not down in 
tlie liighest room; lest a more honorable man than thou be bidden 
of him ; and he that bade thee and him come and say to thee, 
Give this man place ; and thou begin with shame to take the low- 
est room. But when thou art bidden, go and sit down in the low- 
est room ; that when he that bade thee cometh, he may say unto 
thee. Friend, go up higher : then shalt thou have worship in the 
presence of them that sit at meat with thee. For whosoever exalt- 
eth himself shall be abased ; and he that hurableth himself shall 
be exalted." Luke 14 : 7-11. 

'^L^HIS is a parable of the simplest kind, a 
general lesson drawn from a particular 




instance ; the lesson is humility, the in- 
stance is the choosing of a place at a feast. 
Our Lord had gone into the house of 
one of the Pharisees to eat bread on the 
Sabbath-day (ver. 1), and it Avas probably then that 
he saw the other guests striving for the chief places. 
This was the common practice of the scribes and 
Pharisees. Our Lord said of them elsewhere, that 
they "loved the uppermost rooms at feasts, and the 
chief seats in the synagogues." 

AVe are not to suppose that the feast was held 
in different rooms. Probably it was all in one room, 



CHOOSING THE CHIEF ROOMS. 187 

but at different tables. The guests sat, or rather 
reclined, on benches or couches ranged along the 
tables, and one of these no doubt was the place of 
honor. There probably the giyer of the feast sat, 
and all tried to be as near to him as possible. By 
" the highest room," therefore, we are to under- 
stand the chief bench or couch. 

It does not appear that this eating of bread at 
the Pharisee's house on the Sabbath-day was any 
thing more than a common meal, to which the Phar- 
isee, had invited our Lord and a number of other 
guests. Yet even on so common an occasion all 
sought for the best places. Much more would they 
do so on greater occasions, such as a wedding-feast. 
Our Lord therefore draws the lesson, not from the 
meal of which he was then partaking, but from a 
wedding-feast : " When thou art bidden of any man 
to a wedding, sit not down in the highest room," 
or on the chief seat. 

The reason which our Lord gives for their not 
doing so is one which his hearers would be likely 
to feel. It would be a great mortification to their 
pride if, after they had secured the chief place, the 
master of the house should make them give way to 
some more important guest. Not only would the 
chief seat be lost, but b}' that time the best of the 
lower places would be filled, and nothing would be 
left for them but one of the lowest of all. On the 
other hand, it would be a great honor if, after they 
had modestly sat doAni in a low place, the master 
shoul bid them move to a higher. In that case all 
the other guests would pay them respect, and the 



188 THE PARABLES OF OUR LORD. 

change from loAver to higher would bring them even 
more honor than if they had taken the highest 
place at first and been able to keep it. 

From this supposed case our Lord draws a gen- 
eral warning against self-exaltation and a lesson of 
humility : " For whosoever exalteth himself shall 
be abased ; and he that humbleth himself shall be 
exalted." But we are not to suppose that he means 
us to be influenced by no higher motive than the 
wish to be moved up higher after having taken a 
low place. This would be but another way of gain- 
ing tJie same object. This would be to do in a less 
direct manner the very thing which he bids us not 
to do. This would be, not humility, but "the pride 
that apes humility." The truly humble guest would 
take a low place, from a feeling that it was the right 
place for him, and from a dislike to putting himself 
forward, not from the secret hope that he would 
be seated all the higher for it in the end. In like 
manner, he who is truly humble in other things not 
only acts outwardly in a humble manner, but feels 
humble, and is humble. He does not calculate what 
will be the consequence of his taking a low place 
before men ; he does so sincerely and truly ; this is 
the only place of which he thinks himself worthy ; 
and it is often a great surprise to such a man when 
others take a different view of what he deserves, 
and bid him "go up higher." 

The whole spirit of our holy religion is opposed 
to self-exaltation. We must become as little chil- 
dren, if we would enter into the kingdom of God. 
"\Ve are to humble ourselves under the miglity hand 



CHOOSING TIIE CHIEF EOOMS. 189 

of God ; we are invited to look iu faitli to the Lord 
Jesus Christ and be saved, but we are to look as 
siiDiers. If we do not come to Jesus humbly, we do 
not really come at all. " Grod, I thank thee that I 
am not as other men are !" was a wav of addressiuo; 
God that found no acceptance. " God be merciful to 
me a sinner !" was a praj-er that was heard and an- 
swered. The self-righteous will hereafter be cov- 
ered with shame and confusion of fuee, and will be 
abased indeed ; while they who shall have trulj- hum- 
bled themselves for sin, and sought the blood of 
sprinkling, and thenceforth tried to walk humbly 
with their God, will be exalted far above their high- 
est hopes. 

Yet, strange to say, some who hold such doc- 
trines and principles as these, and seem to hold 
them sincerelv, and to feel and act accordinglv with 
regard to their souls' concerns, do yet by no means 
shov\^ a spirit of humilit}* in other tilings, but are 
often proud, ambitious, and self-exalting. It seems 
as if they could be humble before God," but not 
humble with regard to men. There is something- 
wrong here ; there must be something Avanting in 
their contrition before God, their sense of unwor- 
thiness, their feeling of the evil of sin. For the 
heart that is truly humbled before God cannot but 
be humble towards men also. A broken and con- 
trite spirit cannot dwell in the same heart with a 
spirit of pride and self-exaltation. A humble man 
is humble in all things. And one who is vain and 
ambitious with regard to his fellow-creatures, and 
desires to have the first ]ilacc among them, ought 



190 THE PARABLES OF OUR LORD. 

to examine himself very strictly as to the state of 
his heart towards God, lest pride should be lurking 
there still. 

Yet it must be granted that the desire to get on 
in the world is natural to us, and is not always 
wrong, even though we must in some measure get 
on at the expense of others, whom we leave behind 
and perhaps displace. Life is in this respect like 
a race ; some win, others lose ; some are successful 
and prosperous, others meet with little but failure. 
There is nothing wrong in doing our best to suc- 
ceed, if only we maintain a right spirit and act on 
right principles. In seeking to get on ourselves, 
we need not desire to keep others back. On the 
contrary, we may often lend them a helping hand. 
An honest and moderate endeavor to advance our- 
selves is not inconsistent with true humility, and 
we may seek to raise ourselves without any thing 
of pride, envy, or jealousy. 

But all such desires must be watched ; for the 
heart is deceitful, and the world is ensnaring. And 
the words of our Lord must never be forgotten, 
" Seek ye first the kingdom of God and his right- 
eousness ;" nor those of the apostle, " Set your affec- 
tion on things above, not on things on the earth." 
There, indeed, we cannot desire too much or seek 
too high a place. There the humblest will be high- 
est, and they who have not sought for themselves 
the great things of this world will be great indeed. 
At the marriage supper of the Lamb there will 
be no misplacing of the guests, no moving up or 
moving down ; none of the proud or self-exalting 



CHOOSING THE CHIEF ROOMS. 191 

will sit down there, and not one bumble disciple 
will be missing. Each guest will be placed b}- 
the Master himself; none will be mortified or dis- 
contented, but all will be satisfied, all thankful, 
all happy, all glorious. That is what we are to 
seek first. 



/ 



192 THE PARABLES OF OUR LORD. 



XXVI. 

REAT Supper. 



The P _ 

"Then said he unto him, A certain man made a great supper, 
and bade many : and sent his servant at siipper time to say to thera 
that were bidden, Come ; for all things are now ready. And they 
all with one consent began to make exci;se. The first said unto 
him, I have bought a piece of ground, and I must needs go and 
see it : I pray thee have me excused. And another said, I have 
bought five yoke of oxen, and I go to prove them : I pray thee 
have me exciised. And another said, I have married a wife, and 
therefore I cannot come. So that servant came, and showed his 
lord these things. Then the master of the house being angry said 
to his servant. Go out quickly into the streets and lanes of the 
city, and bring in hither the i^oor, and the maimed and the halt, 
and the blind. And the servant said. Lord, it is done as thou 
hast commanded, and j'et there is room. And the lord said unto 
the servant. Go out into the highways and hedges, and compel 
them to come in, that my house may be filled. For I say unto 
you, that none of those men which were bidden shall taste of my 
Bupper." Luke U : lG-24 ; see also Matt. 22 : 1-10. 

'HIS parable was spoken by our Lord 
■svLile sittino; at meat in the Pharisee's 




. --^!<-H] house, b}' way of answer to what one of 

\^Jj those present had said: "Blessed is he 

^VT^ that shall eat bread in the kingdom of 

God." Those words therefore help us to 

understand the parable. They plainly refer to a 

spiritual feast, and so does the parable. 

The "certain man" means Almighty God: the 
great supper- means the provision which God has 
made for our souls in the gospel; the "many" Avho 
are bidden to it mean all to whom the gospel comes. 



THE GREAT SUPPER. 193 

I pass over the application of the parable to the 
Jewish nation, because that concerns us less than 
its application to ourselves ; only remarking that 
the Jews were invited first, and that when they as 
a nation refused the invitation, then it was given to 
others ; first to the nations nearest to the Jews, and 
then to all the nations of the world. Long before 
Christ came, the Jews knew the will of God, and 
bad the promise of the Messiah ; thus, in a general 
way, they were bidden ; when our Lord came, they 
were invited at once to believe in him, for the spir- 
itual feast was then ready : but they rejected Christ, 
and then the gospel was preached to the Gentiles. 
Our Lord's parting command was : " Go ye into all 
the world, and preach the gospel to every crea- 
ture." 

Passing from this, let us now consider the para- 
ble more closely as applying to ourselves. 

God has made a great supper, the gospel plan 
of salvation. It is great in every way. It supplies 
a great need, it is large enough for all, it will fully 
satisfy all who partake of it ; it is rich and plenti- 
ful, and will not only feed those who are spiritually 
hungiy, but will make them happy too. It is also 
a great supper, because the guests are man}^ ; for 
though many refuse, yet great numbers accept the 
invitation. Already the whole body of believers 
throughout the world is large ; but what .will the 
number be when all the guests of every age and 
country are gathered together at the feast above ? 

We are bidden to this supper. The man in the 
parable bade many. God also has invited many; 

Paiablea. 9 



194 THE PARABLES OF OUR LORD. 

he lias invited lis, for we have heard the gospel, and 
it is in the gospel that the call is given. The invi- 
tation is quite free ; there is nothing to pay. Just 
as we are, we are invited to go to Christ ; and in 
him are offered to us freely pardon, life, salvation, 
peace, heaven. 

This invitation has come to us ; but, more than 
that, it does still come to us continually. The par- 
able represents one message only, when the feast 
was actually spread: "Come, for all things are now 
ready;" but we are alwaj'S receiving the message 
of the gospel afresh. Every time we hear the 
preaching of the word, eveiy time we open the 
Bible, the gracious call comes to us again, in one 
shape or another, "Come, for all things are now 
ready." 

What have we done, and what are we doing 
with regard to the gospel call ? That is the main 
point in the parable. Those to whom the message 
was sent, "Come, for all things are now ready," 
" with one consent began to make excuse." This 
does not mean that they agreed among themselves 
what to do and say, for they were not together 
when the message was brought ; it came to each 
separately. But the meaning is, that they were all 
of one mind in the matter; none of them had any 
wish to be at the supper; all alike tried to find an 
excuse. . The excuses were various, but the mind 
was the same : they would not go. 

How exactly this represents what takes place 
with regard to the gospel. Sinners are invited to 
go to Christ, but they have no wish to go. They 



THE GEEAT SUPPER. 195 

feel no need of him, aud see nothing to desire in 
him. The comphiint of the prophet comes true : 
" "Who hath beheved our report ?" And our Lord's 
own words are fulfilled : "Ye will not come unto me, 
that ye might have life." Therefore they make ex- 
cuse; not in words, perhaps, but in deed. They 
hear the gospel ; that they can hardly help doing. 
Perhaps some may even feel at times half drawn to 
accept it. But they do not obey the call. Their 
will is not that wa}'. Some reason they will find 
for refusing, or if not refusing, neglecting; and to 
neglect is really to refuse. And they do find a rea- 
son. Whether it satisfies even their own conscience 
may be a question. 

But the excuses in the parable look at first sight 
like real and good excuses. No doubt the ground 
and the oxen had been bought, and the wife had 
been latel}^ taken in marriage. Yet the invitations 
to that supper ought to have outweighed all. "What- 
ever had happened, they ought to have gone. We 
see this more clearly in the explanation than in the 
parable itself. For the supper, as we have seen, 
means the gospel, and the gospel call must be obey- 
ed in spite of all hinderances, and nothing whatever 
ran form a good excuse for not obeying it. These 
men did not stay away for the purpose of doing any 
thing wrong ; the things were right in themselves. 
And, in the same waj^ the things by which men ex- 
cuse themselves from obeying the gospel and seek- 
ing Christ are not always wrong things. Often, 
very often, they are, but by no means alwaj'S. 

One of these men had bought a piece of ground, 



196 THE PAEABLES OF OUR LORD. 

and tliougbt himself bound to go and see it. Thus 
it often is, that men of great possessions let their 
possessions hinder them from attending to their 
souls. And not only men of great possessions. 
Here it was but one piece of ground that kept the 
man from the feast. A very small share of worldly 
goods will keep a man from Christ, if the heart be 
too much set upon it. A worldly and covetous mind 
is not confined to the rich. Such a person does not 
speak perhaps like the man in the parable, and say 
in words that he cannot and will not attend to the 
call of God because of his possessions. But he does 
in fact let them hinder him. His mind is full of 
worldly things; his pleasures are all drawn from 
what he has got; his chief desire is to get more; 
he has no room in his thoughts for the things of 
God, far less can he give them, what they timst 
have, the first place. He might lawfully look to 
his property. Nay, he ought to do so. But he 
ought not to let it stand in the way of his soul. 
Lands and houses, old possessions and new, all 
should come second to salvation. When Christ 
calls, we must be prepared to leave all, if need be, 
and follow him. 

The second man must go and try his new oxen ; 
that was his excuse. He was doubtless a careful 
and industrious man, and at another time this 
would have been quite right ; but not when he was 
called to that supper. As worldly possessions must 
not stand in the w^ay of our souls, no more should 
worldly business, or work. Yet it often does. Some 
men are so busy that they cannot find time for reli- 



THE GEEAT SUPPEE. 197 

gion. They almost say so. Some clay, they think, 
their business will be less engrossing, their work 
lighter; then they will attend to such things, for 
they know they ought to be attended to. Alas, 
that time may never come, or not till it is too late. 
Some there are who think and speak thus; but per- 
haps there are more still who act so without saying 
so. Their life is one almost unbroken course of 
business, work, and v»'orldly anxiety. Their busi- 
ness may be honestly conducted, their work faith- 
fully done, and their anxieties may but spring nat- 
urally from their large concerns. Their fault is, 
not in being men of business, or working men, but 
in letting work or business thrust out religion, and 
keep them back from Christ. " Business must be 
attended to," such men are wont to say; "work 
must be done." Another "mv.st'' may be the an- 
swer to them. " The soul must be cared for, Christ 
must be sought, the gospel must be heartily re- 
ceived, or you are undone for ever." And this 
"must" is the stronger of the two. It never can 
bo right to be kept back fi'om true religion b}^ 
worldly business or work. It is a very common 
excuse, but it will no more prevail than did that of 
the man in the parable. 

The third man excused himself by his having 
lately married a wife. Family reasons are often 
made an excuse for not attending to religion. The 
most common instance, perhaps, is that of the 
mother of a young family. Some young mothers 
never, or almost never, enter the house of God, 
They cannot, they say ; they have so much to do 



198 THE PAEABLES OF OUR LOED. 

at home. But other young mothers do, though 
with difficulty; and, generally speaking, what one 
does, another may do. The chief difference is in 
the will. A mother who very much wishes to go to 
the house of God, will find that she can often do 
so. One who has no wish at all to go is ready to 
catch at any excuse. But going to the house of 
God is not in itself accepting the gospel call, but 
only going to hear it again and to join in worship. 
To accept the call of the gospel is something deeper ; 
it is to repent, and believe in Jesus, and close with 
God's ofi'er of salvation by him. A person may be 
a steady church-goer, and yet not do this. Family 
cares are often made an excuse for not thus giving 
the heart to God. The heart of the careful and 
anxious mother is quite filled with thoughts of her 
children. She seems to live "but for them. And is 
not this right ? Is she not their mother V Is she 
not bound to care for them ? Yes ; but not in such 
a way as to lead her not to care for her own sou! 
God never places us in any circumstances in whicli 
we may not serve him and do his will. The busiest 
mother of a family ought still to be seeking God 
first. No family cares ought to keep her from com- 
ing to Christ, as she is invited to do in the gospel. 
Family duties are very important and very press- 
ing, but this is the great concern; and family duties 
would be all the better done, and children would be 
better cared for, better brought up, ay, and made 
happier too, if parents would but seek first the 
kingdom of God and his righteousness. This is an- 
other vain excuse. It looks right, but it is wrong. 



THE GREAT SUPPEE. 199 

But if it is wrong to be kept back from serious 
religion by famil}^ cares, still more so is it to let the 
love of pleasure be the hiuderaiice. Perliaps tlie 
case of the third man may point to this also. He 
wished to enjo}' the society of his newly married 
wife, and therefore would not go to the feast; many 
are so bent upon worldly pleasures, often of a less 
innocent kind, that they cannot or will not give 
their Rearts to spiritual things. This is espcciall}'- 
the case with the young. Youth- is the season of 
-enjoyment ; all looks bright then, and no one would 
wish to damp youthful spirits, or to interfere with 
the keen delight which the young take in what 
pleases them. Yet there is no time of life at which 
the concerns of the soul ought not to be first. Our 
chief pleasures, in youth as well as in after years,- 
should be drawn from things spiritual; and that 
person mud be wrong, whether j'oung or old, who 
allows worldly pleasures to keep him from Christ. 

The love of pleasure should be watched against 
even by those who are not thus utterly thoughtless, 
for they too are in danger from it. Too much in- 
dulgence in this way blunts the spiritual afiections, 
and takes away the taste for serious things. And 
there is danger also of being led to join in things in 
which a Christian ought to have no part, and thus ' 
to seek to serve two masters. Man}', who seemed 
to begin well, have been gradually drawn back to 
the world by a too great fondness for its pleasures; 
and manj^ a young and promising disciple has 
seemed to stop in his growth through the same 
cause. There is awful danger in such cases of 



200 THE PAEABLES OF OUE LORD. . 

proving at last to liave Lad only " the form of god- 
liness;" for religious liabits may, in some degree, 
be maintained, while yet the heart is kept back 
from God through the love of pleasure. 

The master of the house did not accept these 
excuses; he was angry with the men who made 
them. God also is displeased with those who do 
not accept his offered mercy in Christ. He sees 
* through all their vain excuses. They may deceive 
themselves, but they cannot deceive him. It is 
highly disj)leasiug in his sight when those to Avliom 
the gospel comes suffer riches or business or family 
cares or worldly pleasures or any other cause to 
hinder them from believing and accepting it. 

The anger of the master in the parable was 
•shown in his telling his servants to go and call in 
other guests instead of those who would not come.* 
First they were to go into the streets and lanes of 
the city, and bring in " the poor, and the maimed, 
and the halt,* and the blind;" and when there was 
still room left, they were to go " into the highways 
and hedges, and compel them to come in." As for 
those who had made excuse, they should not taste 
of the supper. They who neglect the gospel are in 
great danger of having the gospel taken away from 
them. Not to speak of death, which may carry off 
the worldly and careless in a moment, the faithful 
preaching of the word may be removed from those 
who would not attend to it, and taken to some place 
where it has not hitherto been. Doubtless this often 
happens in the- providence of God. And then, most 
likely, they who used at times to feel the power of 



THE GEEAT SUPPER. 201 

the word, though they would not obey it, become 
quite careless. Even if the gospel be not thus re- 
moved, yet the end of all who excuse themselves 
from its call must be that they will be shut out at 
last. They are awful words: "I say unto you that 
none of those men which were bidden shall taste of 
my supper." Think what they mean : men invited, 
refusing or neglecting, and then shut out! This 
_ will be the case with those who neglect the gospet* 
invitation. 

There is something in the very word " excuse," 
that seems strange in this case. Men generally 
excuse themselves from something hard or painful, 
from a disagreeable duty, or a troublesome task; 
but in the parable the men excused themselves 
from a feast. And those who excuse themselves 
from the gospel, excuse themselves from the great- 
est of all blessings. Yes, the greatest of all bless- | 
iugs; in fact, all blessings are contained in what 
God offers to us in Christ — a free pardon, a full ' 
salvation, a quiet conscience, the peace of God, ^ 
eternal rest and glory. And this is what men excuse 
themselves from receiving. It is offered as a gift, 
and they will not have it. 

You will never be happy without it. The things 
Avliich form your excuse do not, cannot make you 
happy. A little pleasure for a little while is all 
they can give, and much of vexation and disap- 
pointment is mixed with it. Nothing will make 
you truly happy, nothing will make you even safe, 
but that which God offers you so freely in Christ. 
What is it that keeps you from accepting it ? What 

0* 



202 THE PARABLES OF 0U11 LORD. 

is it that you make your excuse ? Whatever it is, 
put it away. Excuse yourself uo longer. Your 
excuse is a vain one, and you know it. The word 
of God tells you so, and conscience tells you so too. 
"What will become of your excuses in the great day? 
Will you dare even to mention them ? And if they 
will be worthless then, must they not be worthless 
now? They are worthless. Be deceived by them 
no more. God calls you : obey the calf. God in- 
vites you : accept the invitation. You are not yet 
shut out, though you have neglected the invitation 
too long. Go in while you may, and you. will still 
be welcome throuo-h Jesus Christ. 



THE WEDDING G-UEST. 203 



XXVII. 

The Man without a Wedding Garment. 

"Ami when the king came in to see the guests, be saw there a 
man which had not o.u a wedding garment : and he saith unto 
him, Friend, how earnest thou iu hither not having a wedding 
garment? And he was speechless. Then said the king to the 
servants, Bind him hand and foot, and take him away, and cast 
him into outer darkness : there shall be weeping and gnashing of 
teeth. For many are called, but few are chosen. " Matt. 22:11-14. 

'HE parable of wliicli this i^assage forms 
^ part is almost the same as -that con- 
tained in the fourteenth chapter of St. 
Luke. Whether the two accounts relate 
to the same thing, or whether our Lord 
spoke the parable on two different occa- 
sions, we do not know. At all events, St. Luke 
does not record the incident of the man without 
the wedding garment. 

The guests here are those who were gathered 
in from the highways, when those first invited re- 
fused to come. The wedding was now at length 
furnished with guests, and the king came in to see 
them. 

It was the custom on such occasions for the 
great man who gave the feast to provide each guest 
with a suitable dress, usually a long white robe, 
which was put on upon entering the house. With- 
out such a dress no one might appear. 




204 THE PAEABLES OF OUE LOKD. 

But in tlie parable, wlien tlie king came in to 
see the guests, he found one who had not on a 
wedding garment. He at once addressed him, in- 
quiring how he came to be there without one. The 
man was speechless. He had no excuse to offer. 
He might have had a wedding garment for the 
asking, for the}^ were freely bestowed. It must 
have been pride, or disrespect, or mere careless 
indifference, that led him to sit doAvn at the feast 
without one. He could say nothing. Perhaps, 
before the king came in, he had found plenty to 
say. His dress was good enough, or he had not 
had time to change it, or he had forgotten to do so. 
But now, when the king himself questioned him, 
he had not a word to say. So he was cast out. 
He must sit no longer among the king's guests. 
He was ordered to be bound hand and foot, and 
cast into outer darkness, as having broken the 
king's regulations, despised his authorit^^, and treat- 
ed him with disrespect and insult. 

What does this mean? What spiritual lesson 
does the parable, in this part of it, teach ? 

The king means God himself; the feast is the 
gospel with its jDrivileges and blessings; the men 
first invited were the Jews, those called in after- 
wards were the Gentiles; and by sitting down at 
the feast we are to understand having gospel light, 
belonging outwardly to the church of Christ, and 
taking part in religious ordinances. The king com- 
ing in to see the guests must refer to the day of 
judgment, when the secrets of all hearts will be 
disclosed, and the great separation will be made. 



THE WEDDING GUEST. 205 

And the Avedcling garment means the robe of Christ's 
righteousness, implying a state of reconcihation 
and acceptance; that state, in short, in which the 
true behever is, as distinguished from the nominal 
Christian. 

The man without a wedding garment represents 
therefore one who bears the name of Christian, but 
is no Christian in heart. He takes his place among 
those who love God, and passes perhaps for a re- 
ligious man. He attends the house of God, keeps 
up, it may be, the form of worship in his family, 
and even goes to the Lord's table. But he has no 
heart-religion. With all this outward seeming, he 
has not sought the blood of sprinkling, or the gift 
of a new heart. He sits among the guests, but the 
wedding garment is wanting. 

The eye of God is upon him all along. God 
knows the true from the false. In his sight there 
is an infinite difference between the true believer 
and the nominal Christian, though both may make 
the same x^rofession ; and in the great day of judg- 
ment that difference will be made known, and the 
righteous and the wicked will be parted for ever. 
Till then, perhaps, men will not have found out the 
true character of the mere professor ; for he is not 
a gross sinner, and deceives himself probably as 
well as others. But in that great day, when the 
King — the King of kings — will come in to see the 
guests, and strict and searching examination will be 
made of a-11 who bear the Christian name, then at 
last he will be discovered to the eyes of all. He 
has no wedding garment ! He must not staj'. He 



206 THE PAKABLES OF OUE LOED. 

must be cast out. He has seemed indeed to belong 
to the church on earth, but he cannot be admitted 
into the church in heaven. He must go to his own 
place. 

There will be many such, though but one is 
mentioned in the parable; many in number and 
various in character. But they are all alike in 
this, that they have no w'edding garment; and luno 
they are all alike speechless. They do not even 
seek to make excuse. They know it would be vain 
with Him with whom they have to do. 

They were not alwaj's speechless. They could 
make excuses once. 

One used to trust in his upright character. 
When disturbed by conscience, he would take ref- 
uge in his honesty and integrity, in his doing no 
one any harm, in none having a word to say against 
him. He does not hold this language now, he is 
speechless. 

Another would look around and see numbers 
living just like himself, and would comfort himself 
with the thought that he "vvas no worse than others. 
He does not say that now. 

A third had his religion all in the head and on 
the lips. He was well acquainted with the Bible, 
kept company with religious peoj)le, knew gospel 
doctrine, and could talk fluently about it. But his 
heart was unchanged. And now, all his fluent talk 
is gone, and he too is speechless. 

Another felt the need of religion, and was always 
meaning to seek God in truth. Yes, he would in- 
deed be in earnest ; let him but begin another year, 



THE WEDDING GUEST. 207 

and lie would be quite different. So lie said, year 
after year. He does not say so now. He too is 
speechless. 

All the old excuses are gone ; these, and a thou- 
sand more. They have nothing to say. They are 
speechless. What could they say? They might 
have had the wedding garment freely. All that 
their souls needed — pardon, grace, life, salvation — 
they might have had " without money and Avithout 
price." Christ might have been theirs. He offered 
himself to them as their Saviour, and that again 
and again. But they did not accept the offer. 
They let slip the day of salvation. It is this that 
makes them speechless. 

This is a matter that concerns us all. We are 
the guests. We are sitting down at the gospel 
feast on earth, for we are living in the enjoyment 
of gospel blessings, and we bear the name of Chris- 
tian. Oh, let us see that we have the wedding 
garment ! The King has not yet come in to see 
the guests, the great day of reckoning has not yet 
arrived. Yet he does seb us all continually. • What 
robe does he see on us? The white robe, or the 
filthy garments? Have you any doubt? Oh, set 
that doubt at rest. Go to the gracious Saviour; 
go while yet you may; go just as you are; and ask 
him to wash you clean, and to clothe you in white. 
Pray for a new heart, for the gift of the Holy 
Spirit. Ask for all that is meant by the wedding 
garment. Ask in faith. The wedding garment of 
old was free ; the wedding garment of the soul is 
free too. " Ask, and it shall be given you." 



208 THE PAKABLES OF OUR LOED. 



xxviir. 

The Tower-Builder. 

' ' For wliicli of you, intending to build a tower, sitteth not 
down first, and counteth the cost, whether he hath sufiicient to* 
finish it ? Lest haply, after he hath laid the foundation, and is not 
able to finish it, all that behold it begin to mock him, saying, This 
man began to build, and was not able to finish." Luke 1-4 : 28-30. 

t-^^UE Lord invited all to become his 
followers, and was Avilling to receive all 
wlio came to him. But he would have 
none undertake his service without a full 
knowledge of what they were doing. He 
would not that any should put his hand 
to the plough, and afterwards look back. 

This parable was spoken at a time when " there 
went great multitudes with him." There might be 
among them some who, attracted by his mighty 
deeds and gracious words, were ready hastily to 
join themselves to him as his disciples, without 
sufficient thought. He warned them against this. 
Let them fully understand Avhat it was to become 
his followers. Let them be prepared beforehand 
for what they must meet with in his service. They 
must be ready to give up all for him. Even the 
closest and most sacred of natural ties must be 
held second to his claim upon them as his disci- 
ples. Not even father or mother, wife or children, 
brethren or sisters must be suffered to come in 




THE TOWER-BUILDER. 209 

competition with bim. They must be prepared, 
if required, to sacrifice hfe itself in his service. 
They must not shrink from hardship and self- 
denial. The}' must bear their cross, and follow 
him. 

This lesson our Lord enforced by the simple 
parable of the man about to build a tower. Would 
not such a man first count the cost? Would he 
not calculate his means before laying the first stone? 
Would he not, as the very first step, ascertain 
whether he had enough to finish as well as to be- 
gin ? If he should neglect this, and _^should find, 
when he had laid the foundation, that he had not 
means to finish the building, he would be a laugh- 
ing-stock to all. The unfinished tower would be 
perfectly useless. The time and money bestowed 
upon it would have been quite thrown away. And 
the building itself, in its unfinished and useless 
state, would raise a laugh against him from all 
beholders. 

So is it likely to be with those who undertake 
the service of Christ inconsiderately. They do not 
think enough of the deep importance of what they 
are doing. They do not seriously consider-what it 
means, what it requires, and what consequences it 
will bring. In a moment of excited feeling they 
profess themselves disciples of Christ, supposing 
that their feelings will always be as they are now, 
and not realizing the hinderances, the difiiculties, 
and the discouragements of the Christian course. 
So when these things come, as come they must, 
they are disappointed. They find the service of 



210 THE PAEABLES OF OUR LOED. 

Christ different from tlieir expectations. And in 
many cases tliat service is given up in disgust, and 
the world is sought again, and perhaps " the last 
state of that man is worse than the first." Beli- 
gion is now distasteful to him, and he is not un- 
likely to give himself wholly to the world, or even 
to go great lengths in sin. 

Alas for the early promise! Alas for the youth- 
ful warmth and zeal! Alas for the eager hearing 
of the gospel, the earnest attention, the deep inter- 
est, the seeming impression ! Where are they now ? 
Gone, gone, j^erhaps never to return. The unfin- 
ished beginning is useless to the man himself, use- 
less to all. No religion can save that stops short 
of a coming to Christ and a cleaving to Christ. 
And no one can be really useful to others, who 
does but begin well, and then goes back or turns 
aside. 

This brings discredit not only on the person 
concerned, but also on religion itself, though most 
unjustly. The world gladly welcomes such a one 
into its ranks again; yet secretly it thinks the 
worse of him for turning back from God. " See !" 
it cries, " this comes of extreme opinions. This is 
what extravagance and enthusiasm end in. Such 
strictness could not last." 

Thus our Lord warns uar against inconsiderately 
taking up his service. But would he deter us from 
serving him? Oh, no. He says to all: "Come 
unto me." But he says further : " Come, take up 
the cross, and follow me." He invites us to join 
ourselves to him ; but he would have us do it with 



THE TOWER-BUILDEE. 211 

deep seriousness, with a full sense of what we are 
doing, and with a real surrender of heart. He 
woiild not discourage any. " My yoke is easy," he 
says, " and my burden is light," " Peace I leave 
with you, my peace I giA-e unto you." His service 
is the only happy service, and to be Ids is the only 
way to be safe. "\Ve shall indeed be called to give 
up sin and the world for his sake, and in fol- 
lowing him we shall have to " endure hardness." 
Yet we shall be no losers; our Master will more 
than make up to us for all that we shall give 
up for him. He will give us now pardon and 
peace, and in the end he will give us a home with 
him for ever. 

It is not too late for those who have turned 
uvvay from Christ, after once beginning to serve 
him, to turn to him again. Even the backslider 
he graciously invites. But let them come to him . 
now, not hastily and inconsiderately as they once 
did, but humbly, thoughtfully, prayerfully. Un- 
like the builder of the tower, they have no resour- 
ces whatever of their own — nothing even to begin 
with ; they must owe all to grace. Let them form 
no rash and hasty purposes, and make no loud 
professions. Let them seek the Holy Spirit. Let 
them ask for grace according to their need; grace 
to choose Christ, grace to cleave to him, grace to 
follow him ; daily grace for daily need. Then they 
will not be surprised when they meet with diffi- 
culties, and will be enabled to face them in a 
strength not their own. Then, with a truer knowl- 
edge of what the Christian course is, they will 



212 THE PAKABLES OF OUR LOED. 

recognize in trial and temptation, in liinderances 
and difficulties, the very marks that tliey are fol- 
lowing Jesus. And perhaps others, who used to 
mock, will learn to respect the consistency of their 
Christian conduct, and thus will their light shine 
before men and bring glory to God. 



THE LOST SHEEP. 213 



XXIX. 

The Lost Sheep, and the Lost Piece of 

SlLYEI^ 

"And he spake this parable unto them, saving, What man of 
you, having a hundi-ed sheep, if he lose one of them, doth not 
leave the ninety and nine in the -wildsmess, and go after that 
■which is lost, until he find it? And when he hath found it, he 
layeth it on his shoulders, rejoicing. And when he cometh home, 
he calleth together his friends and neighbors, sajdng unto them, 
Eejoice with me ; for I have found my sheej) which was lost. I 
say unto yoii, that likewise joy shall be in heaven over one sinner 
that repenteth, more than over ninety and nine just persons, which 
need no repentance. Either what woman having ten pieces of sil- 
ver, if she lose one piece, doth not light a candle, and sweep the 
house, and seek diligently till she find it? And when she hath 
found it, she calleth her friends and her neighbors together, say- 
ing. Rejoice with me ; for I have foiind the piece which I had lost. 
Likewise, I say unto j-ou, there is joy in the presence of the angels 
of God over one sinner that repenteth." Lvke 15 : 3-10. 

^HIS parable was spoken by our Lord in 
reply to the Pharisees and scribes. All 
the publicans and sinners had drawn near 
to hear him, and the Pharisees and scribes 
murmured against him because he let them 
do so. " This man," said they, "receiveth 
sinners, and eateth with them." The parable was 
his answer. It is a double one, setting forth the 
same truth under two different figures. The first 
is that of a man losing one out of his hundred 
sheep; the second represents a woman losing one 
of her ten pieces of silver. The man in the one 




214 THE PAEABLES OF OUR L-ORD. 

case, and the woman in tlie other, mean our Lord 
himself. The lost sheep and the lost piece of money 
mean a sinner. 

The general lesson to be drawn from the two 
figures is the same ; yet the difference in the things 
lost is not without meaning. 

A lost or wandering sheep is used in other pla- 
ces to represent a sinner: "All we like sheep have 
gone astray ;" " For ye were as sheep going astray." 
The sheep wanders from the fold and the shepherd, 
the sinner wanders from God and his ways. The 
sheep is in great danger, and will be lost if not 
brought back, yet it probably wanders heedlessly 
farther and farther. The sinner too is in danger — 
awful danger — and will be lost for ever if he do not 
come back to God. He does not feel his danger. 
The path he has chosen for himself pleases him 
more than the way of God. He does not see — at 
least he does not trouble himself to think — whither 
it leads. Enough for him that it is, as he thinks, a 
pleasant path. So he too wanders heedlessly on, 
and gets farther and farther from God. He has no 
wish to return ; na}^ he cannot return of himself. 
He must be sought if ever he is to be saved. 

The sheep was lost by its own wilful wandering;, 
the piece of silver by accident, as we should say. ' 
It dropped from the woman's hand perhaps, and 
fell into some crack or corner, where it was over- 
looked at the time. Now it is possible that our 
Lord meant to show ns here two distinct cases: 
the one that of a wilful sinner, the other that of one 
who has fallen — a sinner, it is true, but one who 



THE LOST SHEEP. 215 

has been betraj'ed into sin ratlicr than rushed head- 
long into it. The sheep went astray, the money 
■was simply lost. 

But there is another point to be noticed with 
regard to the piece of silver. It was a thing of 
value for what it would buy. While in the wom- 
an's possession, it might procure for her food or 
clothing, or any thing she stood in need of; but 
once lost, it was of no use to her. Somewhere it 
must be, but it could do her no good till she found 
it again. So the sinner might be of use in the ser- 
vice of God ; but while he is lost, he is of no use 
whatever. As the piece of money was made of a 
precious metal, so God has given to him talents, 
valuable qualities, powers for good, means of use- 
fulness ; but at present these are of no avail. For 
any good that he does, he might as well not be. He 
is like the lost piece, of no use till he is found. 
Na}', far from doiug good,' he is doing harm. Ev- 
ery sinner does harm. 

The man in the parable went in search of the 
lost sheep ; the woman lighted a candle, and swept 
the house, and sought diligently for her piece of 
money. This represents the Lord Jesus Christ 
seeking lost sinners. He came on earth to do so. 
He said himself: "The Son of man is come to seek 
and to save that which was lost." In all his coin*-- 
about from place to place, preaching and teachilig, 
he was seeking the lost. He was doing so when he 
let publicans and sinners draw near to him to hear 
him. The Pharisees were angry that he did so, 
but it was the very purpose for which he came. 



216 THE PAEABLES OF OUK LORD. 

There were among them some at least who were 
like the lost sheep and the lost piece of silver. He 
was graciously searching for them when he let them 
come near and hear his words. 

Our blessed Lord, who thus sought out the lost 
when he was on earth, has long been gone ; yet he 
still carries on the same work. By his word, in 
which the message of salvation is written ; by his 
ministers, who preach the word ; by his Spirit, con- 
vincing men of sin and working in the heart, he 
still goes after tliat which is lost. Nay more, we 
are taught that it is for this that he delays his com- 
ing : " The Lord is not slack concerning his prom- 
ise, as some men count slackness; but is long-suf- 
fering to usward, not willing that any should perish, 
but that all should come to repentance." Because 
there are yet wanderers to be broiight home, there- 
fore the Lord has not yet come. 

In the parable, the man did not leave oS his 
search for the sheep till he found it; the woman 
also went on sweeping the house till the piece of 
money appeared. No pains or trouble was spared. 
Both persevered till that which was lost was found. 
In like manner has the Lord dealt with those who 
are now brought home to God, but who were once 
wanderers in the paths of sin. It was not once 
only that he sent them a message of love and mer- 
cy. Long were they sought, many and various were 
the means used. Many a time did he call, and 
they refused. It was only perhaps after years of 
gracious waiting and rej^eated invitations, that the 
wanderers were brought home, and the lost found. 

• 



THE LOST SHEEP. 217 

But, after till, it was but oue slieep that the mau 
iu the parable had lost, and but one jaiece of money 
that was missing: yet for but one all this trouble 
was taken. This shows us the preciousness of one 
soul in the Saviour's sight. People sometimes talk 
slightingly of missionary work and of other efforts 
to do good to souls, because, say they, the success 
is so small. If they thought aright of the value 
of a soul, they would not speak thus. Let it be 
granted that the number of the heathen converted 
b}' the preaching of the gospel is but small com- 
pared with the vast number that remain heathen 
still, and that in all gospel work, Avhether at home 
or abroad, we should gladly see hundreds and 
thousands turned to God instead of tens or ones. 
Yet even one soul is beyond all price. It is so in 
God's sight, it ought to be so in ours. Is not each 
soul to live for ever? Must it not be in endless 
misery, if not in endless happiness? Then how- 
can it be a light thing, that even one soul should 
be saved? 

In the parable, there was joy when the sheep 
was brought back, joy when the money Avas found. 
Likewise, our Lord tells us there is joy in heaven, 
" jo3^ in the presence of the angels of God over one 
sinner that repenteth." Nothing can show more 
strongly the value of even one soul in the sight of 
God. Picture the case of a sinner brought to re- 
pentance; not a remarkable case, but a common 
case, such as may happen any day. A poor work- 
ing man, living, it may be, in some low court in a 
great town, or in an humble cottage in a country 

P«iablc8. 10 



218 THE PAKABLES OF OUE LORD. 

place, unknown beyond the little circle of his OTvn 
workmates and neighbors, has long lived in neglect 
of his soul ; not a gross sinner perhaps, nor worse 
than most of those around him, but without God : 
this man by some means is brought to care for his 
soul, to repent of his sins, and to seek Christ — in 
other words, he becomes a Christian man. Very 
few people care for the change, or even know of it. 
The minister may thank God for it on bended knee ; 
the man's wife and children may be the happier 
for it, as they certainly will ; alid his workmates and 
neighbors may take notice of the altei;ation, and 
some of them may perhaps wonder what has come 
over the man, and think the change not a change 
for the better. But meanwhile there is joy in heav- 
en ; joy in the presence of the angels of God ; joy 
on account of that poor man, because he has been 
found at length, because his heart is changed, be- 
cause he has repented and turned to God. It 
seems but a small thing to man, but it is not count- 
ed a small thing in heaven. Even in that happ}- 
place where all is jo}', the angels rejoice anew be- 
cause this one sinner has been brought to repent- 
ance. 

But even this is not all. The man left the ninety 
and nine' sheep in the wilderness to go after the 
one that was lost ; the woman did not give a thought 
to the nine pieces that were safe, while she was 
anxiously searching for the one that was missing; 
and all the joy that followed was for the one sheep 
and the one piece of silver*. "Likewise," saj'S our 
Lord, "joy shall be in heaven over one sii\ner that 



THE LOST SHEEP. 219 

repenteth, more tjian over ninety and nine just per- 
sons Avhicli need no repentance." How are we to 
understand this ? 

Some suppose that our Lord spoke of such as 
though they needed no repentance, like those self- 
righteous scribes and Pharisees. If so, the Sav- 
iour's words would yet be true, for there would be 
no joy at all in heaven over them. But it seems 
more likely that he meant such as really need no 
repentance! There is more joy for one repenting 
sinner than for " ninety and nine just persons who 
need no repentance." This seems strange at first 
sight. But what is repentance ? And why do any 
not need it? Bepentance here means not merely 
sorrow for sin, which we all need continually, but 
a change of heart — that very change over which 
there is joy in heaven in the case of the one sinner. 
And the reason why the righteous do not need it is 
that they have experienced it already. They are 
changed, and therefore do not need to be changed. 
Every one needs this change at one time or an- 
other, but those who are here called "just," or 
righteous, have passed through it. It was b}' this 
verj' change that they became righteous. 

Still there seems some difficulty. Why more 
joy for one than for so many? It is only for the 
time. There has been joy in heaven over each one 
of the ninety and nine, as each in his turn repented 
and came to God; for the moment, each was re- 
joiced over specially. So it is with this one now. 
He is brought to repentance, he is added to the 
number of the righteous; another heart has been 



220 THE PAEABLES OF OUE LORD. 

led to Christ, another soul has become a partaker 
of his salvation. Therefore there is joy in heaven ; 
more joy, for the moment, than over those who 
were already safe. 

Has there been joy for tjou ? Have you been 
brought to this repentance, this change of heart? 
Have you ever learnt that by nature you are lost ? 
See how precious one soul is in the sight of God ; 
your soul is thus precious. See how the Saviour 
seeks the lost. Has he not sought yoi*? Has he 
not sought 3'ou again and again? Think of the 
joy in heaven ! Such joy may be felt for you ; nay, 
certainly will be felt, if you repent. Your soul is 
not uncared for above. The Lord Jesus Christ 
seeks it, and angels would rejoice at its salvation. 
Wandering from God can only end in ruin; come 
back at the Saviour's call ! It is grievous that tal- 
ents which God gave to be used for his glory, 
should be all useless and wasted, like the lost piece 
of silver. AAvake to a sense of what you owe to 
God, and of the account you must one day give to 
him. It is not yet too late. You may yet turn to 
Christ; you may even now do God service. 



THE PRODIGAL SON. 221 



XXX 



The Prodigal Soi 



"And lie said, A certain man had two sons : and the yonuger 
of them said to his father, Father, give me the portion of goods 
that falleth to me. And he divided unto them his living. And 
not many days after the younger son gathered all together, and 
took his journej' into a far country, and there wasted his sub- 
stance -with riotoi;s living. And when he had spent all, there 
arose a mightj' famine in that land ; and he began to be in want. 
And he went and joined himself to a citizen of that country ; and 
he sent him into his fields to feed swine. And he would fain have 
filled his belly with the husks that the swine did eat : and no man 
gave unto him. And when he came to himself, he said, How 
many hired servants of my father's have bread enough and to 
spare, and I perish with hunger! I will arise and go to my 
father', and will say unto him. Father, I have sinned against heav- 
en, and before thee, and am no more worthy to be called thy sou : 
make me as one of thy hired servants. And he aro.se, and came 
to his father. But when he was yet a great way off", his father 
saw him, and had compassion, and ran, and fell on his neck, and 
kissed him. And the son said imto him, Father, I have sinned 
against heaven, and in thj' sight, and am no more worthy to be 
called thy son. But the father said to his servants, Bring forth 
the best robe, and put it on him ; and put a ring on his hand, 
and shoes on his feet : and bring hither the fatted calf, and kill 
it ; and let us eat, and be merry : for this my son was dead, and 
is alive again ; he was lost, and is found. And thej' began to be 
merry. Now his elder son was in the field ; and as he came and 
drew nigh to the house, he heard music and dancing. And he 
called one of the servants, and asked what these things meant. 
And he said unto him. Thy brother is come ; and thy fiither hath 
killed the fatted calf, becai:se he hath received him safe and 
sound. And he was angry, and would not go in : therefore came 
his father oiit, and entreated him. And he answering said to his 
father, Lo, these many years do I serve thee, neither transgressed 
I at any time ^hy commaudmeut : and yet thou never gavest me a 




222 THE PAEABLES OF OUE LOKD. 

kid, that I might make merrj' with my friends : but as soon as 
this thy sou was come, which hath devoured thy living with har- 
lots, thou hast killed for him the fatted calf. And he said unto 
him, Sou, thou art ever with me, and all that I have is thine. It 
was meet that we should make merry, and be glad : for this thy 
brother was dead, and is alive again ; and was lost, and is found." 
Ltjee 15:11-32. 

HE chief lesson to be learned from this 
beautiful parable is the perfect readi- 
ness of God to receive the returning sin- 
ner. It is one of the three parables which 
our Lord spoke, when the Pharisees and 
scribes murmured at his allowing publicans 
and sinners to draw near to him. 

The prodigal son represents sinners in general. 
As he went away from his father, and " wasted his 
substance with riotous living," so does the sinner 
depart from God, and misuse the talents intrusted 
to him. The likeness applies to sinners of every 
kind and degree, not to those alone who run into 
great excesses, and lead a grossly sinful life. Every 
impenitent sinner, though free from gross sin, and 
even respectable in outw^ard conduct, is a wanderer 
from God, and misuses his talents, because he does 
not use them as God would have them used. 

Yet the parable applies with peculiar force to 
one who sins in the very same way as this younger 
son. Alas, how many such sons there are ! Impa- 
tient of control, weary of home with its wholesome 
restraints, and longing to be free, many a j-outli 
gladly quits his father's roof, and then runs all 
lengths in sinful pleasures. Little does he think 
of the fond and anxious hearts at home, little does 



THE PEODIGAL SON. 223 

he concern himself about a parent's wishes, a pa- 
rent's i^rayers, a parent's parting charge. He is 
now far awa}^, he is his own master, he can do what 
he hkes, he is determined to enjoy himself. Surely 
it is a double sin thus at once to sin against God 
and against his earthly parent. The prodigal 
seemed to feel this: "Father, I have sinned against 
heaven, and in thy sight." 

The misery to which this young man was 
brought when he had spent all his money, and the 
famine came, represents the evil consequences of 
sin in this life. Not that sin always produces out- 
ward ruin : many a man is honest and industrious, 
and thrives in the world, though his heart is far 
from God. More than this : many a man thrives, 
Tor a time at least, by dishonest gains; and it is not 
always that, in outward things and at present, sin 
brings its own punishment. Yet in very many cases 
it does so. Look at that pale and haggard man, 
with unsteady hand and tottering limbs, an old 
man before his time. What has brought him to 
this? Drink. He has been a great drinker; 
drunkenness has been his besetting sin, and now it 
has brought him to this Avretched state. See those 
closed shutters. That was a flourishing shop once ; 
the business was large, the tradesman industrious, 
few had so fair a prospect as he. But he M-as in 
haste to be rich. Not content with honest gains, 
he allowed himself to be tempted to dishonest 
courses. And this is the end : he is a ruined man. 
Covetousness, his besetting sin, has brought him 
to this. Even in other cases, though all outward 



224 THE PAEABLES OF OUE LOED. 

things may seem to prosper, yet there may be un- 
happiiiess within. An imgocUy man is never really 
hapi^y; and often a smiling face hides an aching 
heart. 

How false are all friendships formed by a com- 
panionship in sin ; how hollow is the friendshijD of 
the world. When the day of want came, where 
were the friends of this young man's i^rosperity? 
Where w^ere they who had feasted with him, drunk 
with him, laughed Avith him ? They could not all be 
in the same destitution as himself, " yet no man gave 
imto him." Often in the day of trouble does a man 
find that among all his old companions in ungodli- 
ness he had not a single real friend, and that ih is 
from those whom he used perhaps to sneer at as 
"saints" that he must seek a helping hand in his* 
need. Among such he does not seek in vain. 

In the parable, want brought the young man to 
himself: he rejDented, and returned to his father. 
It is not always so : trouble hardens some. It is 
only when the grace of God works with it and by 
it that trouble leads to God ; but often God blesses 
it thus. Very seldom, if ever, does prosperity lead 
the heart to God; very often does trouble do so. 
AVhether the trouble be the consequence of sin or 
not, there is no instrument which God more often 
uses for bringing the heart to himself. 

" He came to himself." He had been, as it were, 
beside himself till then, blind to his true happiness 
as well as to his duty, like one out of his mind. 
And so is the sinner, as long as he is at a distance 
from God. Satan has blinded him ; he is not in his 



THE PEODIGAL SON. 225 

right mincl ; bis judgment and Lis will are perverted. 
When the great change is Avronght in his heart by 
the Spirit, it is as though he " came to himself." 
His eyes are opened. He sees what he has done, 
how he has been living, whom he has been serving, 
and what the end would have been. His sin and 
danger lie open before him. He sees now that sin 
and the world have never given him real happiness. 
Peace has not been his. Even if ]ie has prospered, 
he has had no true satisfaction of mind; all has 
been " vanity and vexation of spirit." Deeply does 
he now regret his wasted years and misspent talents, 
humbly and mournfully does he think of the past. 

The past he cannot recall ; 3'et it is not too lato 
to change. The next feeling of the repentant sin- 
ner is beautifully represented in this parable : " I 
will arise, and go to my father." Yes, the wanderer 
will return to God. Guilty as he has been, unde- 
serving of favor, Avith no excuse to make for his jiast 
sins, he will yet turn to God as his only hope ; for 
he has heard of a Saviour, a Mediator and Advo- 
cate. He will seek the Father by him ; he will 
approach the throne of grace as a contrite sinner, 
OAvning all, humbling himself before God as utterly 
unworthy, suing for mercy for Jesus' sake. The 
prodigal thought himself unworthy to be reckoned 
again a son : he did but ask to be received and 
treated as a servant. So the penitent sinner is Avil- 
ling to take the lowest place. Mercy is all he asks. 
If he may but be forgiven, how happy, how thank- 
ful will he be ! 

Where there is a true change of heart, this feel- 
10* 



226 THE PARABLES OP OUR LORD. 

ing does not pass away. No sooner had the prod- 
igal made the determmation, than " he arose, and 
came to his father." So the true penitent is led by 
the Spirit not only to determine, but to do. He 
comes to God in Christ. He will make no delay. 
Awakened at length, he sees there is no time for 
delay. He is deeply concerned for his soul; he 
must seek his Saviour at once. 

Have his thoughts and feelings, his sorrow for 
sin, his distress of mind, his self-reproaches, his 
fears, his hopes, been unnoticed? No: the God 
who aave them has also seen them. As the father 
in the parable saw his son while yet a great way 
off, and had compassion upon him, so does God 
notice, and notice with pitying love, the first move- 
ment of the sinner's heart towards himself. He sees 
him coming, as it were, and goes forth to meet him 
by his grace. Some outward means are used to 
cheer him, or inward comfort is given by the Spirit ; 
and as the father in the parable " ran and fell on 
his neck, and kissed him," so does God cause the 
returning penitent to know his love, and speaks to 
him pardon and peace. No need now to set his sin 
before him. The Avork of conviction is already 
done. Now he shall be cheered. 

In the parable the father interrupts his son in 
his confession. While yet he has scarcely acknowl- 
edged his sin, and before he can make his humble 
petition to be received as a servant, the father 
breaks in with the joyful command to the servants : 
"Bring forth the best robe, and put it on him." 
Thus ready is God at once to forgive. The penitent 



THE PRODIGAL SON. 227 

sinner needs not to look upon pardon as a distant 
blessing, wliich, after long years of contrition or of 
penance, he may Lope to obtain : God "will give it 
to him notv. No sooner does lie seek than he shall 
find ; no soonoi' does he come to God in Christ, 
than the blood of Jesus is applied to wash awa}' his 
sins, and he is pardoned and accepted in him. It is 
not a future, but a present salvation that is offered 
in the gospel. And it is not only present, hut full. 
Salvation is more than pardon : it is admission into 
all the privileges of the sons of God. The prodigal 
was not made a servant in his father's household, 
as he had humbly ventured to hope : he was re- 
ceived as a son again. The servants were called 
forth to wait on him, his rags were taken from him, 
and once more he was clothed as became the son 
of his father. The best robe Avas put on him, and 
a ring on his hand, and shoes on his feet. He was 
welcomed home with }oj and honor. The fatted 
calf must be killed, and all must rejoice. Was there 
not a cause? "This my son," said the happy fa- 
ther, "was dead, and is alive again; he was lost, 
and is found." Thus graciously and joyfully is the 
returning sinner welcomed. There is joy in heaven 
for him, for he was lost, and is found ; he was dead, 
and is alive. Now he is admitted into the family 
of God ; his sins are all forgiven ; he is clad in his 
Saviour's righteousness; peace and love, honor and 
joy are given to him. He is made an heir of heaven, 
and already has he a foretaste of his inheritance. 
Thus does God forgive and bless the penitent sin- 
ner who comes to him by Christ. 



228 THE PAEABLES OF OUE LOED. 

But whom are we to understand by the elder 
son? Evidently the Pharisees and scribes, in reply 
to whose murmuring the parable .was spoken. They 
were like the elder son, as living in outw^ard obedi- 
ence to the law of God, whereas the, publicans and 
sinners were like the prodigal. And they murmured 
at our Lord's receiving sinners, just as the elder 
son was displeased at the father's kind reception of 
■ the prodigal. 

The elder son, in the true self-righteous spirit of 
the Pharisee, claimed for himself that he had never 
transgressed his father's commandment ; and in the 
parable the father acknowledged the claim : " Son, 
thou art ever with me, and all that I have is thine." 
Yet we know well that the self-righteous Pharisees 
were not approved by God, but were, on the con- 
trary, most displeasing to him. In like manner let 
us feel sure that no one who is a true Christian, and 
accepted by God, can feel any thing but joy when 
a sinner is brought to Christ. There can be in such 
a one no envy or jealousy. The Christian himself 
is but a sinner who has found mercy ; and glad in- 
deed is he Avhen others find it too. 



THE UNJUST STEWAED. 229 



XXXI. 

The Unjust jSteward. 

"And be said also imto his disciiiles, There was a certain rich 
man, which had a steward ; and the same was accused nnto him 
that he had wasted his goods. And he called him, and said nnto him. 
How is it that I hear this of thee ? give an accoimt of thy steward- 
shiiJ ; for thou maycst be no longer steward. Then the steward 
said within himself. What shall I do ? forjny lord taketh away from 
me the stewardship : I cannot dig ; to beg I am ashamed. I am 
resolved what to do, that, when I am put out of the stewardship, 
they may receive me into their houses. So"- he called every one of 
his lord's debtors unto him, and said unto the first, How much 
owest thou unto my lord ? And he said, A hundred measures of 
oil. And he said unto him, Take thy bill, and sit down quicklj^, 
and write fifty. Then said he to another. And how much owest 
thou? And he said, A hundred measures of wheat. And he said 
unto him. Take thy bill, and write fourscore. And the lord com- 
mended the iinjust steward, because he had done wisely : for the 
childi-en of this world are in their generation wiser than the chil- 
dren of light. And I say unto you. Make to yourselves friends of 
the mammon of unrighteousness ; that, when ye fail, they may 
receive you into everlasting habitations." Luee 1G : 1-9. 



STEWARD is one intrusted with 
his master's property, and set over his 
concerns. He is a servant ; but being 
placed in autlft>rity over the other ser- 
vants, and having the management of 
great affairs, he is in some respects more hke a 
master, especially if he be the steward of a rich 
man, such as the man in the i^arable. Only there 
is always this that makes him a servant still: he is 
accountable to his master. 




230 THE PAKABLES OF OUK LORD. 

We are all stewards, and God is our Master. 
He has intrusted us with his goods — some with 
more, some with less. Whatever we have is not 
ours, but his; and we are accountable to him for 
the use of it. It is to be used, liot for our own 
pleasure merel}", but in the service of God and in 
doing good. 

It is more easy to understand this with regard 
to a rich man than a poor man, especially for those 
who are poor themselves. We sometimes hear it 
said about one who is very rich indeed, but has not 
learned to make a right use of his riches, "He does 
not do much good with his money;" as if he were 
bound to do good with his money because he has so 
much. But why the rich man only ? Why not the 
poor also? Both are God's stewards. To the rich 
man God has committed much, to the poor man 
little; but the poor man is just as much bound to 
sjDend his little aright as the rich man is to spend 
his wealth. Besides, money is not all. A steward 
has goods of all sorts in his charge, and so have 
God's stewards. Money is one sort, but time and 
health and strength are goods also. Every one has 
something. Every one is a steward of God. 

The steward in the parable was a dishonest one. 
He had wasted his master's goods. Probably he 
had done so for a long time ; but now at length it 
came to his master's ears, and he was accused of it. 
It is not said that he had stolen his master's prop- 
erty, or spent his money in any thing wicked, but 
simply that he had wasted it. A steward's business 
is to look after his master's concerns carefully, so 



THE UNJUST STEWARD. 231 

that no loss may befall him, and that his goods may 
be turned to the best account. This man had not 
done so. He had been careless and neglectful, 
indifferent iq his master's interests, not strict and 
conscientious in his management. Thus he had 
wasted his master's gpods, and now he was called 
to account for it, and was told that he must lose 
his place. 

Some people make it their boast, or at least 
their excuse, that they do no one any harm. Now 
in the first place this is not the truth, if they are 
not doing good ; for Ave a,rc all doing either good or 
harm to those around us by our example, if not in 
any other way. But even supposing it to be true, 
yet if this were all such people could say, their own 
words would condemn them; for they would thus 
own themselves to be unjust and unfaithful stew- 
ards. God has given them means of usefulness ; if 
they are not doing good with them, they are wast- 
ing their Master's goods. Whoever is leading an 
idle, self-indulgent life, with no serious thought of 
life's duties, no conscientious regard to the will of 
God, no desire and endeavor to serve him and to do 
good — whoever is living so, though ho may be free 
from gross sin, and may be outwardly moral and 
respectable, is yet an unfaithful steward ; for those 
means and opportunities of which he is making no 
use, or which he is using only for himself, are the 
goods which God has intrusted to him as a stew- 
ard, and he is wasting them. I need not say how 
muclrmore strongly this a^jplies to those who are 
spending money, time, and strength in actual sin. 



232 THE PARABLES OF OUR ^i^ORD. 

This was enough. The man must lose his post : 
" Give an account of thy stewardship, for thou mayest 
be no longer steward." God does not always deal 
so with men. Though he stands in need of no one 
to accuse us to him, though his eye is always on us, 
and lie knows exactly how we are using his goods, 
yet he does not in general put us out of our stew- 
ardship at once, even when he sees us to be unfaith- 
ful stewards. God's dealings are various. Some- 
times indeed a sudden call is sent, and the unfaith- 
ful steward has to face his Master unexpectedly; 
but generally speaking, the unfaithful steward is 
continued in office as long as the faithful ; the man 
who does no good with what he has remains in pos- 
session of it as long as he who is a blessing to all 
around him ; the careless and selfish live as long ns 
the conscientious and godly. But with all of us the 
j)resent stewardship is but for a time. Putting aside 
for the moment the case of the faithful, the unjust 
and unfaithful steward is put out of his stewardship 
sooner or later. He was always one who wasted 
his Master's goods, and his Master knew it all 
along, but he bore with him awhile ; now, however, 
he may be no longer steward. If by no other means, 
such as loss of health or loss of fortune, yet by death 
he is at last put out, and a sad account he has to 
give. 

The steward in the parable, when put out of his 
employment, had to consider what to do for a live- 
lihood. "We read of no defence made ; the case was 
too clear. "What shall I do?" thought he, "for 
my lord taketh away from me the stewardship : 



THE UNJUST STEWARD. 233 

I cannot dig; to beg I am ashamed." How false 
is the rule of the ungodly as to what is disgraceful! 
This man was ashamed to beg, j'et he had not been 
ashamed to wrong his master. Outward debase- 
ment he could not face, yet he had gone on long in 
secret unfaithfulness. It was the being found out, 
and losing his place, and having to seek his bread, 
that troubled him, not the thought of his wrong- 
doing. 

So far was he from being sorry, that he deter- 
mined to wrong his master yet more by dishonestly 
providing a home for himself at his expense.. His 
mind was soon made up. It was necessary that it 
should be ; for his time was short. Yet a little time 
did remain ; just enough for his j^urpose. It was 
not yet known that he was to be steward no longer ; 
so before it should get abroad, he would make use 
of his authority to provide himself friends against 
the time of need. No sooner thought of than done. 
He called to him those who were in debt to his 
master, and when he had asked of each how much 
he owed, told each debtor to put down in his account 
a smaller sum ; the man who owed a hundred meas- 
ures of oil was to make it appear that he owed only 
fifty; and he who owed a hundred measures of 
wheat was to put down fourscore instead. The 
debtors seem to have been almost as dishonest as 
fhe steward ; for they must have suspected that, in 
some way or other, he was robbing his master ; but 
they had always been used to do business with the 
steward, and not with his lord, so they gladly did 
what he told them now. Thus he secured their 



234 THE PAEABLES OF OUR LORD. 

friendship. He had done them a good turn, and 
might look to be received into their houses when 
he should be put out. See how sin leads ta sin. 
Probably this was the worst piece of dishonesty he 
had ever been guilty of. Before he had wasted his 
master's goods; now he deliberately robbed him. 
A man who wilfully does one wrong thing will not 
scruple to do another more wrong still in order to 
hide it or to shield himself from its consequences^. 

But the master's eyes were opened now. He 
had trusted his steward in times past, but now that 
he had found out his character, doubtless he nar- 
rowly watched what he did. So, though the plan 
seems to have succeeded, j^et it soon came to his 
master's knowledge. Ah, little do God's unjust 
stewards think that all their schemes and plans are 
known to him every moment. " All things are naked 
and opened unto the eyes of him with whom we 
have to do." 

But we read in the parable that " the lord com- 
mended the unjust steward," that is, praised him. 
This however does not mean the Lord Jesus Christ, 
but the lord or master of the steward. When he 
learned the trick his steward had played him, he 
praised him. But for what? Only for his fore- 
thought and shrewdness. Justly displeased as he 
was with his long unfaithfulness and with this last 
piece of dishonesty, yet even in the act of turning 
him off he could not but admire his prudence and 
quickness. He was a rogue, it is true, but a clever 
rogue. "He had done wisely." Having a very 
shoi't time left, he had made the most of it. In- 



THE UNJUST STEWARD. 235 

stead of giviug himself up to vain lamentations for 
the loss of a good place, he had instantly bethought 
himself of what he could best do to make up for the 
loss. Being about to lose his home, he had looked 
forward to that time, and made provision for it. 
Thus he had done wisely; that is, Avisely for his 
own interest. Even his master did not say that he 
had done iccll. And there is no true wisdom ex- 
cept in doing well. This was but the lowest sort of 
wisdom — worldly and selfish wisdom. 

The parable ends here; what follows is our 
Lord's application of it. " For the children of this 
world," said he, " are in their generation wiser than 
the children of light. The children of this world 
mean worldly people ; the children of light mean 
godly people. The children of light walk by the 
light of God's word, and live with a view to eter- 
nity ; the children of this world, on the other hand, 
have no thought but for the present time and for 
worldly things. They are quite wrong in this — 
quite wrong, and by no means wise, but on the con- 
trary miserably foolish; but "in their generation," 
that is, with regard to this life — which is all they 
care for — and to the objects which they have in 
view, they are wiser than the children of light ; for 
they show more diligence, prudence, and fore- 
thought in seeking worldly things than religious 
people show in seeking spiritual things. The chil- 
dren of light have made a right choice in choosing 
God for their portion ; but, alas, they are often cold 
and slothful, showing but little zeal and earnest- 
ness, though eternity is their aim. The children 



236 THE PARABLES OF OUE LOED. 

of this world have made a wrong choice, but they 
often show great dihgence in pursuing their objects, 
and thus put to shame the children of light. This 
is the lesson which ou* Lord here teaches us. 

But this is not all. Our Lord also bids us make 
to ourselves "friends of {lie mammon of unright- 
eousness." We can only understand this by con- 
sidering what the unjust steward had done. But, 
first, "the mammon of unrighteousness" means 
worldly riches, or worldly goods of any kind. The 
word " mammon " means riches ; and they are 
called riches " of unrighteousness " perhaps because 
this steward had used them unjustly, or because 
the love of them does so often lead men into sin, 
or possibly only by way of contrast to the true 
riches. We are to make friends for ourselves by 
means of our riches, or of whatever we have ; that 
is to say, we are to make such a use of it as that 
we shall not be left friendless in the time of need. 
This is what the steward did, only he did it wrong- 
ly, while we are to do it rightly ; for there is a right 
way of doing it. The faithful steward of God is 
one who does it, and does it in a right way ; for he 
tries to spend monej^, time, talents, all that God 
has intrusted to him, well and faithfully ; and his 
Master will take care that he shall not be friend- 
less or forsaken. Often God raises up unexpected 
friends for his servants in their time of need, and 
at last, when they are called to leave the present 
scene, he himself will be their friend, and provide 
for all their wants. 

" That Avhen ye fail, they may receive you into 



THE UNJUST STEWAED. 237 

everlasting habitations." " That they maj^ receive 
you," is just the same as " that ye may be received," 
God liimself will receive his faithful stewards into 
those isverlastiug habitations. When they fail, that 
is, when they are put out of their earthly steward- 
ship, they will be gainers, not losers ; for their Mas- 
ter will take them to live with him above. Our 
Lord sets this before us strikingly in the twenty- 
fifth chapter of St. Matthew. Those on the right 
hand had been faithful stewards, feeding the hun- 
gry, clothing the naked, comforting the afflicted, 
and thus using in God's service what he had com- 
mitted to them. What does the King say to them? 
" Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the foundation of the 
world." They had made to themselves friends of 
the mammon of unrighteousness, and now they 
were received into everlasting habitations. We are 
to do likewise. 

Let us consider seriously our responsibility to 
God as his stewards. "It is required in stewards 
tha^. a man be found faithful." Let us be faithful. 
Our goods, our time, our strength, let us look on 
them as not ours, but our Master's. Let us use 
them as he would have us use them ; for he has not 
left us ignorant of his will. Yet let us be sure that 
our ground of hope for ourselves is right. Let none 
think to win salvation by his faithful stewardship. 
"None but Christ:" let that great truth lie at the 
root of all we do. Let us look to be saved by him 
alone, and let our diligent employment of all our 
talents for God be the fruits in us of a livincr faith. 



238 THE PAEABLES OF OUR LOED. 

We have many opportunities of doing good : let us 
use tliem well. AVe have a great account to give : 
let us ever bear it in mind. We have a gracious 
Master, a blessed Saviour, a Father in heaven : let 
us delight to serve him. 

Let us serve him faithfully, diligently, zealously. 
Let us look to it that the worldly do not shame us. 
What !, shall the}^ who have not one object beyond 
this life be more diligent than we whose minds are 
fixed on eternity ? If God through grace has called 
us to the knowledge and love of himself, let us be 
heartily in earnest, let us live as those who are 
seeking a country. What the unjust steward did, 
he did without delay, for there was no time to lose. 
Let us also make the most of the passing hour, for 
it is all we can call our own : " The night cometh, 
when no man can work." 



THE lUCTT MAN AND LAZARUS. 2^9 

XXXII. 

The Righ Man and Lazarus. 

"There was a certain rich man, which wa.s clothed in pnri^le 
and fine linen, and fared sumptuously every day : and there was 
a certain beggar named Lazarus, which was laid at his gate, full of 
sores, and desiring to be fed with the crumbs which fell from the 
rich man's table : moreover the dogs came and licked his sores 
And it came to pass, that the beggar died, and was carried by the 
angels into Abraham's bosom : the rich man also died, and was 
buried ; and in hell he lifted up his eyes, being in torments, and 
sceth Abraham afar off, and Lazarus in his bosom. And he cried 
and said. Father Abraham, have mercy on me, and send Lazarus, 
that he may dip the tip of his finger in water, and cool my tongue; 
for I am tormented in this flame. But Abraham said. Son, remem- 
ber that thou in thy lifetime receivedst thy good things, and like- 
wise Lazarus evil things : but now he is comforted, and thou art 
tormented. And beside all this, between us and you there is a 
great gulf fixed : so that thej' which would pass from hence to you 
cannot; neither can they pass to \;s, that would come from thence. 
Then he said, I praj' thee therefore, father, that thou wouldest 
send him to my father's house : for I have five brethren ; that he 
may testify unto them, lest they also come into this place of tor- 
ment. Abraham saith unto him, They have Moses and the jn-oph- 
ets ; let them hear them. And he said. Nay, father Abraham : but 
if one went unto them from the dead, they will repent. And he 
said unto him, If they hear not Moses and the prophets, neither 
will thej' be per.suaded, though one rose from the dead." Luke 
10:19-31. 



/^HETHER tliis passage is the- de- 
scription of a real case, or strictly 
a parable, is uncertain. WhicheTer it 
is, assuredly it is one of the most sol- 
emn lessons ever given by our Lord. 




240 THE PAEABLES OF OUR LORD. 

The most careless can liardlj liear or read it with- 
out some impression ; for all must feel that, whether 
parable or not, there is deep and awful truth in it. 

Here were two men, as different as possible al- 
most in their circumstances. One was rich, living 
in ease, plenty, and luxury, with great possessions, 
and enjoying them to the full : the other was as 
poor as the first was rich — not merely poor, but a 
beggar ; yet not through his own fault, but because 
he was heavily afflicted — a poor suffering cripple. 
To make the difference still more striking, the two 
were brought close together. Far apart as they 
were in station and circumstances, yet they were 
near as to place. The beggar was laid at the rich 
man's gate. While the one was feasting within, the 
other was lying in want and suffering without. Yet 
we do not find him envying the rich man : his ut- 
most desire was to be fed with the crumbs which 
fell from his table. Whether the poor man got his 
wish, we are not told : there seems reason to fear 
he did not. 

But the want and suffering of this life do not 
last for ever. At length death came to the poor 
man's relief. This is sometimes said of people, 
whether there is reason for a good hope about them 
or not: it is very often said untruly. But in the 
case of Lazarus, death really brought relief; for 
when he died he went to be happy — he " was car- 
ried by the angels into Abraham's bosom." That 
was a common way with the Jews of describing the 
l^lace to which the souls of the righteous went after 
death. And so the poor sufferer was at rest : poor 



THE RICH MAN AND LAZARUS. 241 

no longer, free. now from pain ami misery, safe and 
happy for ever. 

Bnt death comes to all, to rich as well as poor, 
to the gay and prosperous as well as to the sufier- 
ing and afHicted. " The rich man also died." Per- 
haps Lazarus had icisltcd to die ; perhaps, as he lay 
in his misery, ho had often humbly asked God to 
take him when he should see fit. But the rich man 
did not wish to die ; for death would rob him of all 
he had and all he loved. Yet he did die. He could 
not refuse that call, or hang back Avhen that mes- 
senger came. " The rich man also died, and was 
buried." 

"And was buried.^' Nothing is said about Laz- 
arus' burial : it was but a poor one, no doubt. But 
the rich man was sure to have a grand funeral. AVe 
know the look of such a funeral in our own coun- 
trj' ; the hearse with its nodding plumes, the mourn- 
ing carriages, the men in attendance, the long pro- 
cession; people come to see such a burying, as to a 
grand sight. A funeral in that time and country 
was not quite like this ; yet doubtless the rich man's 
burying was as grand in its way. The corpse was 
richly laid out, the paid mourners were many, and 
made loud lamentations, and a great compau}^ fol- 
lowed the remains to the grave. There is some- 
thing awful in this, when we think of wliai? Ave are 
told next. There is always something awful in a 
great funeral, when we cannot have a good hope 
about him who is gone. 

He was buried. But that was only his body ; 
where was the soul? While the senseless body 
iM.„i.i..». 11 



242 THE PARABLES OF OUR LORD. 

was being borne to the tomb, and the mourners 
lamented, and friends wept and bewailed, where 
was the soul, the part of him that could think and 
feel ? " In hell he lifted up his ej^es, being in tor- 
ments." How awful a chaiTge! This was the "rich 
man," This was he who had been "clothed in pur- 
ple and fine linen, and fared sumptuously every 
day." This was he who had been so prosperous, 
and in men's esteem doubtless so happy. Ah, little 
do men know what makes happiness. Even while 
they were living, Lazarus in his rags lying at the 
gate was more truly happy than the rich man feast- 
ing within, for his thoughts were happier; and it is 
the state of the mind, not the outward circumstan- 
ces, that chiefly makes happiness or misery. Biit 
now, when life was past with both, how happy was 
the poor beggar, how wretched was the rich man ! 
He was the beggar now, and a beggar to no pur- 
pose. He who had enjoyed that sumptuous fare, 
must now beg for a drop of cold water, and beg in 
vain. He avIio had so long lived in every kind of 
comfort and luxury, must now be in torments, from 
which there could be no relief. 

It must have added to his misery to see Lazarus 
happy — the poor, miserable creature Avhom he had 
so often observed at his gate, in Abraham's bosom, 
while he was in agony. How must past means and 
opportunities have risen to his memory ! If Laza- 
rus could reach that happy place, why might not 
he have got there too ? Probably his learning and 
knowledge had been far greater tRan those of Laz- 
arus; yet he was cast out, while Lazarus was taken 



THE IIICH MAN AND LAZAEUS. 213 

in. Alas! tliough lie could see Lazarus, it was 
" afar off." Tliey were separated now more widely 
far than they had been in life. There was "a great 
gulf" between them, so that there was no passing 
from one to the other. Whether the rich man had 
ever given relief to Lazarus we do not know ; at 
least, he had had the opportunity; but all such 
opportunities were now passed on both sides. Laz- 
arus could give the wretched man no help, not even 
a drop of water to cool his tongue. The one could 
not come near the other, for the great gulf was be- 
tween them. 

Why was there so great a difference between 
them now ? Was it only because the rich man had 
in his lifetime received his good things, that he 
was now tormented ? And was it because Lazarus 
had received evil things that he was now comfort- 
ed? No. People sometimes talk as if, because 
they have many troubles in this life, they are sure 
to be hap}t}^ in the life to come. But that is not 
true. Happiness and misery hereafter depend, not 
on being rich or poor now, but on the state of the 
heart towards God. The beggar might have been 
shut out from hapjoiness, the rich man might have 
been taken to Abraham's bosom; for, alas! all the 
poor and miserable are not on the road to heaven ; 
and, thanks be to God, many of the rich and great 
have found the true riches, and will be happy for 
ever hereafter. W^e are not expressl}^ told the char- 
acter of these two men, but are left to gather it 
from the storj'. The rich man, we may conclude, 
was worldly and self-indulgent, living in pleasure. 



244 THE PARABLES OF OUR LOED; 

not spending Lis substance as God's steward, and 
not making provision for eternit3^ The beggar, on 
the other hand, was doubtless a patient suiferer 
under the hand of God, bearing his trials meekl}^ 
trusting in God, and looking forward in humble 
hope to the time when God would take him to rest. 
In other words, the rich man was worldly and care- 
less, the poor man was a true servant of God. This 
was why the one was carried to Abraham's bosom, 
the other to the place of torment. 

But the rich man, unable to obtain relief for 
himself, now makes another request. He had left 
five brothers, men probably of the same character 
and Avay of life as himself. He thinks of them now, 
and trembles for their state. ■ Now he knows too 
well the awful end to which such a life as theirs 
would lead them. He had reached the end — there 
Avas no hope for liiin. But they were still in life, 
they might yet escape; so he begs Abraham to 
send Lazarus to warn them, lest they also should 
come to that place of torment. Ah, why did he 
not care for them in this way before? Why did he 
not, Avhile yet living, seek safety for his own soul, 
and try to turn them also into the right way? 
Doubtless, in life, care for their souls had been as 
far from his mind as care for his own. He had 
feasted with them many a time, but never sought 
God with them. Now at length he cares for them 
in another way, but not till it is too late. 

Oh, 3'e Avho have ungodly brothers, children, 
relatives, friends, make use of the present time to 
warn them. Be not so cruel as to hold your peace, 



THE RICH MAN AND LAZARUS. 245 

Avliile yet your avoids may retxcli them. No -woncler 
the rich man did not Avaru his brethren, for he liad 
no sense even of liis own danger. But if God bv 
his grace has led you to repent and believe, then 
you ought to have a deep and awful sense of the 
danger those are in who are without Christ, and to 
leave no means untried for bringing them to him. 
True, the work must be God's, but you may seek 
to be his instruments. Do not put this off; use the 
opportunities which you now have. Do not Avait 
till the great gulf lies betAvecn you and tliem, or 
till that other great and unpassable space be placed 
between you which separates the living from the 
dead. 

And you who are hving without God, see that 
you do not refuse to hear the word of warning 
which those who love you and care for your souls 
may give you. It costs them much perhaps to give 
it, far more than you think ; and perhaps it is only 
after much conflict and prayer that they can bring 
themselves to speak. Be not angry with them, do 
not turn away in displeasure, and thus Avound their 
hearts and rob yourselves of good. Take what 
they say as a message from God ; for it comes to 
you by his providence. The time will come when 
those Avho now warn you Avill be able to do so no 
]nore ; hear them Avhile you may. One Avho Avarns 
you in love is a friend indeed. 

The miserable man's second request met with 
no better success than the first. His brothers, 
Abraham reminds him, had Moses and the proph- 
ets: "let them hear them" The word of God and 



246 THE PARABLES OF OUE LORD. 

tlie appointed means of grace were within their 
reach, and were sufficient, if rightly used, to serve 
as a warning, and to lead them into the right way. 

But he still pleaded. He too had had Moses 
and the prophets, but he had not attended to them ; 
and well he knew that his brothers were living in 
like neglect. But let Lazarus go to them, let one 
appear from the place of the dead, and carry them 
a message from the unseen world, and then surely 
they would repent. The word of God and the usual 
means of grace they might neglect; but a voice 
from the dead they could not disregard. 

So one would think; yet it is not so. Abra- 
ham's answer is remarkable : " If they hear not 
Moses and the prophets, neither will they be per- 
suaded, though one rose from the dead." If the 
careless and ungodly despise God's message when 
it comes to them in his appointed way, there is no 
reason for thinldng that they would attend to it 
however it might come. A voice from the dead 
would startle, yet it would not of itself convert. 
An impression it would doubtless make, but not a 
lasting and saving one, unless God wrought by his 
Spirit in the heart ; and the Spirit can work by the 
gentlest and quietest means, and does in fact make 
use of those that are usual and common far more 
often than of those that are strange and startling. 

Let us lay this solemn parable to heart. There 
is no one more solemn : for here our Lord does, as 
it were, lift the veil that hides from our view the 
world to come. The rich man and Lazarus had 
their time on earth, and each had his appointed 



THE EICII MAN AND LAZAEUS. 247 

lot, and means, and opportunities; and then thej 
died, and were separated for ever. We are now 
passing through hfe, and each of us has his own 
peculiar lot, and before us lies the eternal world 
and the great separation. Where are our hearts ? 
What is our life? Whether we be rich or poor, 
strong or sickly, is a question of comparatively 
little moment : the great question is, what is the 
state of our souls in the sight of God? They of 
old time had " Moses and the prophets :" we have 
far more, for we have Jesus and the gospel. "How 
shall we escape, if we neglect so great salvation?" 
Abraham's bosom and the great gulf may be fig- 
ures, but Avliat the}' represent is plain, solemn truth. 
There is a happy place to which all true believers 
go when they die, and there is an endless separa- 
tion between them and all others. The only safety 
is to flee in faith to the Lord Jesus Christ; and 
then, in watchfulness and prayer, and in the daily 
endeavor to do the will of God, to wait for his 
appearing. " Blessed is that servant whom his 
Lord when he cometh shall find so doing." 



248 THE PAEABLES OF OUR LORD. 



xxxiir. 



JHB JJ 



NJUST 



f" 



DGE. 



"And be sjjake a parable unto them to this end, that men 
ought always to pray, and not to faint ; saying, There was in a 
city a judge, which feared not God, neither regarded man : and 
there was a widow in that city ; and she came unto him, saying, 
Avenge me of mine adversary. And he would not for a while : 
but afterward he said within himself, Thoiigh I fear not God, nor 
regard man ; yet because this widow troubleth me, I will avenge 
her, lest by her continual coming she weary me. And the Lord 
said. Hear what the unjust judge saith. And shall not God 
avenge his own elect, w'hich cry day and night unto him, thoiigh 
he bear long with them? I tell you that he will avenge them 
speedil3^ Nevertheless when the Son of man cometh, shall he 
tiud faith on the earth?" Luke 18 : 1-8. 




'HIS parable is different from most. 

Here the dealings of God are compared 

■\vitli those, not of a good man, but of a 

bad man. This is remarkable ; bnt as we 

shall see presenth', it does but add force 

to the lesson of the parable. 

Our Lord's object was to teach perseverance in 

praifer ; and this he did by showing that God will 

certainly answer prayer, though he may seem for a 

time to disregard it.. 

The parable represents a judge in a certain city, 
or town. There are such still in all the towns of 
the East; tliev are much the same as our mas-is- 
trates. This man was a man of no principle : he 
feared not God, nor regarded man ; he had no Avish 



THE UNJUST JUDGE. 249 

to do justice. A .vidow of the place had been in- 
jured by some one, and bronglit her cause before 
huu. ^\e are evidently to understand that it was 
a just cause; yet the judge paid no attention to 
her; and though she came again and again, he 
wou d stil do nothing for her. He cared nothino- 
Mhetber she had justice done her or not. But the 
widow kept on coming continually, till the iud-e 
^vas quite tired of her and her c;use; and so It 
ast he determined to see her righted, not because 
he cai^d for justice, but merely that he might get 
nd of her. He did not eyen pretend to haye a blot- 
ter motiye: "Though I fear not God, nor re^^ard 
man, yet, because this widow troubleth me I'wiH 
ayenge her, lest by her continual coming she weary 
me. -^ 

Nmy follows the application: "And the Lord 
said, Hear what the unjust judge saith. And shall 
not God ayenge his own elect, which cry day and 
m^d unto him, though he bear long with them^ I 
tell you that he will ayenge them speedily." Shall 
the unjust judge at length attend to the widow's 
cry, merely to rid himself of her; and shall God 
the righteous Judge, refuse to hear those who call 
upon him ? Shall a mere selfish feeling prevail with 
his bad man, and shall the God of mercy and truth 
be deaf to prayer? Impossible. If the unjust judge 
lioard, much more will God hear. If importunity 
and perseverance at length prevailed even in this 
case much more will they prevail with God, who 
has told us to pray, and has promised to hear. This 
IS tJie lesson of the parable. 



250 THE PARABLES OF OUR LORD. 

But our Lord adds ; " Nevertheless when the Son 
of man cometh, shall he find faith on the earth?" 
Notwithstanding all the promises to prayer, will the 
Lord Jesus Christ, when he comes again, find men 
living in dependence upon God, seeking the Sav- 
iour in faith, trusting in him, and looking for his 
coming? AVill such bo the state of the world at 
large? Will it be the general state of those to 
whom the gospel has come ? 

Leaving this question unanswered, as our Lord . 
leaves it, though it is plain what answer he means 
us to supply, let us seek to learn for ourselves 
practically the lesson of perseverance in prayer, 
which the parable is meant to teach. 

I. "Men ought ahcays to pray;" that is, contin- 
ually ; and that for the same blessing. Once let us 
be sure that our prayer is according to the will of 
God, and we are told then to " be instant in pray- 
er." Da,y after day this widow approached the 
judge's house with the same petition; day after day 
should our wants, and especially the one want — 
whatever it may be — that chiefly presses upon us, 
be laid before the throne of grace. 

IL "And not to faint." We are apt to faint. 
W^e pray, and seem to receive no answer; we speak 
to God, and yet no voice replies ; and so we become 
discouraged ; we faint ; we are ready to leave off 
praying. But not if faith be strong. There must 
be faith, or we cannot really pray at all ; and faith 
leads us to, persevere in the face of discouragement. 
True, we see nothing, we hear nothing; yet faith 
enables us to realize God's nearness, God's pres- 



THE UNJUST JUDGE. 251 

eiice, God's blessing. If we walk by sight, we shall 
faint ; if we walk by faith, we shall persevere. This 
is what God would have us to do. He could bless 
us in a moment with all that we want. If he is 
pleased to keep us awhile still praying, shall we 
think desp'ondingly that he hears us not? 

III. "And shall not God avenge his own elect?" 
This question is a strong assurance that God will 
avenge them. And this particular answer to prayer 
seems drawn directly from the parable. Even the 
unjust judge at length did justice to the widow : so 
will God, in answer to their prayers, help all his 
people who labor under injustice and oppression, 
sooner or later, in his own good time. But he will 
also hear prayer of every kind, and help and com- 
fort and bless in all need. There is not a want 
which he cannot supply, not one which he icill not 
supply, if it be really a want. Earnest, persevering- 
prayer in the name of Jesus Christ, a crying day 
and night unto God, will never be imheard. 

ly. Yet our Lord shows that the blessing may 
be long withheld : " though he bear long with them." 
It often is so. See that pale and care-worn face. 
That mother has a son, an ungodly son, and it is 
care for him that has saddened her face and dim- 
med her eye. Yet she is a woman of prayer : day 
and night she lays her son's case before God, and 
pleads for him with a mother's heart. Let her not 
doubt, let her not faint. God is bearing long with 
her, yet he hears her. Only let her pray, and pray 
again, and wait, and believe. Ah, it is easy to say 
this, but it is not easy to do it. To hope against 



252 THE PAEABLES OF OUR LORD. 

hope, to endure the heart-sickness of hope deferred, 
to see no change, no token for good, and yet to 
pray — this is not easj". Yet it is what God calls us 
to, and what God promises to bless. We are to cry 
day and night nnto him, though he bear long with 
ns. 

V. Faith is what is wanted — more faith. Whether 
he find it in many or in few when he comes, let our 
Lord see faith in us now. Let us lay hold of the 
promises, and set them against all discouragements. 
There would be no room for faith if there were no 
waiting, if we could see all, and see it at once. But 
faith is the very thing that God requires, and that 
he is working in us continually. Oh that our faith 
may be increased ! Oh that the Holy Spirit may 
teach us to believe more and to pray more ! Oh 
that all God's promises and all his dealings may- 
lead us to prajer, to trust, to peace, to joy ! We 
have to do with no unjust judge, no unkind lord. 
AVhen we pray, we go to more than a judge, even 
the justest and kindest. We go to our Father, our 
reconciled Father in Christ Jesus. Shall we doubt 
him? He has given us his Son; shall he not with 
him also freely give us all things ? 



THE PHArvISEE AND PUBLICAN. 253 

XXXIV. 

Thk Pharisee and the Publican. 

"And he spake this parable unto certain which trusted in 
themselves that they were righteous, and des^Dised others : Two 
men went up into the temple to pray ; the one a Pharisee, and 
the other a publican. The Pharisee stood and prayed thus with 
himself, God, I thank thee, that I am not as other men are, extor- 
tioners, unjust, adulterers, or even as this publican. I fast twice 
in the week, I give tithes of all that I possess. And the publican, 
standing afar oflf, would not lift up so much as his eyes unto 
heaven, but smote upon his breast, sajang, God be merciful to 
me a sinner. I tell you, this man went down to his house justi- 
fied rather than the other : for every one that exalteth himself 
shall be abased ; and he that humbleth himself shall be exalted." 
Luke 18 : 9-14. 

HESE two men went to the same place, 
at the same time, and for the same pur- 
pose; 3'et how dijSerent Avere thej in heart 
and character. There is much difference 
now also among those who meet together 
in the house of God, and often even among 
those who come together in a more private way for 
prayer and for the hearing of the word. God only 
knows the heart. 

But though these two men both went up into 
the tensile, yet the}' did not worship in the same 
part of it. It may have been because the Jewish 
law did not allow the publican to be where the 
Pharisee was — for there were different courts, to 
which different classes of people might come — or it 




254 THE PARABLES OF OUR LORD. 

maj have been through his deep humihtj that the 
publican " stood afar off," while the Pharisee wor- 
shipped in the inner part. There are no different 
courts in the Lord's house now. High and low, 
male and female, Jew and Gentile, may worship 
together. The gospel has made all one, What- 
ever differences there may be in other places, in 
the house of God all stand on one footing. 

Thus these two men prayed in different places ; 
but their prayers were more different still. 

"The Pharisee stood, and prayed thus with him- 
self." Some think the meaning to be that he stood 
by himself and prayed ; and this would quite agi-ee 
with the general character and practice of the Phar- 
isees, who thought themselves peculiarly hoh', and 
wi.shed to keep others at a humble distance from 
them. At all events, he stood up boldly in his 
2:)roud self-righteousness, and spoke the words of 
prayer apart. 

Prayer? It is called prayer, because it pro- 
fessed to be so ; but there was nothing of real 
prayer in it. The words were addressed to the 
Almighty: "God, I thank thee;" but his thoughts 
were upon himself. He was really speaking to him- 
self, rather than to God. And what words they 
were ! True, the openmg words show nothing 
wrong: "God, I thank thee." Fit words indeed 
with which to begin prayer; but we judge of the 
feeling fixjm which they sprang by what follows : 
" God, I thank thee, that I am not as other men 
are. 

Ill the solemn hour of prayer, how could his 



THE PHARISEE AND PUBLICAN. 255 

tliouglits be fixed upon the faults of others ? Had 
he no sins of his own to confess ? AVhat had he to 
do with "other men" at such a moment? Who 
liad taught him to compare himself Avith his neigh- 
bors, rather than Avith God's holy law? If he had 
but looked into that perfect law, and compared him- 
self with it, how different would his feelings and his 
prayer have been. We can hardly think of any 
thing less like pra5'er than the words- of this proud 
Pharisee, standing as in the very presence of God, 
and thanking Him that he was so much better than 
others. 

It may be that there was truth in his words : he 
may not have been an extortioner, or unjust, or an 
adulterer; he may have been free from some sins 
of which the publican, whom he noticed at that 
moment in a distant part of the temple, had been 
guilty. But little did he think that, at that very 
moment, when engaged in the outward act of pray- 
er, he was guilty of a sin quite as great in the sight 
of God as extortion, injustice, or adultery. The 
same word which condemns these, condemns pride 
also ; and we may believe that there is nothing more 
displeasing to God than a haughty self-righteous- 
ness, and a proud despising of others. 

This was all his prayer. There Avas not a Avord 
of confession of sin, not one cry for mercy, no ac- 
knoAvledgment of need, not a petition of any kind, 
nothing asked for, either temporal or spiritual. In 
his blind self-satisfaction, he flattered himself, 
doubtless, that he Avas doing something meritorious 
in praying, and thought that he Avas bringing some- 



256 THE PARABLES OF OUR LORD. 

thing to God, whereas lie ought to have gone to 
God to receive all from him. 

Now let lis turn to the other man. How difit'er- 
ent a prajer is his. Even in outward appearance 
all is different. There he stands, the poor j^ubli- 
can, afar off. His head is bowed, his eyes are down- 
cast, he smites upon his breast, and the words of 
prayer that burst at once from heart and lips are 
these : " God be merciful to me a sinner !" 

This was prayer indeed. The publican had 
learnt what the Pharisee had never learnt. He 
had come to the knowledge that he was a sinner, 
and in need of mercy. Doubtless the Pharisee was 
far superior to him in learning; with every part of 
the Jewish law he was well acquainted ; he knew 
probably every fact in Old Testament history, and 
was well versed in the ceremonial of his religion ; 
but how much more did this despised and ignorant 
publican really know than he. All the Pharisee's 
knowledge was in the head ; the publican's heart 
had been taught of God. 

If the publican had been like the Pharisee, he 
might have said : " God, I thank thee that I am not 
so bad as others of my trade. I am not wholly set 
upon gain. I have some care for religion. I come 
up to thy house to pray." But his thoughts were 
not upon others, but upon himself ; and not upon 
his fancied excellence, but upon his sins. He is 
smitten with a sense of sin ; it weighs upon his soul. 
He seeks not to hide his sin ; he comes to God just 
as he is, and sues for mercy. How humbly he sues; 
with downcast oxe and smitten breast, hardly daring 



THE PHARISEE AND PUBLICAN. 257 

to pray, yet finding in prayer his only relief. " Can 
sticli a one as I hope to be forgiven ?" Yes, poor 
publican; jes, all who are of the publican's spirit. 
You may hope; for Jesus himself speaks comfort 
and forgiveness to you. 

" I tell you, this man went down to his house 
justified rather than the other." Justified; that is, 
pardoned, acquitted, accepted. The Pharisee con- 
fessed nothing, asked nothing, received nothing. 
Proud he came up from his house, proud he Avcnt 
back again — unhumbled, unblest. The publican 
went up to the house of God with a heavy burden, 
the burden of his sins. Did he lose that burden 
there? Surely we may believe that he did. God, 
Avho heard Jiis prayer, and granted him mere}', 
doubtless gave him in his heart the sense of for- 
giveness. The publican went down to his house 
comforted as v»'ell as justified. His burden was 
gone, his sins were forgiven. 

This comfort, this blessing was not for him 
alone: "For every one that exalteth himself shall 
be abased; and ho that humbleth himself shall be 
exalted." There is no comfort for the proud and 
self-righteous; but there is all comfort for the hum- 
ble and contrite. Jesus has died for sinners: here 
is the soiTrce of all our hopes. It is when we cast 
aside all thought of our own goodness, and approach 
God as sinners, pleading the merits of Christ alone, 
then it is that we receive pardon and peace. There 
are still some who try to comfort themselves with 
the thought of their religious observances, their 
moral life, their being not so bad as others. But 



258 THE PAEABLES OF OUR LORD. 

this is not the way to pardon, this is not the way to 
peace. Christ is the way, the only way. We must 
go to him, casting aside all other hope and depen- 
dence. " God, be merciful to me a sinner," should 
be our prayer; and ?re may add, "for Jesus Christ 
my Saviour's sake;" for we have a blessing that the 
publican had not. Jesus has died, and we now know 
clearly that God is "just, and the justifier of him 
which belie veth in Jesus." 

Oh, let us beware of proud, heartless, prayerless 
prayers, with no sorrow for sin, no sense of need, 
no real asking of God. How much we want; yet 
not more than God is willing to give. Just as we 
are, in all our nakedness and need, let us go con- 
tinually to the throne of grace. Our Advocate is 
there, the all-prevailing Advocate. "We need not 
stand afar oif. Through him we may draw near, 
and come boldly to the throne of grace. 



LABOKEES IN THE VINEYARD. 259 



XXXV. 

Jhe Laborers in the Vineyard. 

'• For the kingdom of heaven is like unto a man that is a housc- 
hokler, -which went out early in the morning to hire laborers into 
his vineyard. And -when he had agi'eed -with the laborers for a 
penny a day, he sent them into his ^-inej-ard. , And he -went out 
about the third hour, and saw others standing idle in the market- 
place, and said unto them : Go ye also into the vineyard, and what- 
soever is right I ^^•ill give you. And they went their waj'. Again 
he went out about the sixth and ninth hour, and did likewise. 
And about the eleventh hoiir he went out, and found others stand- 
ing idle, and saith unto them, Why stand ye here all the daj- idle ? 
They say unto him, Because no man hath hired us. He saith unto 
them, Go ye also into the vineyard ; and whatsoever is right, that 
shall ye receive. So when even was come, the lord of the vine- 
j-ard saith unto his steward, Call the laborers, and give them their 
hire, beginning from the last unto the first. And when thej' camo 
that were hired about the eleventh hour, they received every man 
a penny. But when the first came, they supposed that they should 
hiive received more ; and they likewise received every man a pen- 
ny. And when they had received it, they murmured against the 
good man of the hoiise, saying. These last have WTOught but one 
hour, and thou hast made them eqxial unto us, which have borne 
the burden and heat of the day. But he answered one of them, 
and said, Friend, I do thee no wrong : didst not thou agree with 
me for a penny ? Take that thine is, and go thy way : I will give 
unto this last, even as unto thee. Is it not lawful for me to do 
what I will with mine own? Is thine eye evil, because I am good' 
So the last shall be first, and the first last : for nianj' be called, 
but few chosen." Matt. 20 : 1-1 fi. 

5i1ff^j>L>HE key to this parable is to be found 
h\ in the words that go before and that 
^ follow it ; they are almost the same. 

The parable begins with the word "for," 
which joins it to the words that go before; 



260 THE PAEABLES OF OUE LOED. 

"But many that are first shall be last; and the last 
shall be first;" and at its close these words are re- 
peated, in almost the same form, ^Yith others added : 
" So the last shall be first, and the first last : for 
many be called, but. few chosen." The explanation 
must clearly be looked for in these words. Bearing 
this in mind, let us first go through the parable, 
and then consider its application. 

Yinej'ard work was as common in that country 
as field work is with us. Laborers were often hired 
by the day only, and it is still the custom in some 
parts of the East for men to stand in the market- 
place to be hired. The penny was equal to about 
seveupence halfpenn}', and a penny was probably 
the usual day's wages. 

The day was reckoned by the Jews to begin at 
six o'clock : it was probably at that hour that the 
first laborers were hired, and the rest were hired at 
nine o'clock, twelve o'clock, three o'clock, and five 
o'clock. When these last were engaged, but one 
Avorking hour remained. 

There was nothing unusual in the hiring. Those 
hired for the whole day were to be paid the usual 
day's wages, and those hired afterwards were to 
receive what was right; that is, as they no doubt 
understood it, in proportion to the time they worked. 
But when the time of payment came, the laborers 
were dealt with by the master in a way that must 
have greatly surprised them. The first who were 
called to be paid were those hired last, at the elev- 
enth hour, and they received a whole day's wages. 
Afterwards those hired at the ninth, sixth, and third 



LABORERS IN THE VINEYARD. 201 

hour were called in succession, and, tliougli it is not 
mentioned, they too no doubt received the same. 
The first hired -were the last paid. They had agreed 
for a penny a day, and that sum they received. But 
they were discontented. Tliougli it was the sum for 
Avliich they had bargained, yet they thought them- 
selves unfairly treated, because others who had not 
worked nearly so long received the same. The mas- 
ter, however, would not listen to their complaint. 
There was no ground for it. Might he not do Avliat 
he would with his OAvn ? Might he not give to whom 
he pleased ? For a whole day's pay for an hour's 
work was almost a free gift. What was it to them 
if he chose to show such kindness ? Let them take 
their due, and depart. He liad kept nothing from 
them of what was their right, though he had given 
to others what was far beyond their right. 

The opening words of the parable show us that 
it is one of those in which our Lord teaches us about 
the kingdom of heaven ; that is, the gospel dispen- 
sation, and God's dealings with men under it. And 
the particular lesson here taught is that God claims 
the ri^ht of dealing with men according to his sov- 
ereigii will, and that men's place hereafter, with 
regard to each other, will by no means always agree 
with their place now. 

There are two distinct times maiked out in the 
parable : the hiring and working-time on tlie one 
hand, and the paying-time on the other. The for- 
mer represents the present state, the latt(>.r the fu- 
ture. In the present state, men are called into the 
outward ami "sisiblo cliureh at different times in 



262 THE PAEABLES OF OUE LOED. 

their life, and some enjoy greater advantages and 
some less, and some fill higher stations and some 
lower. When the great day of account arrives, 
many changes will be made, " many that are first 
shall be last, and the last shall be first." Many a 
one who was the child of pious parents, and was 
brought up from his youth in the knowledge of Go d 
and in the habits of religion, will be placed below 
one who had no such early advantages, and was 
brought to know God only late in life. Many who 
filled a high station in the church on earth, whose 
names were well known and whose influence was 
great, will then have to take their place below some 
of the poor and unlearned ; poor, yet rich in faith 
and in good works ; unlearned in the wisdom of this 
world, yet truly taught of God. For God judges 
not by the outward appearance, but by the heart; 
and even now in his sight many of the first are last, 
and the last first. 

What goes before the parable seems to show 
that we are to apply this even to worldly advan- 
tages. The young man who came to Christ had 
great possessions, in that respect he was among 
the first; Peter and the other disciples were poor, 
for even what they had they had given up for the 
sake of following Christ, they were therefore among 
the last ; yet, while that unhappy young man would 
have no treasure in heaven because he would not 
leave all and follow Christ, Peter and all true dis- 
ciples should receive a hundredfold, and should 
inherit everlasting life. Thus the first should be 
last, and the last first. The first in riches would 



LABOREES IN THE VINEYAED. 263 

find those very riches a hinderance iu their way, a 
hinderaiice from which the poor would be free. 

But in the parable all the laborers received the 
same : how does this fall in with some being first 
and some last hereafter? The parable and the 
lesson seem here not to agree. Perhaps they were 
not meant to agree on this point; for there are 
many parts in the parables which form only the 
circumstances, or scenery, so to speak, without 
teaching any special lesson. Yet there is more 
agreement here than appears at first sight. For 
though the men who were hired last received only 
the same as those who were hired first, the same 
and no more, yet for the work done they received 
a great deal more ; the first hired received a penny 
for a Avhole day's work, the last received the same 
for one hour ; they were paid at a far higher rate, 
and so were first. Besides, they were paid first iu 
order of time. Whether much weight is to be given 
to this or not, at least it goes some way to help us 
out of the difiiculty; for certainly the last hired 
were the first paid, and so the last were first. 

Another question arises. What kind of people 
exactly arc we to understand by those who are first 
now but will be last hereafter ? The parable rep- 
resents them as really called to work in the vine- 
yard, and bearing the burden and heat of the day, 
and receiving wages. This would lead us to think 
them true Christians, though not of so high a stamp 
as those of the other class. But the case of the 
rich young man seems to prove the contrar}-; for 
he, as far as we know, never gained any part in^ 



264 THE PARABLES OF OUR LORD. 

the kingdom of heaven. Again, those who were 
hired first murmured at the others' receivinsr as 
much as they ; but will any true Christian murmur 
at the grace and mercy bestowed on others, or at 
any of God's dealings under the gospel? The 
question is by no means without difl&culty; but I 
am disposed on the whole to take the words in the 
widest and most general sense. Those who are 
first now comprise those who are foremost in vari- 
ous res]3ects; first in rank, first in wealth, first in 
gifts and influence, first in point of time, first in 
religious advantages, first in station in the church. 
Some such are true Christians, but some are not 
so ; some there are who have nothing of Christ but 
the name, and though they are outwardly members 
of his church, and thus by profession working in 
the Master's vinej'ard, and that perhaps all their 
life long, 3'et are not really his. It must be ob- 
served that our Lord's words are, " Blany that are 
first shall be last," not all. 

This view is confirmed by what our Lord says 
at the close of the parable, "for many be called, 
but few chosen." The few chosen mean true 
Christians, real spiritual members of the church of 
Christ; the many called mean all professing Chris- 
tians, Avhetlier real or nominal only. Those who 
will be first hereafter must be the chosen ; those 
who will be last must as certainly comprise num- 
bers who are called but not chosen, Christians in 
name but not in heart. 

True, there is another difficulty that meets us 
here. All the laborers received at the close of the 



LABOEEES IN THE VINEYAED. 2G5 

day, and received the same ; how then cau some of 
them represent true disciples, and some nominal 
Christians? We must not forget our hey. Our 
Lord's words before and after the parable mark a 
clear difference between Avhat will be received by 
tlie two classes, especiall}' the words that follow 
the parable, "for many be called, but few chosen." 
Either, therefore, the equal sum received by all is 
merely one of the circumstances of the parable, or 
it has a meaning in agreement Avith the key. In 
the latter case the meaning may be somewhat as 
follows : 

Though the sum received by all was the same, 
yet in some cases it was what had been bargained 
for, the just wages and no more, in others it v>'as a 
gift. The penny therefore may be meant to repre- 
sent to us a different thing in the one case from 
that which it represents in the other. The laborer 
hired at the beginning of the day bargained for a 
penny, and a penny he received. God will never 
give a man less than his due. The self-righteous 
man, the formalist, the nominal Christian, the sin- 
ner, will receive the due rcAvard of his deeds, though 
that will not be eternal life. AYhat he receives, 
such as it is, he has earned. A penny, the usual 
day's wages, seems fitly to represent this. But the 
laborer hired at the eleventh hour made no bargain 
at all, but trusted to the master to give him what 
should be right, and at the close of the day received 
far more than he had earned. In the former case, 
justice paid the wages; in this case, it is grace that 
confers the gift. We may trace this difference in 



266 THE PAEABLES OF OUE LORD. 

the very words of the parable: "Friend, I do thee 
no wrong: didst not thou agree with me for a 
penny? Take that thine is, and go thy wa3^" 
Here is not a Avord of favor, mercy, or giving ; it is 
bare justice: "I do thee no wrong;" that is alh 
But in the other case how different is the tone ! 
" I will give unto this last even as unto thee." " Is 
thine eye evil because I am good?" Here we see 
goodness and grace concerned. 

Some have objected that the penny is thus made 
to mean one thing in the one case, and another 
thing in the other : in the one case, the gift of eter- 
nal life through grace; in the other, that which a 
man receives as the fruit of his own works. The 
difficulty is acknowledged ; nevertheless it does not 
seem fatal to this view. 

Let a few words of a practical kind close the 
subject. 

I. Let us have a deep conviction that all that 
God does is right. Even if we cannot see that it 
is so, let us humbly believe it. Here we see through 
a glass darkly, but hereafter we shall see face to 
face. 

II. Let us trust in no mere outward advanta- 
ges, whether temporal or spiritual; riches, station, 
power, the means of grace, a religious name, a high 
position of usefulness. Let us seek earnestly, that 
we may not be of the number of those who are first 
now, but shall be last hereafter. Let us seek to 
be humble, true, sincere, and of a spiritual mind. 

III. If God has placed us among the last and 
lowest now, yet let us not complain, nor let us 



LABOEEES IN THE VINEYAED. 207 

think that we cannot serve him. We may be poor 
or afflicted ; we may have veiy little knowledge, 
and very few opportunities of doing good. Let ns 
take meekly and thankfull}' what God sends. We 
shall not always be poor; nay, we are not poor 
noM', if we have Christ. Oar affliction is but a light 
affliction, and it is but for a moment. We are 
drawing near to the world to come, and there we 
shall find an exceeding and eternal weight of glory. 
And though our lot be low, yet can we do nothing 
for our Lord? And though we may but lately 
have learnt to know him, yet can we not w^ork for 
him for the rest of our day? Only let us love him, 
and he will find us something to do, and we shall 
gladly do it. 

IV. Let none put off the great concern. As 
soon as they were called, at Avhatever hour of the 
day it was, these men went into the vineyard. 
Some, who are continually being called, are still 
putting off obeying the call. They " will obey later 
in life, not now." This is dangerous work. Your 
day may come to a close before you are aware. 
Now is the accepted time. 

V. It was not through their own fault that some, 
in the parable, stood all the day idle : no man had 
hired them. But this cannot be said of those who 
are trifling life away, doing God no service, and 
making no preparation, for eternity. They are 
standing idle, and some have reached almost the 
end of their day ; yet they have been called again 
and again, and are called still. Well may the 
words be addressed to such, "Whv stand ve here 



268 THE PAKABLES OF OUR LOED. 

all the da}^ idle?" Eternity is near. You can 
never have your day again. Too much of your 
life has been Avasted alreadj^ yet some remains. 
Do not waste what is left. " Go ye also into the 
vineyard." Join yourselves to Christ by faith. 
Listen to him. Receive him as your Saviour. Fol- 
low him, serve him, do his will. Then he will give 
you, not wages, but the gift of eternal life. 



THE POUNDS. 269 



XXXVl. 



The Pounds. 

"And as they heard these things, he added and si-)ake a para- 
ble, because he M-as nigh to Jerusalem, and becaiase thej' thought 
that the kingdom of God should immediatelj' appear. He said 
therefore, A certain nobleman went into a far country to receive 
for himself a kingdom, and to return. And he called his ten ser- 
vants, and delivered them ten pounds, and said unto them, Occu- 
jiy till I come. But his citizens hated him, and sent a message 
alter him, saying, We will not have this man to reign over us. 
And it came to pass, that when he was returned, having received 
the kingdom, then he commanded these servants to be called unto 
him, to whom he had given the money, that he might know how 
much every man had gained by trading. Then came the first, say- 
ing, Lord, thy pound hath gained ten poiinds. And he said unto 
him. Well, thou good servant : because thou hast been faithful in 
a very little, have thou authorit}' over ten cities. And the second 
came, saying, Lord, thy jiound hath gained five ijoimds. And he 
said likewise to him. Be thou also over five cities. And another 
came, saying. Lord, behold, here is thy jDOiind, which I have kept 
laid up in a napkin : for I feared thee, because thou art an austere 
man : thoti takest up that thou layedst not down, and reapest that 
thou didst not sow. And he saith unto him. Out of thine own 
mouth will I judge thee, thou wicked servant. Thou knewest that 
I was an austere man, taking up that I laid not down, and reaping 
that I did not sow: wherefore then gavest not thou mj' money into 
the bank, that at my coming I might have rccpiired mine own with 
usury ? And he said lauto them that stood by. Take from him the 
pound, and give it to him that hath ten pounds. (And they said 
unto him. Lord, he hath ten i>ouuds.) For I say unto you. That 
unto every one that hath shall be given ; and from him that hath 
not, even that he hath shall be taken away from him. But those 
mine enemies, which would not that I should reign over them, 
bring hiiher, and slav them before me." Luke 19 : 11-27. 




270 THE TAEABLES OF OUR LOED. 



'T was long before the disciples learnt 
that tlieir Master did not come to be 
a king like other kings, and that his king- 
dom was not to be fully established imme- 
diately. They clung to the notion that he 
was going to deliver their nation from 
bondage, and to reign over it himself; and now that 
they were getting near to Jerusalem, the capital of 
the country', they persuaded themselves that he was 
on the very point of doing so. Our Lord spoke this 
parable to set them right. 

The disciples would have been glad to see their 
Master a king at once, for then doubtless they 
would have had a share in his power and glory. 
So they thought, and so they wished; but it was 
not so to be. He was first going away for a time. 
Far from reigning with him yet, they were to lose 
even his presence ; and while he was absent they 
were to icork for him. No work, no rest; no cross, 
no crown. They were to pass through much before 
they should be with him in his kingdom of glor3\ 

It seems likely that in the early part of this par- 
able our Lord alluded to a public event that had 
actually happened a few years before, and must- 
have been still fresh in the minds of all. The coun- 
try was at this time under the power of the Ro- 
mans ; but the Bomans used to let a Jewish prince 
reign over a part of it at least, with the title of king, 
and with some of the power of a king. Archelaus, 
son of Herod the Great, reigned in this way. About 
thirty years before this parable was spoken, he 



THE POUNDS. 271 

" went into a far country, to receive for himself a 
kingdom, and to return." That is to say, he went 
to Kome to get his claim to be king allowed and 
established by the Eoman government. This was 
of course well known to the disciples as being a 
great public event that had happened in their own 
country but a few years before. Our Lord hkens 
himself, by way of parable, to this prince. He too 
was going into a far country, to receive for himself 
a kingdom, and to return. He. was about to go to 
heaven, to his Father; thence, after a time, he 
would return, and then his kingdom would be fully 
set up upon eartli, and he would reign as a king 
indeed. But this was not to be yet; he was not 
then even gone. Now he has been gone for above 
eighteen hundred years, but he has not yet re- 
turned. 

We do not know in whose liands Archelaus left 
his concerns while he was absent at Eome ; but in 
the parable our Lord represents the nobleman or 
prince as delivering ten pounds to his ten servants, 
a pound to each, Avith this charge : " Occupy till I 
come." This pound is generally thought to have ' 
been equal to about £3 sterling; but some sup- 
pose it to have been worth much more. What- 
ever the value of it was, each servant was to turn 
liis pound to the best account by trading with it; 
for that is here the meaning of the word "occupy." 
Tlius Christ, our Lord, has left to us his servants 
that which Ave arc to turn to account in his service. 
To eacli of us he has given something; to each he 
has said, " Occupy till I come." The pound, in our 



272 THE PARABLES OF OUR LORD. 

case, does not mean money only, but every thing 
else tliat God lias given us, and that may be use- 
fully employed. We are to make the most of all, 
and that with a view to our Lord's return, always 
bearing it in mind, " Occupy till I come.'' Then he 
will reckon with us. 

In the parable, the citizens or people of the 
kingdom over whom the nobleman wished to reign, 
hated him, and when he was gone, sent a message 
after him, declaring that they did not desire him 
for their king. This actually took place in the case 
of Archelaus, He had already exercised authority 
over the Jev.'ish people for some time, though not 
yet settled in the kingdom by the Romans; the 
Jews therefore knew his character, and hj no means 
wished him to be their ruler ; so they sent ambas- 
sadors after him to Rome, to beg the Roman empe- 
ror not to make him king. He was made king, not- 
withstanding, and we may be sure that on his return 
he showed little mercy to those who had opposed 
him. It seems likely that our Lord in the parable 
alludes to this. As the Jews had refused Archelaus 
as their temporal king, so would they refuse Christ 
as their spiritual King and Saviour. True, the cases 
are not altogether alike, for the Jews had probably 
good reason for fearing Archelaus, whereas they 
ought gladly to have welcomed Christ; but the like- 
ness is in the rejection : " We will not have this man 
to reign over us." This is what the Jews, as a na- 
tion, said with regard to Jesus. They would not 
believe in him, or receive him as the Messiah ; they 
would not submit to him. Not only while he was 



THE POUNDS. 273 

on earth, but after he was gone, they refused, and 
they do refuse still. Thus they do, as it were, send 
a message after him, refusing his authority. Oh, 
that the day may speedily come when that nation 
shall turn and acknowledge Jesus as the Christ, and 
once more enjo}^ the favor of God, But all impen- 
itent sinners do likewise in fact thus reject Christ. 
They send no message indeed; few dare to say in 
words, " We will not have this man to reign over 
us;" but they say so by their lives. They may call 
themselves by his name, and acknowledge him in 
outward form ; but they close their hearts against 
him, and do not seek to do his will. This is the 
case with thousands who bear the name of Chris- 
tian. It is the case with them nou\ While Jesus 
is gone, while yet we wait for his return from that 
far country, this is their state of heart and life : 
" We will not have this man to reign over us." It 
is an awful state ; for he will return, and return to 
reisjn. 

The next event that comes in the parable — no 
longer probably referring to Archelaus — is the no- 
bleman's return, having received the kingdom. The 
first thing he does is to reckon with the servants to 
whom he had given the pounds. Three cases out 
of the ten are mentioned. The first servant had 
been most diligent and successful: his pound had 
gained ten pounds. He received high praise, and 
was set over ten cities in the newly-gotten king- 
dom. The second had been diligent also ; but his 
success, and probably his diligence, had not been 
so great as that of the first. He had, liOAvever, 

12* 



274 THE PARABLES OF OUR LORD. 

gained five pounds, and was made ruler over five 
cities. But the third servant had nothing to bring 
to his master save the pound which he had received 
of him. He had not lost it, but he had done noth- 
ing to make it more. He had laid it up in a safe 
place, and now sought to excuse himself by the 
character of his lord. "For I feared thee," said 
he, " because thou art an austere man : thou takest 
up that thou layedst not down, and reapest that 
thou didst not sow." A strange reason indeed to 
give for his conduct. It was the very reason for 
not doing as he had done. " Out of thine own 
mouth will I judge thee, thou wicked servant," was 
his lord's reply. If he thought his master so stern 
and strict, though w^e are not to suppose him so 
really, why did he not act accordingly ? Why did 
he not at least put the money out at interest, that 
some increase might be made against the master's 
return ? 

The servants and the citizens Avere plainh' two 
diiferent classes. The servants meant our Lord's 
disciples, who required to be taught that they 
had to wait for their Lord's return, and mean- 
while to work diligently in his service ; the citizens 
meant the Jewish nation at large. In applying the 
parable to ourselves, Ave may take the citizens to 
mean people in general, and the servants those 
who make a profession of serious rehgion, and do 
in some measure engage in the service of God. 
Our Lord teaches us by the case of the Uyo faithful 
servants, not only that all such will be rewarded 
hereafter, but that their reward will be in propor- 



THE POUNDS. 275 

tion to their service. The man who had gained 
ten pounds was set over ten cities; he who had 
gained five pounds, over five. Even a cup of cold 
water given in the name of a discijDle will not lose 
its reward; the smallest service of love will be ac- 
knowledged; but large service will be largely re- 
warded, and a life of peculiar zeal and devotedness 
will receive a special blessing : j-et all of grace, not 
of debt. The reward given to these servants was 
a mere matter of favor, for they did no more than 
they were bound to do. Christ our Master gra- 
ciously speaks to us his servants of a reward, but 
it Avill be his free gift. We shall not have earned 
it, we shall not deserve it, yet he will give it ; and 
the thought is a great and wholesome encourage- 
ment to the servants of Christ in their work. 

But what does the case of the dotlifal serrant 
teach? That Christ expects some profitable ser- 
vice from all. It is not euough that w'S do no 
harm ; we must do good. Our pound is not to be 
laid up in a napjiin, but used diligently in our 
Lord's service. Life is given us to serve him with, 
life and all that it brings us. Our Master is not 
an austere master, but gracious and kind, haviiig 
compassion on our infirmities, and willing at all 
times to give us help and comfort ; yet his Avord to 
us all is, " Occupy till I come ;" and he will surely 
look for a return for what he has given. Let each 
servant consider where his pound now is; for each 
has one somewhere, either lying idle, or being used 
for the Master with more or less of diligence and 
perseverance. 



276 THE PAEABLES OF OUR LOED. 

Thfe pound Avas taken from the slothful servant, 
and given to him who had gained ten. Those who 
had orders to do this objected at first, "Lord, he 
hath ten pounds ;" but their master persisted, giv- 
ing this reason for so doing: "Unto every one 
which hath shall be given, and from him which 
hath not, even that he hath shall be taken away 
from him." It was the nobleman in the parable 
who said this. He would deal thus with his ser- 
vants : the slothful servant should be no more 
trusted with any of his goods; whereas the faithful 
should be abundantly rewarded, and trusted with 
what was taken from the slothful. So, when our 
Lord returns, nothing will be left in the liands of 
his unfaithful and unprofitable servants ; they will 
be stripped of all. But the diligent and faithful, 
who have made the fullest use of what was com- 
mitted to them here below, will be greatly promo- 
ted. They will receive such honor and dignitj- as 
will surprise both themselves and others. The 
King will delight to honor thos^e who shall have 
honored him by their faithful and zealous service. 

Thus the prince acted towards his servants; but 
there were yet the citizens to be dealt with, who 
had refused to have him as their king. What was 
their sentence ? " Those mine enemies, which 
would not that I should reign over them, bring- 
hither and slay them before me." We know not 
whether Archelaus took such vengeance .as this 
on those who had opposed him, or whether this 
part of the parable is more general in its mean- 
ing : but this vve know, that " the Lord Jesus shall 



THE POUNDS. 277 

be revealed from heaven with his migjity angels, in 
flaming fire taking vengeance on them that know 
not God, and that obey not the gospel of our Lord 
Jesus Christ." He now invites as a Saviour, and 
Avill bless as a gracious king all who receive him 
and submit to him ; but it will be a fearful thing to 
meet him in a state of rebellion. " Kiss the Son, 
lest he be angry, and ye perish from the way, when 
his wrath is kindled but a little. Blessed are all 
they that put their trust in him." 



278 THE PARABLES OF OUR LORD. 



XXXVII. 



jHB T 



ALENTS. 



"For the kingdom of heaven is as a man travelling into a far 
country, who called his own servants, and delivered unto them his 
goods. And unto one he gave five talents, to another two, and to 
another one ; to every man according to his several ability ; and 
straightway took his journey. Then he that had received the five 
talents went and traded with the same, and made them other five 
talents. And likewise he that had received two, he also gained 
other two. But he that had received one went and digged in the 
earth, and hid his lord's money. After a long time the lord of 
those servants cometh, and reckoneth with them. And so he that 
had received five talents came and brought other five talents, say- 
ing. Lord, Thou delivered st unto me five talents : behold I have 
gained beside them five talents more. His lord said unto him, 
Well done, thou good and faithful servant : thou hast been faith- 
ful over a few things, I will make thee ruler over many things : 
enter thou into the joy of thy lord. He also that had received two 
talents came and said. Lord, thou deliveredst unto me two talents : 
behold I have gained two other talents beside them. His lord said 
unto him. Well done, good and faithful servant ; thou hast been 
faithful over a few things, I will make thee ruler over many things : 
enter thou into the joy of thy lord. Then he which had received 
the one talent came and said, Lord, I knew thee that thou art a 
hard man, reaping where thou hast not sown, and gathering where 
thou hasc not strewed : and I was afraid, aiid went and hid thy 
talent in the earth : lo, there thou hast that is thine. His lord 
answered and said unto him. Thou wicked and slothful servant, 
thou knewest that I reap where I sowed not, and gather where I 
have not strewed-: thou oughtest therefore to have piit my money 
to the exchangers, and then at my coming I should have received 
mine own with usury. Take therefore the talent from him, and 
give it unto him which hath ten talents. For unto every one that 
hath shall be given, and he shall have abundance : but from him 
that hath not shall be taken away even that which he hath. And 
cast ye the unprofitable servant into outer darkness : there shall 
be weeping and gnashing of teeth." Matt. 25 : 14-30. 




THE TALENTS. 279 



(.~v~^ HIS parable is in some respects much 

like the parable of the pounds, and 

some of the lessons which it teaches are 

the same ; for we have here a master going 

^'^ into a far countr}^ and giving his property 
into the hands of his servants, and then 
after a time coming back and reckoning with them ; 
we find here also two faithful servants who traded 
with their master's property and made it more, and 
one who kept it in useless idleness ; and lastly, we 
see the talent taken from the slothful servant and 
given to him who had ten talents, and the slothful 
servant punished. 

In these respects the parables are alike; j-ct 
they are not the same. 

In the first place, this parable was spoken at or 
near Jerusalem ; the other at Jericho, in the house 
of Zaccheus. Again, the parables themselves are 
so different that it is impossible to take the two 
passages in which they are contained as only differ- 
ent versions of the same parable. Nor does their 
being alike in some points make any real difficultj-. 
It was not at all unlikely that our Lord should 
make use of the same figure in his teaching at 
Jerusalem as he had done shortly before at Jeri- 
cho ; or that, in doing so, he should yet make a 
difference. Such seems to be the trutli of the case. 
These are two parables, spoken on different occa- 
sions, having a general likeness, and yet unlike in 
several points. 

In this parable the sums given to the servants 



280 THE PARABLES OF OUR LORD. 

"were different ; to one were given five talents, to 
another two, to another only one. Each received 
according to his ability, that is, his siipposed ]oower 
to manage the sum profitably. Whatever the value 
of the talent was, (and it is reckoned to have been 
worth a great deal more than the pound in the 
other parable,) the sums were different — the largest 
was five times as great as the smallest. So God 
does not give to all alike. Some he places in a high 
station, some in a low one ; each in that for which 
he sees him to be fit. One man he makes rich, 
another poor ; to one he gives great powers of mind, 
and the means of getting learning ; another has 
small abilities and few opportunities. We are not 
therefore to envy one another, or to wish for the 
gifts or stations of others. It should be enough 
for us that our heavenly Master has placed us where 
we are, and given us what we have, be it much or 
little. He knows best. Our main desire should be, 
not to have more, but to use well what we have. . If 
it be but one talent, while others have five, yet much 
may be done with the one. At all events, it is what 
our Master has seen fit that we should have. 

Why did he who had received the one talent do 
nothing with it but bury it in the ground? The 
reason he gave was just the same as that given by 
the man in the other parable. He was afraid, he 
said; for he tliought his master a hard man, bent 
upon getting even more profit than could be fairly 
expected, and therefore little likely to make allow- 
ance for failure or loss; so, to guard against these, 
he hid the money in the earth — there it would at 



THE TALENTS. 281 

least be safe, though it could make no profit. Uu- 
godly men, and unfaithful servants of Christ, have 
very wrong notions of Him who is their Master. 
They fear God, instead of loving him; fear him, 
not in a scriptural and right way, but with a feeling 
of dread and alarm. They do not know him as the 
God of grace and love. The}' little think how kind 
he is to his servants, how ready to make allowance 
for them, and to help them. They have no grati- 
tude and love, leading them to desire to do his will ; 
and being thus without motive, they shrink from 
responsibilities which they ought to undertake, and 
are content to do nothing. The man in the para- 
ble, Avhen he said that he was afraid, doubtless 
made the best of his case ; and when such persons 
as I have mentioned refuse to take part in good 
works, because, as they say, they fear the responsi- 
bility of doing so, they are probably much more 
influenced by mere sloth and self-indulgence. 

There is another reason which sometimes leads 
people to act like the man who buried his talent. 
Because their gifts are small and their opportuni- 
ties few, therefore they despise them. If they were 
richer, or more learned, or if they lived in a differ- 
ent kind of place, and had more people to whom 
they could do good, or more waj-s open to them of 
working for God, how gladly, think they, would 
they lead an active and useful life! But as it is, 
it seems to them not worth while to tr^-. They see 
nothing they can do that is worth doing. Thus, 
having but one talent, they go and bury it in the 
earth. If they had five or two, they would trade 



282 THE PARABLES OF OUE LORD. 

with them diligently — so they think. But would 
they? There is no reason whatever to suppose 
that he who neglects small opportunities, would 
make use of great ones ; or that one who lets his 
own talent go unemplo^'ed, would do any better if 
he could exchange with his neighbor. The man 
with one talent was just as much bound to do his 
best with it as the man with five. The person 
whose means of serving God seem the smallest, is 
as much bound to serve Him in his measure as he 
whose means are largest ; and faithful service will 
receive an equal reward, whether the talents have 
been many or few. 

For, in this parable, the man who brought his 
master two talents received as rich a blessing as he 
who brought five. The words of blessing spoken 
to both are the same. It is not as it was in the 
other parable. And why? Because here the sums 
intrusted to the servants were different : one had 
five talents given to him, the other only two. When 
therefore this last brought two talents more, he 
received equal praise with him who brought five, 
for he had shown equal faithfulness and diligence. 
Our Master expects from us according to what he 
Jias given to us. " If there be first a willing mind, 
it is accepted according to that a man hath, and not 
according to that he hath not." This is how God 
is graciously pleased to accept our offerings, and 
this is how he will judge of our use of his gifts in 
general. In the great day of account, many of the 
poor and humble will doubtless receive as rich a 
blessing as those who have been far above them in 



THE TALENTS. 283 

this life, however faithfully these last may have 
employed their talents. 

It Avas "after a long time," that the master came 
and reckoned Avitli his servants. Long as the time 
Avas, however, the faithful servants never forgot that 
lie was coming back, but persevered in making the 
most of their talents up to tlie very lionr of liis 
return. Not so tlie slothful servant. It appears 
that no sooner was his master gone, than he went 
and buried bis talent. If afterwards lie ever had 
uneasy tliouglits about the reckoning, probably the 
long time helped.him to get rid of them. " M}' lord 
dela^-eth his coming" — such was his feeliug; and, 
not being engaged in liis service, but occupied in 
his oAvn concerns, he most likely seldom gave a 
thought to the buried talent or to his lord's return. 
It is so now. The faithful servants of Christ are 
continually looking for his coming, and though the 
time is long, yet is their faith not shaken; they 
know that he will come, and while the tlionght stirs 
them up to a diligent use of their talents, that very 
use helps to keep his coming in their mind. The 
slothful and careless, on the contrary, forget the 
coming of the Lord, as they forget their talents and 
their responsibility. The time is long, and yet he 
does not come. All things go on as usual. They 
are busied in their own affairs. All besides is for- 
gotten, or almost forgotten. How will they meet 
him when he comes? And what account Mill the}' 
give ? 

The slothful servant in this parable was dealt 
with in the same way as the one in the other para- 



284 THE PAEABLES OF OUE LOED, 

ble ; lie was trusted no longer, he lost all, the talent 
was taken from him, and he received his master's 
stern condemnation as a "wicked and slothful ser- 
vant." But this parable carries us a step farther, 
and shows us his awful end : " And cast 5-e the un- 
profitable servant into outer darkness : there shall 
be weeping and gnashing of teeth." Whatever this 
might mean in the parable itself, whatever dark 
underground dungeon this unhappy man was to be 
thrust into, we know well what the meaning is with 
regard to those who are unfaithful to Christ. The 
outer darkness represents that awful world, where 
the light of God's countenance never shines, and 
into which no hope ever comes; the "weeping and 
gnashing of teeth " describe the despair of the lost. 

But is not this, it may be asked, the doom of 
gross and outrageous sinners — the robber, the mur- 
derer, the adulterer, the blasphemer? Can this be 
what lies before one. who is but a slothful servant ? 
Yes, it is so. There is nothing in this parable' 
about the robber, the blasphemer, and such like. 
It is the case of the man who buried his talent in 
the earth that is described, and that alone. But ho 
is called loicked, as well as slothful; his slothfulness 
was wickedness in his master's sight, and so is that 
of the unfaithful servants of Christ. For his ser- 
vants they are, by right and responsibility, though 
unfaithful and useless servants. 

Oh, how will some wish that they could have 
their time on earth again, and once more have tal- 
ents intrusted to them which they might improve ! 
How bitter will be the thought, that once thev had 



THE TALENTS. 285 

gospel offers and gospel means ; tliat the}' had the 
service of Christ proposed to them, talents intrusted 
to them, and the coming of Christ set before them 
as that for which the}' should prepare ! And now, 
that time, that state, is past for ever. These thoughts 
have come too late. They would not think seri- 
ously while they might, but trifled life away, with 
no thought of its responsibilities, till at lengtli the 
end came. Ah, let not yoio- thoughts come too late. 
Think in time — think now. Consider your talents, 
your responsibility, your great account, and the 
coming of your Lord. The time may be long, yet 
he will come. Let him not find your talent buried, 
and vou not looking for his cominp;-. 



28G THE PAEABLES OF OUE LOED. 



XXXVIII. 



The Two Sons. 



"A certain man had two sons : and he came to the first, and 
said, Son, go work to-day in my vineyard. He answered and 
said, I will not : but afterward he repented, and went. And he 
came to the second, and said likewise. And he answered and 
said, I go, sir : and went not. Whether of them twain did the 
will of his father ? They say unto him. The first. Jesus saith 
unto them. Verily I say i;nto you. That the publicans and the 
harlots go into the kingdom of God before you. For John came 
unto you in the way of righteousness, and ye believed him not : 
but the j)iiblicans and the harlots believed him : and ye, when ye 
have seen it, repented not afterward, that ye might believe him." 
Matt. 21:28-32. 

'^.yHIS parable is not difficult to iiiuler- 
r^ stand, for it is one of those whicli our 




Lord liimself explained. He bad been 
speaking to the chief priests and elders 
about John the Baptist. Now many oj^eu 
sinners had repented at the preaching of 
John; but the priests /and dders had not repented. 
The son who said, " I go, sir, and went not," rep- 
resented them ; the other son, who at first refused 
to go, but afterwards repented and went, repre- 
sented the penitent^^sinners, the43iiblicans and har- 
lots. These last had lived in wilful sin, making 
no pretence of obeying God, but saying by their 
conduct, "I will not." The Jewish rulers, on the 
other hand professed to serve God, and, whatever 
their lives might really be, probably kept up a 



THE TWO SONS. 287 

decent outward ajipearance. But tliey did not 
really serve God ; their hearts were not given to 
him; they said, and did not. When John came 
preaching repentance, and preparing the waj' of 
Christ, they did not believe or repent; and even 
afterwards, when they saw numbers turned to God 
by his means, they still remained impenitent. Thus 
the despised publicans and harlots entered into the 
kingdom of God before the proud scribes and Phar- 
isees. 

But though this was the first and direct appli- 
cation of the parable, it may properly be applied 
more widely. There are still sinners wdio repent 
at the preaching of the gospel ; and there are still 
people answering to these Jewish priests and elders, 
professing godliness, but in reality far from the 
kingdom of God. 

Our Lord does not here justify sinners, as sin- 
ners; he takes these publicans and harlots in their 
changed condition, after the}' have repented and 
believed, and then declares that they find admit- 
tance into the kingdom of God. If they had re- 
mained impenitent, they must have perished. The 
son in the parable Avas wrong to say, " I will not," 
though his conduct afterwards was right. 

Nor does our Lord condemn a^^j^i'ofession of 
religion, as such, but only a vain and empty pro- 
fession. The other son was right in what he said, 
though wrong in what he did. Many people excuse 
themselves thus for an imgodly life, " I make no 
profession." AYe ougld to make a profession, only 
it should be a real and true profession. 



288 THE PAEABLES OF OUE LORD. 

It is not clear tliat these JeAvisli rulers were all 
hypocrites, though probably many of them were. 
Some perhaps, mistook profession for reality, and 
flattered theidselves that they were in the right 
way, because their lives did not show those gross 
sins which appeared in many around them. There 
is much danger of this. A gross sinner, when he 
thinks at all, must know that he is in the wrong, 
and that he stands in need of a great change. A 
man of a decent and moral life, on the other hand, 
who lives in no oi^en sin, and attends to the out- 
Avard parts of religion, is apt to think that no such 
change is required in him. His eyes are not open- 
ed to see Avhat sin is in its spirit; and, abstaining 
as he does from its grosser forms, he thus keeps 
conscience asleep. 

But sin has many different forms; and who shall 
venture to say which is the most offensive in the 
sight of God ? We see two men, one leading a life 
of gross sin, the other living decent!}", though show- 
ing no sign of spiritual religion. Without giving 
much thought to the subject, Ave set donii the gross 
sinner at once as the worse man of the two. But 
is that judgment certainly right ? There are what 
may be called smooth sins, as well as rough sins ; 
and if that man of decent life be covetous, extor- 
tionate, unmerciful, proud, or self-righteous, who 
can sa}^ how God looks upon him as compared Avitli 
the other? Siu of every kind is condemned in 
Scripture, and condemned equally, though man has 
made distinctions. 

The great practical point for each to consider 



THE TWO SONS. 289 

from tlie parable is this : what is my religion ? Is 
it a mere profession, a decent hfc, an abstaining 
from gross sin ? Is it no better than the obedience 
of him who said, " I go, sir ; and went not ?" Is it 
a name, or a reality? a thing of the heart, or a 
thing of the tongue only ? Has any change taken 
place in mo, any repenting, any believing, any com- 
ing to Jesus, to that very Saviour to whom John 
the Baptist pointed ? 

They are very solemn words of our Lord, words 
that should raise serious thoughts in many a heart ; 
"Yerily I say unto you, that the publicans and the 
harlots go into the kingdom of heaven before you.'' 
Before whom ? Before hypocrites, before mere 
professors, before those who say and do not, before 
those who have a name to live and are dead. Great 
and awful is the danger of all sinners ; but that 
man seems in greatest danger, who is priding him- 
self on a moral life, and wrapping himself up in 
the fancied security of his own merits. God's grace 
can change any heart ; but, humanly speaking, the 
gross sinner, who knows himself to be in the wrong 
way, is more likely to be brought to God than the 
smooth offender who fancies himself in the right 
way already. 

For both there is but one way, the Living Way, 
Jesus Christ. His grace can reach all, his blood 
can cleanse sinners of every shade. He has opened 
the' gate of mercy to publicans and harlots, to self- 
deceivers, yea, even to the self-righteous, if they 
will cast aside all other dependence, and simply 
look to him. 

l>«r,U,I.^ ■ 13 



290 THE PAEABLES OF OUR LORD. 



XXXIX. 

The Wicked Husbandmen. 

"A certain man planted a vineyard, and set a hedge about it, 
and digged a i^lace for the winefat, and built a tower, and let it 
out to husbandmen, and went into a far country. And at the 
season he sent to the husbandmen a servant, that he might receive 
from the husbandmen of the fruit of the vineyard. And they 
caught him, and beat him, and sent him away empty. And again 
he sent unto them another servant ; and at him they east stones, 
and wounded him in the head, and sent him away shamefully 
handled. And again he sent another ; and him they killed, and 
many others ; beating some, and killing some. Having yet there- 
fore one son, his well-beloved, he sent him also last unto them, 
saying. They will reverence my son. But those husbandmen said 
among themselves, This is the heir; come, let us kill him, and 
the inheritance shall be ours. And they took him, and killed 
him, and cast him out of the vineyard. What shall therefore the 
lord of the vineyard do ? he will come and destroy the husband- 
men, and will give the vineyard unto others. And have ye not 
read this scripture ; The stone which the builders rejected is be- 
come the head of the corner : This was the Lord's doing, and it 
is marvellous in our eyes? And they soTight to lay hold on him, 
but feared the people : for they knew that he had spoken the 
parable against them: and they left him, and went their way." 
Makk 12 : 1-12 ; see also Matt. 21 ; Luke 20. 

^_ HIS parable is found in all the gospels, 
except that of St. John, and with very 




little difference. 

There is no doubt about its meaning, 
or about the persona to whom our Lord 
meant to apply it; for we read that the 
chief priests and Pharisees themselves "knew that 
he had spoken the parable against them." Con- 



THE WICKED HUSBANDMEN. 291 

science told them so, and tliey were right; our 
Lord did not contradict their thought. 

The Jewish teachers were well acquainted with 
their own Scriptures, and this parable no doubt at 
once brought to their minds the fifth chapter of the 
prophecy of Isaiah, in which the same figure of a 
vineyard is used: "My well-beloved hath a vine- 
j-ard 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 wine-press therein." That par- 
able of the Old Testament was meant, as they well 
knew, to describe the Jewish nation,, "for the vine- 
yard of the Lord of hosts is the house of Israel, 
and the men of Judali his pleasant plant." T\'hen 
therefore the Jewish teachers heard our Lord use 
the same figure, (though in rather a difi'erent way,) 
and when they heard him go on to describe con- 
duct which exactly agreed with their fathers' and 
their own, they well understood that he spoke the 
parable against ihcm. 

The vineyard, which the man in the parable 
planted with so much care, represented the Jewish 
church established by Almighty God. The rest of 
the world was in spiritual darkness, but God chose 
the Jewish nation to be enlightened hy his word, 
and to enjoy religious privileges. Thus this nation 
occupied, as it were, an enclosed place. While the 
rest of the world was spiritually in a wild and des- 
ert state, the Jews were in a vineyard carefully 
prepared for them.. Every provision was made for 
their good, their comfort, and their usefulness. As 



292 THE PAEABLES OF OUR LOKD. 

in the parable there were the hedge, the wine- 
press, and the tower, so did God give them laws 
and ordinances which fenced them off from other 
nations and their idolatrous practices, and prom- 
ised them his protection, and taught them how to 
serve and please him. They were the husbandmen 
who were to occupy the vineyard. It was not 
theirs, but it was let out to them as tenants. 

But tenants have rent to pay; and in ancient 
times, and in eastern countries, rent was often paid 
in kind ; no money passed, but a part of the prod- 
uce of the land went to the landlord as his rent. 
Accordingly, at the season for gathering the grajDes, 
this householder sent to the husbandmen for his 
share of the fruit. But, instead of giving it, they 
ill-treated his servants ; and when he sent again 
and again, they still refused, and only used his 
messengers worse and worse, "beating some, and 
killing some." This part of the parable represents 
the way in which the Jews treated God's messen- 
gers, the prophets. God looked for fruit from 
them, in return for their religious light and knowl- 
edge, the fruit of righteousness ; and prophets were 
sent from time to time, as his messengers, to de- 
clare his will to them, to speak to them his word, 
and to call them to repentance. But they would 
not listen to the messengers of God. Some right- 
eous doubtless there always were among them, but, 
as a nation, they rebelled against God, and rejected 
and ill-treated his servants. Our Lord himself re- 
proached them for this : " O Jerusalem, Jerusalem, 
which killest the prophets, and stonest them that 



THE WICKED HUSBANDMEN. 21)3 

are sent unto thee." The martyr Stephen did the 
same : " TMiich of the prophets have not j'our fa- 
thers persecuted ?" Thus did the Je^YS, generation 
after generation, treat the messengers of God. 

The owner of the vineyard, finding it useless to 
send servants, at length determined to send his only 
and well-beloved son. " They wall reverence my 
son," said he. But on the contrary, these wicked 
husbandmen now went farther than ever in crime. 
Far from reverencing their master's son, no sooner 
did the}^ set eyes on him than they determined to 
put him to death. "This is the heir," said they; 
"come, let us kill him, and the inheritance shall be 
ours." This plan they carried out at once. " They 
took him, and killed him, and cast him out of the 
vineyard." We know what this means. In the ful- 
ness of time God sent his Son, his only and well- 
beloved Sou, into the world, and first to the Jewish 
nation. But the Jews rejected him, and caused 
him to be put to death. They ought to have rever- 
enced him ; for his coming had been foretold, and 
gracious words and wonderful works, and even a 
voice from heaven, proclaimed him to be the Son of 
God. Instead of this, they filled up the measure of 
their iniquities by crucifying the Lord of glory ; the 
Jewish rulers thinking that they would thus keep 
the power which they possessed over the people, 
and that so the inheritance would be theirs. We 
may perhaps apply these last words in this way ; or 
it may be that this plan of the husbandmen is but 
the filling up of the story of the parable, and has no 
application to the Jews ; especially as in the para- 



294 THE PAEABLES OF OUR LORD. 

ble tlie liusbanclmen kneAv and ackno\yleclged their 
lord's son, while the Jews, on the other hand, denied 
that Jesus was the Son of God. 

We cannot but be struck with the proof here 
given that our blessed Lord is the divine Son of 
God. How great a difference is made in the para- 
ble between the servants and the son ! Probably the 
lord of the vineyard sent the highest and best of his 
servants on gucli an errand ; yet his sending his son, 
his " one son, his well-beloved," is spoken of as a 
distinct thing altogether ; they were but servants — 
this was his son. In the opening of the epistle to 
the Hebrews we find the same great distinction 
made between the ancient messengers of God and 
the Son of God : " God, who at sundry times and in 
divers manners spake in time past unto the fathers 
by the prophets, hath in these last days spoken 
unto us by his Son, whom he hath appointed heir 
of all things, by whom also he made the worlds." 
Prophets and apostles were but men — ^good, holy, 
devoted, and even inspired, yet still but men ; Jesus 
Christ is the only-begotten Son of God; himself 
God as well as man. 

The story of the parable leaves off at this point. 
The husbandmen have slain the son and cast him 
out of the vineyard. " When the lord therefore of 
the vinej^ard cometh, what will he do unto those 
husbandmen?" Our Lord put this question, and it 
was answered by those who heard him; not per- 
haps by the scribes and Pharisees, but by some of 
the multitude. " He will miserably destroy those 
wicked men," said they, " and will let out his vine- 



THE WICKED HUSBANDMEN. 295 

jixvd unto otlier liusbandmen, which shall reudei' 
him the fruits iu their seasons." Thus we read in 
St. Matthew. In 8t. Luke's account it would rather 
seem that our Lonl himself gave the answer to his 
own question, for it is added : " And Avhen they 
heard it, they said, God forbid," or, Let it not be 
so. But it may be that some of the multitude, 
thinking only of tlie story, gave that answer, and 
that then others of those present, who saw that our 
Lord meant the story to apply to the Jews, said : 
"God forbid!" 

But our Lord pressed the application home to 
them, reminding them of what was written in their 
own Scriptures: "The stone which the builders 
rejected is become the head of the corner; this was 
the Lord's doing, and it is marvellous in our eyes ;" 
and adding, according to St. Matthew : " Therefore 
say I unto you. The kingdom of God 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." None of those 
who heard him could any longer be in doubt as to 
his meaning. As the vineyard in the parable would 
be taken from the husbandmen, so should God's 
presence and favor, and the means of grace, and 
'the gospel, be taken from the ungrateful and unbe- 
llieving Jews, and bestowed on others, that is, on the 
Gentiles ; because the Jews were about to act like 
the husbandmen ; already they were refusing to 
acknowledge Christ, and soon they would put him 
to death. 



296 THE PAKABLES OF OUR LORD. 

The passage about the stone hardly belongs to 
the parable, yet it is mixed u-p with it. 'It is taken 
from the 118th Psalm, and is undoubtedly a proph- 
ecy about Christ, whatever other meaning it may 
have. Jesus was the stone, the chief corner-stone ; 
but the builders, the Jewish rulers, rejected him ; 
yet this stone was to be the head of the corner, 
Jesus was to be the head of his church. Whoever 
should- fall on this stone, whoever through unbelief 
should cause Christ to be to them as a stumbling- 
stone or rock of offence, should be hrol'en, should 
suffer a great injury, to say the least ; but on whom- 
soever it should fall, it should grind him to powder ; 
all obstinate unbelievers, who should set themselves 
in opposition to Christ, and refuse to the last to 
obey him, must in the end be crushed by his al- 
mighty power, and j)erish for ever. 

But does this relate to the Jews only ? Surely 
not. If they, as a nation, have been cast off for a 
time on account of their rejection of Christ, how 
shall the sinner, the careless, the unbeliever, the 
man wdio is a Christian in name only, but brings 
forth no fruit to God, how shall he escape ? Such a 
man is in the vineyard now ; God in his providence 
has placed him there. He belongs outwardly to 
the church of Christ, knows the word of God, and 
has the means of grace within reach. If he renders 
no service to God, if he turns a deaf ear to God's 
ministers, and does in fact reject Christ, because he 
does not believe on him with the heart, what re- 
mains for him ? He will lose the blessings which 
he never valued aright, and for which he has mado 



THE WICKED HUSBANDMEN. 297 

no return ; nay, further, he must look to find Him 
who would have been a Saviour, an awful Judge, 
executing vengeance on all who do not receive liim. 
One more lesson we may learn. The Jewish 
rulers knew that our Lord was speaking of them : 
yet they did not repent; but were only the more set 
against him. When the word of God strikes home, 
it sometimes happens that a man is only made an- 
gry. Conscience tells him that the w'ord is true, 
and true against lain ; jei this does not of itself 
lead him to repentance, for only grace can do that; 
on the contrary, it does but make him perhaps 
uneasy and displeased. If ever you are angry at 
the preaching of the word, ask yourself why you 
are so. It may be because you know that what is 
preached is a true witness against you. But do not 
be angr3\ Eather be sorry. Pray God to make 
you so ; to give you his Holy Spirit, that you may 
be led to repentance and to Christ. AVhy strive 
against God? why resist the voice of conscience? 
why "kick against the pricks? ' How much better 
and happier to submit to Jesus as the Lord of 
grace and mercy and salvation ! 



13« 



298 THE PARABLES OF OUR LORD. 

XL. 

The jBuDDiNG Fig-Tree. 

' ' Now learn a parable of the fig-tree : when bis branch is j'et 
tender, and putteth forth leaves, ye know that summer is nigh ; 
so likewise ye, when j'e shall see ail these things, know that it is 
near, even at the doors. Verily I say unto you, This generation 
shall not pass, till all these things be fulfilled. Heaven and earth 
shall pass awixy, but my words shall not pass away." Matthew 
2-1:32-35; see also Maek 13; Luke 21. 

^2>*^ UE. Lord was seated on the Mount of 
Olives wlieu lie spoke the long aud 
solemn prophecy of which this parable 
forms part. On the opposite side of the 
narrow valley that lay between him aud 
Jerusalem rose the temple in full view; 
and in the valley itself, and on the slope of the 
mount, there were fig-trees as well as olive-trees. 
It was now spring-time, and the fig-tree was begin- 
ning to shoot. Its branches were soft and tender 
from the rising ©f the sap, and already leaves began 
to appear. Growth is even quicker in that country 
than with us ; it was j)lain that summer was near. 

Our Lord drew the attention of his disciples to 
this. The fig-trees were close at hand, and might 
well serve to teach them a lesson. He bade them 
notice the budding branches, the sign of the coming 
summer, and then added : " So likewise ye, when ye 
shall see all these things, know that it is near, even 
at the door." 




THE BUDDING FIG-TREE. 299 

" These things " meant tlie signs of which he 
had just been speaking, especially the Koman army 
surrounding Jerusalem ; and the event that was to 
follow so closely was the destruction of that city, 
and the dispersion of the Jewish people. For 
though our Lord, in speaking of this, did also carry 
on the thoughts of the disciples to his second com- 
ing and the end of the world, yet ho is not alluding 
to that here ; for he expressly says, '* This genera- 
tion shall not pass till all these things be fulfilled." 
Some of those who heard him would be still alive 
at the destruction of Jerusalem, which took place 
between thirty and forty years afterwards. He 
warns them, and all his followers who should be 
then living, to take notice of the signs which were 
to go before that great event, and to act according- 
ly. As soon as those signs appeared, they were to 
leave the cit}^ and thus to escape a share in its 
destruction. Let them carefully watch those signs, 
therefore ; for as surely as the budding fig-tree fore- 
told the summer, so surelj- M-ould the city be soon 
destroyed, and the nation scattered, when once 
they should appear. 

All took place according to our Lord's words. 
The signs of which he spoke did appear; the Ro- 
man army came against Jerusalem, and, in no long 
time after, the city was taken and destroyed. The 
disciples of Christ, or at least the greater part of 
them, acted on the warning he had given them, 
and left the city in time to escape its destruction. 
Thus his words were fulfilled, " Heaven and earth 
shall pass aw£iy, but my Vords shall not pass away." 



300 THE PAEABLES OF OUE LOED. 

Kingdoms were sliakeii, cities were destroyed, great 
commotions took place in the world, yet nothing 
could change what he had said. All that he fore- 
told came true. 

And so will all else that he has foretold. Every 
prophecy that has been fulfilled is a pledge and 
assurance that all other prophecies shall be fulfilled 
in their time ; and the disciples of Christ accord- 
ingly are to give heed to his word, and to w'hat is 
happening around them, and to mark the signs of 
the times. 

Especially we ought to do this with regard to 
the second coming of our Lord. In this proj)hecy 
the two great events of which he speaks, the de- 
struction of Jerusalem and his own coming, are so 
linked together, that there is some difiiculty in 
knowing when he is speaking of the one, and when 
of the other, and when perhaps of both. The dis- 
ciples, who heard him speak, themselves no doubt 
felt this difiiculty ; and little did they think that 
eighteen hundred years at least would pass between 
the happening of the two things thus foretold to- 
gether. But this ver}^ difiiculty is not without its 
use. The very mingling of the two events in the 
same prophecy must have led the disciples to look 
upon both as equally certain ; and still more should 
it lead us, now that one of them has taken place, 
to feel sure that the other also will take place in 
its time. 

The two events are spoken of in the same proph- 
ecy ; yet, in one important respect, there is a differ- 
ence to be observed. "\Vith'> regard to the destruc- 



THE BUDDING FIG-TEEE. 301 

tion of Jeinsaleni, ouv Lord said that the genera- 
tion of men living when he spoke should not all 
have died before it should take place; but with 
regard to his own second coming and the end of 
the Avorld ho said, "But of that day and hour know- 
etli no man, no, not the angels of heaven, biit my 
Father only." Thus, at the 3Gth verse, he seems 
to make a change. He had been speaking of what 
should take j^lace within the lifetime of some then 
living; now he speaks of that which should take 
place quite as certainly, but no one knew when, 
none but the Father. In applj-ing the lesson of 
the parable to ourselves, we must bear in mind this 
difference. 

Yet we tnaii apply the lesson to ourselves, and 
that most profitably, with regard to the coming of 
the Lord ; but not so much with reference to its 
lime as to its certainti/. 

We are to mark the signs of the times; for the 
coming of Christ will as surely follow them as sum- 
mer followed the budding of the fig-tree ; not so 
quickly, but as surely. There have been, and still 
are, nniny different opinions as to the signs of the 
coming of the Lord. There have been jDrobabl}- 
in all ages serious Christians, Avho have thought 
that they saw^ in events that happened in their day 
signs of his approach. There are many who think 
thus now. These thoughts and expectations are 
not to be lightly regarded, still less to be turned 
into ridicule. Even if we do not share them, Ave 
should nevertheless be led by them to deeper thought 
and more watchful preparation. The Lord icill 



302 THE PARABLES OF OUR LORD. 

come. It may be, that these very expectations in 
the minds of his people are among the signs of his 
coming. Let ns mark them accordingl3^ 

But, putting aside the question of time, we 
should give earnest heed to all the signs which tell 
that he will surely come. Ancient prophecy, his 
own words, the state of the world, the case of the 
Jewish nation, Avrong that is to be set right, war 
that is to be changed into peace, and a thousand 
things around us that pain and grieve us, as far as 
we can tell, will never be greatly mended till he 
come — these are so many signs to us, more or less 
sure, of his coming. "We should mark these things, 
and ponder them in our minds. We are not created 
to live carelessly, wrapped up in our own little con- 
cerns of the day, and unconcerned about the great 
things that are to be. As far as the word of God 
gives light, let us walk in that light. As far as we 
can find scriptural ground for seeing in things that 
happen the signs of our Master's coming, let us 
mark those things narrowly and seriously. While 
we must beware of indulging baseless fancies and 
vain imaginations, and above all of twisting Scrip- 
ture to suit them, let us look to it also that we fall 
not under our Lord's rej^roof of the Pharisees and 
Sadducees, "Ye can discern the face of the sky; but 
can ye not discern the signs of the times?" 

Eighteen hundred years have passed since our 
Lord spoke of his coming, and still he has not 
come, and still his words hold good — " Of that day 
and hour knoweth no man, no, not the angels of 
heaven." Though so much time has passed, we 



THE BUDDING FICI-TPiEE. 303 

are still in the same j^osition as the disciples— ser- 
vants 'svaitiDg for our Lord, knowing that he Avill 
come, and that he may come soon, but not know- 
ing when. But this we are clearly told, that " the 
day of the Lord so cometh as a thief in. the night," 
and that, to some at least, he will come suddenly. 
Whatever views may be held on other points, in 
this there seems no room for difference among the 
servants of Christ. He says to us all, " Watch 
therefore, for ye know not what hour your Lord 
doth come." Season after season has the fig-tree 
budded, and the summer come. Eighteen centu- 
ries ago our Lord's W'Ords about Jerusalem were 
fulfilled ; and still the wandering Jew remains a 
standing witness to the truth of prophecy, and still 
Ave look for "that da}' and that hour" which "no 
man knoweth." Let us look for it humbly, watch- 
fully, diligently ; with a sure hope, a full trust, a 
solemn yet glad expectation. Let us see that our 
loins be girded about, and our lights burning ; let 
each servant be about his work; and oh! let each 
one of us make sure that he is a servant of Christ 
indeed. Let none put off seeking the Saviour till 
the Lord shall come in his glory. Let none say in 
his heart, " My Lord delayeth his coming." Let 
none disregard the Avarning voice and the signs of 
the times; lest, coming suddenly. He find thoui 
sleeping. 



801 THE PARABLES OF OUR LORD. 



XLI. 

The Wise and Foolish V'^gins. 

"Then sliall the kingdom of heaven be likened unto ten vir- 
gins, Avhich took their himps, and went forth to meet the bride- 
groom. 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, thej' all slumbered and sleijt. And at mid- 
night 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 j'ou, I know you not. 
Watch therefore, for ye know neither the day nor the hour where- 
in the Son of man cometh." Matt. 25 : 1-13. 



HIS parable, like so maEy other of the 
^~^ parables of our Lord, represents " the 




kingdom of heaven," that is, God's spirit- 
ual government upon earth under the gos- 
pel dispensation; and the particular time 
intended is the coming of the Son of man, 
when the present state of things will be brought 
to an end. This is plain from the opening words, 
"Then shall the kingdom of heaven be likened;" 
then, that is, at the time just before spoken of, the 
the time of the sudclen coming of the Lord. 



WISE AND FOOLISH VlilGINS. 305 

The more precise meauiug of the parable is not 
cliffienlt to arrive at, if "\ve bear in mind the cus- 
toms of that time and country. 

Tlieir marriages were very different from ours, 
and so are marriages among the Jews, and in east- 
ern countries, stilL The bridegroom, accompanied 
by friends and attendants, usuall}^ brought his bride 
from her father's house to his own at night-time. 
But Avhile some thus went with them, others waited 
to meet him on his return ; and as the time of his 
return must be in some measure uncertain, espe- 
cially if the bride came from a distance, it Avas 
necessary that those wlio were to meet him should 
vratch for his coming. 

The parable represents ten virgins going forth 
in this way to meet a bridegroom on his bringing 
home his bride. Five of them Avere wise, that is, 
prudent and thoughtful; and five were foolish. The 
five wise virgins made provision for having to Avait 
perhaps a considerable time, by taking oil with 
them to refill their lamps ; but the others made no 
such provision : they took their lamps, but took no 
oil Avitli them. The night wore aAvay, the bride- 
groom Avas later probably than any of them ex- 
pected, and they all slept. But at midnight they 
Avere roused by the cry that the bridegroom Avas 
coming. The Avise virgins had nothing to do but 
to trim their lamps Avitli the oil Avhich they had 
provided, and they Avere quickly ready. Not so the 
foolish. Tlieir lamps had gone out, and they had 
no oil to fill them Avitli again. In their dismay they 
applied to the Avise virgins. But they had none to 



306 THE PARABLES OF OUR LORD. 

spare : they had made provision for their own want, 
but not for that of the rest. There was nothing left 
for the foolish virgins but to go with all speed to 
buy more oil. But Avliile they were gone, the bride- 
groom came. The procession entered the house, 
joined by the five virgins who were ready; and 
when the other five returned shortly afterwards, 
they found the door shut. It could not be opened 
again. To all their entreaties the master of the 
house only replied, " Yerily I say unto you, I know 
you not." 

The ten virgins represent professing Christians, 
waiting, or professing to wait, for the coming of 
Christ. The five wise virgins are real Christians. 
The oil in their lamps means perhaps the grace of 
God in their hearts ; or, more generally, a state of 
true preparation, through grace, for the coming of 
Christ. The five foolish virgins are nominal Chris- 
tians, making the same profession as the others, 
but having no real religion, and no true prepara- 
tion of heart. B}' their all sleeping we are perhaps 
to understand that not even true Christians are so 
Avatchful as they ought to be for the coming of the 
Lord. Or it ma}' be that no blame is intended. 
Perhaps the wise virgins were not Avrong in sleep- 
ing, seeing they were ready for the summons when 
it came. 

But in the great day true Christians will be able 
to give no help to those who are found unprepared. 
Each must answer for himself. Grace is not a thing 
which we can give to another. The soul that is 
washed in the blood of Jesus, and made new hy the 



WISE AND FOOLISH VIKGINS. 307 

Holy Spirit, will be saved for ever ; but that soul 
will have no helj) to give to another. 

And when that day shall have come, it will be 
too late to seek help even of God. Now he is ready 
to hear and answer prayer. Now he will give his 
Holy Spirit to them that ask him. Now Jesus will 
in no wdse cast out him that conieth unto him. 
But we are warned in Scripture again and again 
that the day of grace is limited, and Avill come to 
an end. "Strive to enter in;" that is, strive noiv ; 
" for man}- will seek to enter in, and shall not be 
able," because they will not seek till it is too late. 

"The door was shut." How awful are these 
words ! How sad ! How hopeless ! Other doors 
ma}' open again, but not that door. At other times 
entreaties may prevail, but not then. The day of 
grace will have passed when that time arrives, and 
those against whom the door is closed will be shut 
out for ever. 

We are all in the situation represented in the 
parable. Our Lord is coming, and we have to meet 
him. And we are all like either the wise or the 
foolish virgins, for there is no other class. Either 
we are prepared, or not prepared. What an awful 
diflt'crence ! What a solemn question ! And all the 
more so, because outAvardly those who are so dif- 
ferent may seem much alike. The ten virgins, be- 
fore the hour of trial, seemed alike. They all went 
forth to meet the bridegroom ; they ill had their 
lamps with them, ft was not till the bridegroom 
came that the difterence appeared. So professing 
Christians may live together now, and worship to- 



308 THE PAEABLES OF OUR LORD. 

getlier ; they may liold the same doctrine, and be- 
long to the same church ; yet how vast a difference 
may the coming of Christ disclose !' How many will 
be separated then who have been joined on earth ! 
How many, who seemed in many respects alike, 
will prove to have been utterly different ! 

AVhat is our state now? The midnight cry may 
soon be heard ; the Lord may come suddenly ; how 
should we be found? Are we like the wise ? Have 
we made provision? Is there oil in our vessels? 
Have we sought Christ? Are we walking in the 
Spirit? Are we Avatching for our Lord? "Watch 
therefore," he said. Watch tvJien ? When the trum- 
pet is heard, when the clouds rend, when the Son 
of man appears ? No ; watch noio, this day, this 
very hour ; " for ye know neither the day nor the 
hour wherein the Son of man cometh." Oh, woe 
to those whom he will find unprepared ! 

Is there any peculiar meaning in what the wise 
virgins said to the foolish, " But go ye rather to 
them that sell, and buy for j-oursfelves ?" Perhaps 
not. Perhaps we are onl}^ to understand that they 
could not help them; they must go to those who 
could. Nevertheless the words bring this thought 
to the mind: Grace and salvation in Christ are 
free, "without money and without price;" yet here 
the advice is to go to them that sell, and huy. 
While salvation is to be had at all, it is to be had 
as a gift only, not to be houcfid, but to be freely 
received. When the time of grace is past, and sal- 
vation can no longer be had, then what would not 
the poor lost one give to purchase it? Then he 



WISE AND FOOLISH VIRGINS. 309 

Avould willing!}' go to them that sell, and buy even 
at the price of all he ever had. But it will be too 
late then. " What is a man profited, if he shall 
iiain the whole Avorld, and lose his owu soul? or 
Avhat shall a man give in exchange for his soul?" 
" Behold, wni- is the accepted time, behold now is 
the day of salvation." 



310 THE PARABLES OF OUR LORD. 



XLII. 



The Vine and the Branches. 

"I am the true vine, and my Father is the husbandman. Ev- 
ery bi'anch in me that beareth not fruit he taketh away: and every 
branch that beareth fruit, he purgeth it, that it maj' bring forth 
more fruit. Now ye are clean through the word M'hich I have spo- 
ken unto you. Abide in me, and I in yoii. As tlie branch cannot 
bear fruit of itself, except it abide in the vine ; no more can ye, 
except ye abide in me. I am the vine, ye are the branches : He 
that abideth in me, and I in him, the same bringeth forth much 
fruit : for without me ye can do nothing. If a man abide not in 
me, he is cast forth as a branch, and is withered ; and men gather 
them, and cast them into the fire, and they are burned. If ye 
abide in me, and my words abide in you, ye shall ask what ye will, 
and it shall be done unto you. Herein is my Father glorified, that 
ye bear much fruit ; so shall ye be my disciples." John 15 : 1-8. 



'^/if<iNri;tP^ UR Lord had taught his discii3les 
much by means of parables, espe- 
cially just before, in those which we find 
in the twenty -fourth and twenty -fifth 
chapters of St. Matthew. But now, at the 
end of the long discourse, of which this 
parable of the vine forms part, he said : " These 
things have I spoken unto you in proverbs; but the 
time Cometh, when I shall no more speak unto you 
in proverbs, but I shall show you plainly of the 
Father." By proverbs he seems to have meant 
every kind of proverbial and figurative teaching, 
including parables. He had then just spoken to 



VINE AND BllANCHES. 311 

tliem this parable of the vine ; he would teach them 
no more in that way. 

From its nature and subject, this parable is well 
fitted to be the last. Many of the others, especially 
those spoken just before, relate to the church of 
Christ at large ; but this is more personal. Before 
he was taken from them, our Lord Avould lead his 
disciples seriously to consider Avhat part they had 
in him, lest they should deceive themselves by 
taking it for granted that they belonged to that 
kingdom of heaven of which he had told them so 
much, while j-et they had but an outward union 
with him. The case of Judas might well be a warn- 
ing to them. He had been one of the apostles, and 
so had seemed to belong to Christ, But he was but 
a fruitless branch, and as such he had been taken 
away. At the time when our Lord spoke, he had 
already left the little band of disciples, and had 
gone out to betray his Master. Yet up to that very 
night he had seemed to belong to Christ, as a branch 
to the vine. Let them take warning by so sad a 
case. Let them not trust in any seeming union. 
Let them abide in Christ indeed. 

\Yhatever it was that led our Lord to choose the 
vine as the figure in this parable, there is a special 
force and meaning in it. The vine is a humble tree, 
not great and tall like the cedar and the oak. So 
our Lord came in a humble way, as it was foretold 
of him : " For he shall grow up before him as a ten- 
der plant, and as a root out of a dry ground ; he 
hath no form nor comeliness ; and when we shall 
see him, there is no beauty that we should desire 



312 THE PARABLES OF OUR LORD. 

him." Again, the vine is valuable only for its fruit ; 
the wood is of no use. This represents the fruit- 
fulness that is required in Christians. Mere profes- 
sion is nothing. "While any tree therefore would 
have answered the purpose of showing the union 
between Christ and his people, as between tree and 
branch, there is a peculiar fitness in the vine, a 
humble, yet fruit-bearing tree. 

" I am the true vine," says our Lord. Perhaps 
he means, the natural vine is but a figure ; I am 
what the figure represents. Or he may mean to 
teach us that, though there may be other pretended 
sources of spiritual life and growth, he is the only 
true source. Therefore he says, not merely, "I am 
the vine," but, "I am the true vine." It is not even 
doctrines, however right, that will give us life ; doc- 
trines, forms, ceremonies, ordinances, all have their 
proper use, but they cannot give life ; Christ is the 
true vine, and we must be joined to him as branch- 
es, or there is no life in us. 

" And my Father is the husbandman ;" the 
owner and cultivator of the vineyard, and the 
dresser of the vine. It is God who deals with the 
branches. Every one who bears the name of Chris- 
tian is under his continual observation. Ho knows 
the spiritual state of each, and comes seeking fruit. 
The work of a husbandman, especially in a vine- 
yard, requires constant watchfulness and care : God 
never forgets or overlooks even one branch. 

The manner of his dealing with the branches is 
described very particularly by our Lord. 

First he mentions the fruitless branch. "Every 



VINE AND BKANCHES. 313 

branch in me tliat bcarcth not fruit, he taketh 
away." These words have been a difficulty to 
some. How can any one be in Christ, and yet be 
unfruitful ? But our Lord means those who are in 
Inm by profession and in appearance onl}^ Judas 
was so till he was taken away. Nominal Christians 
are so. True, the figure and the lesson do not ex- 
actly agree here, for in nature the fruitless branch 
is as much joined to the \ine as the fruitful ; but 
this is often the case in our Lord's parables. 

" EA'ery branch in me that beareth not fruit, he 
taketh away." Every vine-drcsser does so, and the 
heavenl}' Husbandman does so too. EVen in the 
natural vine, though the branch grows out of the 
tree, yet being fruitless, it is treated as if it did not 
belong to it : in the case of the sj)iritual vine, there 
is no real union at all. The husbandman takes 
away such a branch as useless. God also, in his 
own time, takes aAvay the mere nominal Christian, 
and Avill not suffer him any longer even to seem to 
belong to Christ. If nothing else does so, death puts 
an end to this seeming union, and takes away the 
fruitless branch. But often, before death, God in 
his providence takes such a one aAva}" from the 
means of grace. He did not profit by them while 
he had them ; he shall noAV have them no more. 

Next we learn how the husbandman deals with 
the fruitful branches. "And every branch that 
beareth fruit, he j)urgetli it, that it may bring forth 
more fruit." Even the fruit-bearing branches are 
not left to themselves. The knife is used to them 
also. But only the pruning-knife. They are not 

Farsbli'S. 14 



314 THE TARABLES OF OUR LORD. 

cut off, bvit purged. Every one is treated so, for 
there is not one but may become more fruitful still. 
Thus God deals with his children, the true branches. 
All the fruit they bear already is of his grace ; he 
will deal with them in grace still, that they may 
bear more fruit. But how ? Chiefly in the way of 
affliction and chastisement. These form his pru- 
ning-knife. Wisely and gently does he use it ; not 
to hurt the branch, but to do it good ; not to cut it 
off, but to rid it of that which is doing it harm, and 
to make it more fruitful. Sometimes God's deal- 
ings with his children seem surprising; when trou- 
ble after trouble befalls them, and one comfort after 
another is taken away. But this is only the gentle 
care of the Husbandman, pruning the branch. The 
knife may be sharp, but it will not cut too deep, for 
it is in the hand of perfect wisdom and love. Every 
true Christian experiences this treatment more or 
less. Indeed, chastisement is one of the marks of 
God's children. " If ye endure chastening, God deal- 
eth with you as with sous ; for what son is he whom 
the father chasteneth not?" "We must through 
much tribulation enter into the kingdom of God." 
As an old writer says : " God would riXther see his 
vine bleed, than see it barren." Let it be our com- 
fort under chastisement, that it is he who is dealing 
with us, and that he is dealing with us for our good 
and for our fruitfulness. 

"Now ye are clean," our Lord continues, 
"through the word which I have spoken unto 
you." It has been thought by some that our Lord 
here alludes to the traitor Judas. He had been, 



VINE AND BRANCHES. 315 

as it were, a blight and stain upon the baud of 
apostles. That blight was now removed by his 
being gone; and now, as a body, they were clean. 
But it seems more simple and natural, and more in 
agreement with the rest of the parable, to take the 
words in another sense. The word " purgeth," just 
before, and this word "clean," have the same mean- 
ing. Chastisement is not the only way by which 
God prunes and cleanses ; he does so also by his 
word. Now the disciples had just been listening 
to the words of Jesus, and those words had had a 
deep eflect on them. Their hearts were full of 
love to their Lord, they were looking to him in 
faith, their earnest desire was to do his will, 
and they were in a state of acceptance and bless- 
ing. Thus they were then clean through the 
word of Christ; he himself pronounced them so: 
"Now ye are clean," that is, "Now ye are 
purged." He does not say they were even then 
perfect; but they were in such a state that pur- 
ging, or pruning by chastisement, was not then 
needed. Their hearts were at that time truly 
joined to him, and the fruits of faith and love 
were shown forth. 

Thus these disciples were owned by our Lord 
himself as living and fruitful branches. But he 
adds: "Abide in me, and I in you." Let this union 
continue. For " as the branch cannot bear fruit of 
itself, except it abide in the vine, no more can ye, 
except ye abide in me." The fruitfuluess of the 
branch depends entirely on its remaining joined to 
the vine, from which all its life and nourishment 



316 THE PAKABLES OF OUE LOED. 

comes. The fruitfulness of the Christian equally 
depends on his being joined by faith to Christ. If 
any thing could break this union, all fruit, and even 
the very life of the soul, would come to an end. 
And as surely as a Christian grows cold and care- 
less, and faith becomes weak, and the union be- 
tween his soul and Christ is less firm and close, so 
surely do the fruits of the Spirit grow less in him 
too. The only way to fruitfulness is to abide or 
stay in Christ. 

Lest the disciples should not apply this to them- 
selves, our Lord now says plainly : " I am the vine, 
ye are the branches." Let us receive those words 
as if spoken to us. He is the vine, and'^tv, in one 
sense or another, are the branches ; for in name 
and profession at least we are so. All that he has 
said before therefore concerns us, and the yet more 
solemn and searching words that follow concern 
us too. 

" He that abideth in me, and I in him, the same 
bringeth forth much fruit; for without me ye can 
do nothing," Some begin well, but soon drop off. 
At first their feelings are excited, and they are full 
of warmth and zeal, and give every promise of much 
fruit to God's glory; but these hopeful appearances 
do not last, just as we often see buds and blossoms 
come to nothing. Why is this? Perhaps there 
never was real faith ; or perhaps the young Chris- 
tian began in his own strength, and did not know, 
or did not remember, that without Christ he could 
do nothing. 

Those are remarkable words : " Without me ye 



VINE AND BRANCHES. 317 

can do nothing." The meaning is, " separated from 
me, or apart from me, ye can do nothing " — still car- 
rying on the figure of the vine and the branches. 
Not only will there not be much fruit, unless the 
union with Christ be maintained, there will not be 
any at all. The words seem to throw light too upon 
the kind of fruit that is meant. " Without me ye 
can do nothing." The fruit is what we do— our 
conduct, our. actions, our service, our life. These 
words therefore do not mean merely, as they are 
often sui3posed to mean, that without Christ's Mp 
we can do nothing. That is quite true ; but these 
words mean much more. They teach us that cqxirt 
from Christ, that is, if not joined to him by faith, 
we can bear no fruit, and do God no acceptable 
service. 

But on the other hand, a true and lasting union 
with him will cause us to bear not fruit only, but 
much fruit. And this is what we should aim at; 
because this, as our Lord tells us afterwards, is for 
the glory of God : "Herein is my Father glorified, 
that ye bear much fruit." A true disciple cannot 
be satisfied with a little fruit. • He is one who hun- 
gers and thirsts after righteousness. He feels deeply 
what he owes to redeeming love; and all that he 
can do in the service of his God and Saviour seems 
nothing in comparison with his debt of gratitude 
and love. Indeed, our Lord makes it the mark of 
his disciples, not that they bear fruit merely, but 
that they bear much fruit: "so shall ye be my dis- 
ciples." How can one be a true disciple of such a 
Master, who Mill do him a little service, and there 



318 THE PAEABLES OF OUE LOED. 

stop ? How can one be really desirous of living to 
the glory of God at all, who is content to live so as 
to promote it but a little only ? 

Not only does the true disciple desire to bear 
much fruit to the glory of God, but a close union 
with Christ enables him to do so. His sphere may 
be small, and his lot humble, yet his light will shine 
brightly before men, and they will glorify God. 
The light indeed is not his, but Christ's, and the 
grace which appears in him is from Christ alone ; 
he is but a branch, Christ is the vine ; yet as in the 
natural vine the branches bear fruit, though draw- 
ing all their nourishment from the stock, so every 
branch in Christ, even that which grows lowest, 
bears fruit to the glory of God, and the more the 
fruit the more the glory. Many of Christ's hum- 
blest disciples are, nevertheless, by his grace, bear- 
ing rich fruit to God's glory in Christian tempers, 
and holy lives, and self-denying works of love. 
Their strength, their comfort, their growth, their 
fruit, are all drawn from Christ; the work of his 
Spirit in their hearts, the effect of their union with 
him by faith. Thej^Avalk in a strength not their 
own. They have an unseen source from which they 
draw all. Their life is a life of prayer, and it is by 
this mainly that their union with their Lord is 
maintained. They are not careless or forgetfuL 
The words of Christ abide in them, and they make 
full and happy use of their access by him to the 
throne of grace. They go there freely. They ask 
what they will. Every want, every fear, every sin 
they take there. And the promise is fulfilled : they 



VINE AND BRANCHES. 319 

ask, and it is done unto them. Tliej receive out of 
the fulness that is in Christ. 

But what" becomes of those who do not abide in 
Christ ? " If a man abide not in mc, he is cast forth 
as a branch, and is ^yithered; and men gather them, 
and cast them into the fire, and they are burned." 
Have we not often seen such a sight in a vineyard 
or garden? Wherever the pruner has been at work, 
the ground is strewn with chppings ; some are dead 
wood, others fruitless branches ; all lie together, 
withered or withering, till one comes and takes 
them away for burning. In the very words of this 
part of the parable there is an awful likeness be- 
tween the figure and the reality. Ah, in that outer 
darkness that is to come, how many will be found 
who once seemed to belong to Christ ! They bore 
his name, attended his ordinances, and perhaps at 
one time gave some appearance of fruit in heart 
and life. But they were not truly joined to him by 
faith ; they did not abide in him ; and when the 
husbandman sought fruit on them he found none. 
They were not all alike, indeed, for some showed 
more sign of life than others ; but they were all 
alike in being unfruitful, and now they are all found 
together. 

These are the words of truth. The speaker was 
the Lord Jesus Christ. His words will come to 
pass with regard to some who bear his name. Look 
to it that you be not of the number. Examine your 
state with regard to Christ. Best satisfied with 
nothing short of a living union with him by faith, 
and sock the proof of it in your heart and life. 



320 THE PAEABLES OF OUR LORD. 

"So shall ye be my disciples," he said; so, and so 
only. Judge yourselves by that rule. Is there 
fruit in you? Is there much fruit? At least, is 
there, amid many shortcomings, the earnest desire, 
and the daily endeavor and prayer, to glorify God 
by bearing much fruit ? 



