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teach men their utter impotency to reach heaven by their works. (6.) There is no salvation but by embracing Christ, acknowledging His claims, trusting to His offices, and following His gracious commands (vss. 17-21). CHAPTER XX.

1. For. This parable, on the principle of rewards in the kingdom of God, is to be read in close connexion with the preceding context. It is given to illustrate the last verse of the former chapter. Peter had asked, in view of the young ruler's shrinking, and of their forsaking all, "What shall we have therefore ?" Christ told them that their reward should be great. But he adds a sentiment in the last verse of ch. 19., and enforces it by this parable-warning them against a hireling spirit. The kingdom of heaven-here means the church of Christ. This general doctrine is most important: SALVATION IS ALL OF GRACE" not of works, lest any man should boast." Many shall come out very differently from their haughty expectations and claims. But God will do justly by all, and yet will do what He will with His own; and if nothing of works, but all of grace to all, then no glorying of one over another could find place-no judging of one against another-no claim as of right on the part of any. (See Rom. 4. 1-4.) As addressed to Peter, and in him to all true believers, the parable is rather aimed against their carnal calculations of reward. The same legal spirit that worked for wages (the penny a day) looked for temporal preferments, and asked who should be greatest. In all these things they should be disappointed. And though "they expected to have received more," they would get nothing but the substance of the gospel promise eternal life-with persecutions; and this according to the plan of grace.

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So the last shall be first, &c. Peter's pay should so disappoint his carnal hope, that at the moment he would deny the Master. It could not be by self-complacent comparisons with others, nor by laying their demands upon God, that they could ever stand. The spirit of that question, "What shall we have therefore ?" shall only, if carried out, bring itself sadly behind those who, like the other and later labourers, humbly wait upon God for all that He hath promised. Again : it is altogether a false principle in Christian duty, to have an eye always to others' services and rewardscomparing ourselves among ourselves. This hinders Christian engagedness. We are to work, not with eye-service, but as unto the Lord and not to men-to walk worthy of God. This Peter, at last, when told of his final trials, thought immediately of the other disciple, and asked the Master,

And what shall this man do?" Jesus answered, "If I will that he tarry till I come, what is that to thee? Follow thou me" (John 21. 18-22). The parable would precisely meet his case, as it was foreseen. Each man to do his own duty, irrespective of others' duties or rewards, is the true principle. Only this can lead us to the great idea of aiming at God's will on earth-not as other men do it here, but as angels do it in heaven. "Go work to-day in my vineyard," is the call. "Follow THOU me.". T An householder. The head of a family who keeps house, and has work done in his vineyard. vineyard was a farm for raising grape-vines, to make wine; and this was a common business in Judea. God calls the visible church His vineyard, as a well-cultivated spot. Isa. 5. 7. Christ is this householder in God's house.- ¶ Went out. seeks His labourers, rather than they

The

God

a day, he sent them into his vineyard.

3 And he went out about the third hour, and saw others standing idle in the market-place, 4 And said unto them, Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way.

5 And again he went out about the sixth and ninth hour, and did likewise.

6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? ©

C

c Pr.19.15. Eze.16.49. Ac.17.21. He.6.12.

Him.

"Ye have not chosen me, but I have chosen you." The Son of man is come to seek and to save that which was lost.

2. He had agreed. God has recordGod has recorded His promises, which are to be the basis of our transactions with Him. What He will do, He has told us beforehand; and on this ground we are called to act. And His promises never fail.¶ A penny a day. This Roman coin was equal to about 12 cents, or our shilling, and was the common price of labour then when every thing else was in proportion. There was a positive agreement, at fair wages.

3. The third hour. Nine o'clock in the morning.

4. This shows the understanding with others. They were standing idle in the market-place, where the people generally gathered for business, or to see what work could be had. In this ease there was no definite price fixed, but they were hired for what was right, and they must have confidence in the employer. When we find not a definite promise personal to ourselves, we must work for our Master, and TRUST HIM for a reward.

5. The sixth and ninth hour. 12

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d Ec.9.10. Jno.9.4.

e Lu.10.7. f Lu.23.30-43. and 3 o'clock. The Jews divided their days into twelve parts, from sunrise to sunset; and there were four chief divisions, third, sixth, ninth and twelfth hours.

6. The eleventh hour. Just upon the close of working time-one hour only left.

8. When even was come—that is, the close of the day, at sunset; or the 12th hour having arrived, and the working time being finished, the settlement must be made.-T His steward. This was the man-servant or overseer who took the house under his charge-provided meals, and attended to house business-keeping accounts, &c., so as to relieve the householder.

¶ Beginning from the last. He had a right to begin the payment where he chose-and beginning at the bottom of the list, the others first hired found what these received. This order was chosen to illustrate the doctrine, and bring out the point of the parable.

10. Supposed that they should have received more. The parable would meet such false and self-complacent expectations as they evidently had, after all that had been told them. How disappointed were they to be, at their Master's trial, and at their own per

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have received more; and they | them, and said, Friend, I do likewise received every man a penny.

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thee no wrong: didst not thou
agree with me for a penny?
14 Take that thine is, and go

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11 And when they had received it, they murmured thy way: I will give unto this against the good man of the last even as unto thee. house,

12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.

15 Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?

16 So the last shall be first, and the first last: form many be

13 But he answered one of called, but few chosen.

g Lu.15:29,30. 1 Or, have continued one hour nly.

secuted lot! How Peter was to shrink at the announcement, by his Lord, of the outstretched hands-the girding and violent carrying away in his old age (John 21. 18)! How James and John were to revolt at the cup (vs. 23)! No earthly throne no right and left hand station, should be theirs in a temporal kingdom.

11. Murmured at others being made equal to them—at their having no higher emolument such as they had expected, and comporting with their close personal connexion with the Master. So Peter himself should soon murmur that, instead of earthly dignity, he should have violent death -and that John should have had, at the same time, no such hard lot assigned him. But Christ should then reply substantially as here: "What is that to thee ?" see John 21. 18-22, "I do thee no wrong."

13. Friend. As we say, "My friend." Christ vindicates His equity. 14. I will give—literally, "It is my will to give.'

15. Is it not lawful. Has not God a perfect right to dispense His favours, and especially His gifts of grace, as He will? TIs thine eye evil? Does my goodness to others give you an envious eye, or alter my fairness toward yourself? It was His extra goodness, after all, and nothing else, that they could complain of. "An evil tye" was one not single but double

h c.22.12. i Jno.17.2. j Ro.9.15-24. Ja.1.18. k De.15.9. c.6.23. Z c.19.30. m c.22.14. 1Th.2.13. Ja.1.23-25.

(Matt. 6. 23)-not principled and honest-double-sighted, full of duplicity and envy. In this expression, "an evil eye," there lies, says Trench, the belief-one of the most wide-spread in the world-of the eye being able to put forth positive powers of mischief.

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So long as I am just to you, may I not be good and liberal to them ?" This distinction in the words "rightcous" and "good" occurs in Romans 5. 7.

16. So. This proverbial language where the parallel form of expression is for intensity-gives the open ing sentiment (ch. 19. 30), illustrated by the parable. Christians shall often be greatly disappointed in the temporal rewards of Christ's service. The poverty, crosses, persecutions, are hard to understand, and harder to bear. It is yet so. We murmur at others who fare better. But is not God faithful? And is not salvation of grace? And is not Christ enough? And is it not enough for us, if we be chosen, from among the many that are called? Should not this one thought of God's distinguishing grace to us in Christ, quell our rising murmurs, and make us rejoice in persecutions for His name.- ·¶ For many. This sentiment enforces the moral of the parable. Amidst so much that is unworthy and mistaken, we see how the salvation of any must be of MERE GRACE. This looking after rewards

17 ¶ And » Jesus going up to Jerusalem, took the twelve disciples apart in the way, and said unto them,

n c.16.21, &c. Mar.10.52,&c. Lu. 18.31,&c. Jno. 12.

12,&c.

18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

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prematurely, and wrongfully-mak-ty, as it is here taught. He will do ing invidious comparisons and claims what He wills with His own. -having an envious eye to others' cause I called and ye refused, &c., I pay-and disposed to act so little on will laugh at your calamity." the high principles of individual duty -will lead to disappointment. It will

make the last first and the first lastconfounding all such unworthy expectations and estimates. And let it be known that, amidst many deceptions and delusions, the truly Christian are a few-chosen; for this evil spirit will reign in many that shall be found outside. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name," &c.

Matt. 25.

107. JESUS A THIRD TIME FORETELLS His Death and Resurrection. (See Ó 74 and ý 77.)—Perea. 20.17-19 10.32-34 18. 31–34 10.

Mark.

John.

17. Jesus going up to Jerusalem. He had been on the way from Galilee, on the other side Jordan, having left Galilee finally; and now He sets out more particularly in the direction of Jerusalem. He was probably now bending His course across from Perea to Judea, about in the line of Jerusalem. They always spoke of going up to Jerusalem, no matter from what quarter they went. Mark says, that "Jesus went before them, and they were amazed; and as they followed, they were afraid."- ¶ Apart in the way. He took them aside. There may have been others in the company, as the Passover was ap

OBSERVE, (1.) A legal temper looks for reward on wrong grounds, and looks for the wrong kind of wages. It must therefore be disappointed and fall short. (2.) God is just and faithful. He will not fail of all that He has promised. (3.) It is altogether a false principle of Christian duty to compare ourselves among ourselves, or have an eye to others' duty and reward. "Follow thou me." (4.) Ev-proaching, and many must have been ery Christian inherits the promises, and gets Christ. They all are "heirs according to the promise." God is a sovereign. He is not indebted to any. What He grants to some is no injury to others. His electing love, whereby some are plucked as out of the burning, does not make His proclamation of grace insincere to others. The true convert sees and adores His distinguishing grace, displayed in his salvation. (5.) Salvation is possible to the aged and to the dying; yet this parable is not spoken to teach this doctrine. They have been called long before the eleventh hour, and therefore are not like these in the parable (vss. 6 and 7). They who neglect religion, planning to come into the kingdom at the eleventh hour, may tremble at God's sovereign

going up to the feast. All the males were required to attend (Exod. 23. 17). The ground of their fear was likely His setting His face toward Jerusalem, where they knew He had enemies. He had also announced to them His coming death, which they dreaded. Accordingly He declares His intention to visit the holy city, and reveals to them more than their fears. This was a farther disclosure of the circumstances that should attend His death than He had yet made. (See ch. 17. 22) Luke has it, that He declared to them now the fulfilment of all the prophecies, and that they understood none of these things.

18. Betrayed unto the chief priests, &c. So Judas did betray Him into the hands of the Sanhedrim, whe also condemned Him to death; for

19 And • shall deliver him to the Gentiles, to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20 T Then came to him the mother of Zebedee's children, with her sons, worshipping him, and desiring a certain thing of him.

o c.27.2,&c. Mar.15.1,16,&c. Lu.23.1,&c. Jno.18. 28,&c. Ac.3.13. 1Cor.15.3-7. p Is.53.5. 9 Mar.10. 35.

they were the highest court of the nation. (Matt. 26. 66; 27. 2.)

19. And shall deliver Him to the Gentiles, i. e., the Romans-because the Jews had no longer the right of executing sentence of death for crime. This should literally come to pass. Accordingly He was handed over to Pilate and the soldiers (Matt. 27. 2, 27, 30).————¶ To mock-with insulting looks and words. Scourge-or whip, with lashes made for the purpose of whipping criminals.- -Crucify. This was the severe extremity to which things should be carried. It was a Roman punishment, not Jewish. And the third day. There was nevertheless this consolation, that He should after all triumph and rise again. (See Mark and Luke, Harmony.)

108. JAMES AND JOHN PREFER THEIR
AMBITIOUS REQUEST.-Perea.
Matt. 1 Mark.
Luke.

20.20-28 | 10.35-45

John.

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21. Grant that these. Mark has it that James and John made the request. Doubtless they did it in connexion with their mother, and chiefly through her. Having learned from the parable of the labourers that the reward is not of debt, but of grace, they come with the petition, "Grant." "We would that thou shouldest do for us whatsoever we shall desire” (Mark 10. 35); and this paragraph closes with the same sentiment of the parable, farther enjoined (vss. 26 and 97); "Whosoever shall be great among you," &c.-T Thy kingdom. They were expecting an earthly king dom, and they wished its honours and comforts, especially the elevation and ease of a seat beside Himself-right and left hand stations--the two places of greatest dignity and power. (See 1 Kings 2. 19.)

22. The cup. In the arrangement of feasts, in ancient times at the East, the cup and dish with their portion, From Luke 19. 11, it is plain that expressed the personal esteem of the they expected the kingdom would im- Master of the feast, for the guest. mediately appear. He had hinted of This term, in scripture, is used to dewhat was to take place soon at Jeru- note a portion, especially of sorrow. salem, and He was drawing toward it. So Christ speaks of the cup which His 20. The mother of Zebedee's children. Father gave Him to drink (John 18. The father of James and John was 11), and the cup at the sacramental now in all probability dead. Hence feast, represented His suffering unto Salome is called by this striking title, death, while it was the sign of covewhich indicates that she was now a nant blessings to be partaken by the widow.¶ With her sons. She join-disciples: "Drink ye all of it, this ed in the request, and would seem to cup is the new testament in my have prompted it, as they are address- blood," By the cup that he should ed in reply. drink of, He means here the measure

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