Here we behold, as in a glass, the real ground of every rejection of the Saviour in every age; it is not because men deny His excellency, or His power, or His mercy, or the greatness of His kingdom: it is because they “love this present evil world,” and the “god of this world hath blinded their minds,” [234a] through the deceitfulness of sin. Even though eternal salvation is offered them, and they do not disbelieve it; still, awful to think! the Saviour is rejected for perishable interests and sensual indulgences. “He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand?” [234b] Men walk on in darkness because they love it; and they “love darkness rather than light, because their deeds are evil.” [234c]
2. But the Jews were not yet cast off, without further admonition and entreaty. “Again He sent forth other servants, saying, tell them who are bidden, behold I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage” feast. But “they made light of it,” and offered a variety of groundless excuses. This may chiefly refer to the fuller manifestation of the gospel, after the resurrection and ascension of our blessed Lord; for the parable, as we shall more clearly perceive in the sequel, is partly of a prophetic nature; and intended to represent to the Jews their persevering spirit of obstinacy, and the punishment which would ensue; that some of them at least, when the fulness of the time should come, might be struck with the force of this predictive representation, and be converted to the “truth as it is in Jesus.”
Every thing requisite for the sumptuous feast was liberally provided: in the days of the apostles, abundant indeed was the confirmation of the truth and doctrines of the gospel; bright the manifestation of heavenly glory, that was shed abroad upon it. Then were strikingly fulfilled the words of their prophet Joel; “I will pour out My Spirit upon all flesh—also upon the servants and the handmaids in those days will I pour out My Spirit.” [236] Accordingly the gifts of the Holy Ghost—were openly poured forth, and mighty were the deeds done and the words spoken by His servants, under the operation of His marvellous power: the old dispensation was fully brought to bear upon the new: it was shewn how the character of Jesus corresponded, in His birth and life and death and resurrection and ascension, as well as in His offices of Priest and Mediator and King, with various prophecies and types exhibited in the ancient scriptures. The benefits and blessings of the christian dispensation were more particularly and largely set forth: the feast was fully displayed before them, in all its rich and magnificent abundance. Many were then induced to enter into the guest chamber, and partake of the heavenly repast; but many more, the Jewish nation at large, made light of it, and went their way. And not only so: not only was the invitation unheeded and despised; but the remnant, that is, some who were not content with disobeying the call, “took his servants, and entreated them spitefully and slew them;” persecuted the disciples even unto death.
3. We now come to a part of the parable, which must of necessity receive a prophetic interpretation: “When the King heard thereof, he was wroth, and he sent forth his armies and destroyed those murderers, and burnt up their city.” This plainly points out the Roman armies ravaging Judea, destroying Jerusalem, and putting the inhabitants to the sword; an event, which did not take place till many years after. Neither, in truth, is there mention made, in the gospel history, of the Jews having slain any of the disciples, whilst their Lord was with them. They were murderers of the Son of God, and of many of His apostles and disciples after Him; thus “filling up the measure of their iniquity,” and drawing down upon themselves, and their nation at large, the most tremendous visitation of divine wrath, ever inflicted in this world upon a rebellious people.
4. We are next carried forward to another period in the gospel dispensation; a period in which we ourselves are deeply and peculiarly interested; from which we date all the spiritual mercies and advantages, all “the means of grace and hopes of glory,” which have been vouchsafed to our souls. “Then saith the king to his servants, the wedding (the wedding feast) is ready, but they which were bidden were not worthy.” The Israelites who were honoured, as the people of God, with the first invitation and call to the gospel, shewed themselves unworthy of it, by their ungrateful and obstinate rejection. “Go ye therefore into the highways, and as many as ye shall find, bid to the marriage” feast: go ye, as we may interpret the words of our Lord, go ye, My ministers and messengers, into the world at large, and carry My invitation to the Gentiles; to as many as ye shall find; and proclaim to them that My table is spread for all: since the people, who were first bidden, have “not heard when I spake, nor answered, when I called,” the “kingdom of heaven is now thrown open to all believers,” so that “whosoever shall call upon the name of the Lord shall be saved:” My kingdom shall no longer be confined to one peculiar race; the time is come, when the blessedness of it shall be diffused abroad as “the waters cover the sea:” I am ready to “make a covenant with all flesh”—a covenant of peace—of benefits and mercies, such as their “eyes have never seen, nor ears heard;” the universal banquet is spread; bid them all to come. “So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding (table) was furnished with guests:” for it was not unusual, we must observe, in those countries, for men of the highest rank and distinction to admit to their tables, on remarkable occasions, persons of the lowest condition.
And this part of the parable also was representative of a future period; for though Christ had received homage from some in the Gentile world, and had signified His favour to others as well as the Jews, it could not be said, that the blessings of His gospel were at that time distinctly offered to the world at large. By St. Peter, in the first instance, in the case of Cornelius, and afterwards more fully by St. Paul, the Apostle of the Gentiles, were the good tidings universally announced and spread. This accords with the invitation in the parable, where we find that no exceptions were to be made: the “servants gathered together all, both bad and good;” thus, to men of all characters and descriptions the gospel was indiscriminately preached: the best greatly needed it; and even to the worst the door of grace and repentance was opened.
Doubtless, there are vast differences in the characters of unregenerate men, of the very heathen “who know not God.” Some will use, more faithfully than others, the feebler light of natural religion; and thus arrive at a higher state of moral rectitude and respectability. But whatever comparative excellence any one may attain, in such a state, he is at best a polluted sinner: fallen from the favour and family of God; without the power to rise and return; the inheritor of sin and death, without the means of salvation. God must be reconciled, and the gate of mercy thrown open; or the sinner must perish. And it is for the offended God alone, to appoint the means of reconciliation; and proclaim the conditions of pardon and mercy. Jesus Christ, the eternal Son of God, is the only means of deliverance; by His incarnation and sacrifice has atonement been made for man; “there is no other name under heaven given among men, whereby we must be saved;” [242a] “other foundation can no man lay.” [242b] The moralist must lay aside his vain pretensions, and humble himself at the foot of the cross; must come to the Saviour and learn of Him; come and be “baptised for the remission of sins;” come, that his character may be essentially changed by the Spirit and the word of God; that he may have new desires, new affections, new principles, new prospects: and many of “the children of this world,” amiable in their disposition and reputable in their conduct, deceive themselves in this matter; perceive not their need of a Saviour, “trusting in themselves that they are righteous;” good in their own eyes, good in the estimation of their neighbours, they undervalue and neglect the gospel; and therefore still continue “dead in trespasses and sins.”
But the bad as well as the good were gathered together; not only to those, whose conduct had been honourable among men, and whose characters were fair; but to notorious delinquent, yea, even to the worst of sinners, the door of the guest-chamber is open; all are invited; all, if they will comply with the conditions and rules of the feast, shall be fed; publicans and sinners, extortioners and unjust, disobedient and reprobate, all are the objects of the Saviour’s mercy; “Come unto me, all ye that are weary and heavy laden, and I will give you rest.” The invitation is free and universal; none who rightly seek admission, shall be excluded. This exactly agrees with the language of the evangelical prophet: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat.” “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.” [243a] “The fountain is opened for sin and for cleanness;” [243b] “wash you, make you clean;” laden as ye are with iniquity come but to your Saviour, in sincerity and truth, with a contrite and repentant heart; come, as He has invited you; look to the all-sufficiency of His sacrifice; believe in Him for justification and life; be ready to learn of His example and to receive His spirit and His law into your heart, and you shall be admitted to His holy banquet, and be made welcome at His table; you shall find comfort in the presence of your Lord, and in them “that sit at meat with you.”
5. We are now led to the last and most striking part of this parable: the king came in to see the guests; to see whether they conducted themselves worthily of his entertainment, and appeared in the dress which he had provided, for such as were unable to furnish themselves. And thus, with regard to the heavenly feast, the guests are strictly and constantly accountable for their behaviour. Our blessed Lord watches the demeanour of all who profess to accept His invitation in the gospel; observes, how every one, who is “admitted into the fellowship of His religion,” fulfils the conditions required of him. Nor is it the external demeanour alone, which engages His notice and inspection; He sees through the innermost windings of every heart, and will infallibly “judge righteous judgment.” No violation of His will, in thought, or word, or deed; no insincerity or deceitful appearance can possibly remain undetected.
“When the king came in—he saw there a man who had not on a wedding garment. And he said unto him, friend, how earnest thou in hither, not having a wedding garment?” The man could not pretend to offer an excuse: he knew the rules of the feast, and had wantonly neglected them; he was, like many other ungrateful people, regaling himself upon a benefactor’s bounty, but shewed him no respect or regard: being therefore self-condemned, “he was speechless.” Thus will it be with every negligent and disobedient Christian, when the Lord comes to make enquiry into his character: to justify himself, he will feel to be impossible; thoroughly has he known his Lord’s will, and full often has his conscience reproved him for not performing it: there will be nothing left for him, but unavailing sorrow and speechless remorse.