Expositor's Bible: The Gospel of Matthew

by John Monro Gibson

The Husbandmen (vv. 33-46).

The second parable follows hard on the first, and presses the chief priests and Pharisees so closely that they cannot fail to see in the end that it is themselves they have been constrained to judge and condemn (ver. 45). It is indeed difficult to suppose that they had not even from the beginning some glimpse of the intended application of this parable. The vineyard was a familiar symbol, with a definite and well understood meaning, from which our Lord in His use of it does not depart. The vineyard being the nation, the owner is evidently God; the fruit expected, righteousness; the particulars mentioned (the fence, the press, the tower) implying the completeness of the arrangements made by the owner for securing the expected fruit. The husbandmen are the leaders of the people, those who are responsible for their direction and control. The going to a far country represents the removal of God from their sight; so that they are, as it were, put upon their honour, left to act in the matter of the vineyard according to the prompting of their own hearts. All this is contained in the few lines which make up verse 33, and forms the groundwork of this great parable. Thus are set forth in a very striking manner the high privileges and grave responsibilities of the leaders of the Jewish people, represented at the time by the chief priests and Pharisees He was then addressing. How are they meeting this responsibility? Let the parable tell.

It is a terrible indictment, showing in the strongest light the guilt of their fathers, and pointing out to them that they are on the verge of a crime far greater still. Again and again have prophets of righteousness come in the name of the Lord, and demanded the fruits of righteousness which were due. How have they been received? "The husbandmen took his servants, and beat one, and killed another, and stoned another." So have their fathers acted time after time, and still the patience of the owner is not exhausted, nor does He even yet give up all hope of fruit from His favoured vineyard; so, as a last resort, He sends His son, saying, "They will reverence my son."

We can imagine the tone in which the Son of God would speak these words. What a sublime consciousness is implied in His use of them! and how touchingly does He in this incidental way give the best of all answers to the question with which His enemies began! Surely the son, the only and well beloved son,[17] had the best of all authority to act for the father! In the former parable He had appealed to the recognised authority of John; now He indicates that the highest authority of all is in Himself. If only their hearts had not been wholly shut against the light, how it would have flashed upon them now! They would have taken up the cry of the children, and said, "Hosanna! blessed is He that cometh in the name of the Lord"; and the parable would have served its purpose before it had reached its close. But they are deaf and blind to the things of God; so the awful indictment must proceed to the bitter end.

If there was in the heart of Christ an exalted consciousness of His filial relation to God as He spoke of the sending of the Son, what a pang must have shot through it as He proceeded to depict in such vivid colours the crime they are now all ready to commit, referring successively as He does to the arrest, the handing over to Pilate, and the crucifixion without the gate: "They caught him, and cast him out of the vineyard, and slew him." How appalling it must have been to Him to speak these words! how appalling it ought to have been to them to hear them! That they did feel the force of the parable is evident from the answer they gave to the question, "What will he do to those husbandmen?" and, as we have said, they must surely have had some glimpses of its application to themselves; but it did not disturb their self-complacency, until our Lord spoke the plain words with which He followed up the parable, referring to that very psalm from which the children's cry of "Hosanna" was taken. From it He selects the symbol of the stone rejected by the builders, but by God made the head of the corner, applying it to Himself (the rejected stone) and them (the builders). The reference was most appropriate in itself; and it had the further advantage of being followed by the very word which it would be their salvation now to speak. "Hosanna" is the word which immediately follows the quotation He makes, and it introduces a prayer which, if only they will make their own, all will yet be well with them. The prayer is, "Save now, I beseech Thee, O Lord"; followed by the words, "Blessed be He that cometh in the name of the Lord." May we not assume that our Lord paused after making His quotation, to give them the opportunity of adopting it as their own prayer? His whole heart was longing to hear these very words from them. Have we not the proof of it further on, in the sad words with which at last He abandoned the hope: "I say unto you, ye shall not see Me henceforth till ye shall say, Blessed is He that cometh in the name of the Lord" (xxiii. 39)?

Seeing they will not take the warning of the parable, and that they refuse the opportunity given them while yet under its awe-inspiring influence, to repent and return, He must give sentence against them: "Therefore say I unto you, The kingdom of God shall be taken away from you, and given to a nation bringing forth the fruits thereof." This sentence He follows up by setting before them the dark side of the other symbol: "Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder." They were stumbling on the stone now, and about to be broken upon it; but the danger that lay before them if they persisted in their present unbelief and sin, would be far greater still, when He Whom they now despised and rejected should be at the head of all authority and power.

But all is vain. Steeling their hearts against His faithful words, they are only the more maddened against Him, and fear alone restrains them from beginning now the very crime against which they have just had so terrible a warning: "When they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet."

The Marriage Feast (xxii. 1-14).

The manner in which this third parable is introduced leaves room for doubt whether it was spoken in immediate connection with the two preceding. The use of the word "answered" (ver. 1) would rather suggest the idea that some conversation not reported had intervened. But though it does not form part of a continuous discourse with the others, it is so closely connected with them in scope and bearing that it may appropriately be dealt with, as concluding the warning called forth by the first attack of the chief priests and elders. The relation between the three parables will be best seen by observing that the first has to do with their treatment of John; the second and third with their treatment of Himself and His apostles. The second and third differ from each other in this: that, while the King's Son, Who is prominent in both, is regarded in the former as the last and greatest of a long series of heavenly messengers sent to demand of the chosen people the fruits of righteousness, in the latter He is presented, not as demanding righteousness, but as bringing joy. Duty is the leading thought of the second parable, privilege of the third; in the one sin is brought home to Israel's leaders by setting before them their treatment of the messengers of righteousness, in the other the sin lies in their rejection of the message of grace. Out of this distinction rises another—viz., that while the second parable runs back into the past, upwards along the line of the Old Testament prophets, the third runs down into the future, into the history of the apostolic times. The two together make up a terrible indictment, which might well have roused these slumbering consciences, and led even scribes and Pharisees to shrink from filling up the measure of their iniquities.

A word may be necessary as to the relation of this parable to the similar one recorded in the fourteenth chapter of St. Luke, known as "The parable of the Great Supper." The two have many features in common, but the differences are so great that it is plainly wrong to suppose them to be different versions of the same. It is astonishing to see what needless difficulties some people make for themselves by the utterly groundless assumption that our Lord would never use the same illustration a second time. Why should He not have spoken of the gospel as a feast, not twice merely, but fifty times? There would, no doubt, be many variations in His manner of unfolding the thought, according to the circumstances, the audience, the particular object in view at the time; but to suppose that because He had used that illustration in Galilee, He must be forbidden from reverting to it in Judæa is a specimen of what we may call the insanity of those who are ever on the watch for their favourite "discrepancies." In this case there is not only much variation in detail, but the scope of the two parables is quite different, the former having more the character of a pressing invitation, with only a suggestion of warning at the close; whereas the one before us, while preserving all the grace of the gospel as suggested by the figure of a feast to which men are freely invited, and even heightening its attractiveness inasmuch as it is a wedding feast—the most joyful of all festivities—and a royal one too, yet has throughout the same sad tone of judgment which has been characteristic of all these three parables, and is at once seen to be specially appropriate to the fateful occasion on which they were spoken.