To all the multitude in the middle the word of a merciful and faithful God proclaims, In order to be saved, it is necessary that you should arise, and turn to the right hand, and join the company there who have gladly welcomed the Son of God as their Saviour; but, correspondingly, in order to be lost, it is not necessary that you should arise from your state of indifference, and join the scoffer’s ranks. To be saved you must flee to the refuge; but to be lost, it is enough that you remain where you are.
In the Theocracy, the Hebrew nation were the hereditary nobles. It is said of them in the Scriptures that they are a people near unto God (Ps. cxlviii. 14). They enjoyed a right of entry into the king’s presence. Having, in virtue of their birth-right, a perennial invitation to the royal festivals, they needed only a message as a matter of course, demanding their presence when the feast was prepared. The Gospel of grace complete in Christ is obviously the feast to which the house of Israel were in the fulness of time specially summoned. When they refused to come to the banquet, the Provider was displeased, but not put about: the Omniscient knows his way. He never permits his purposes to be thwarted: He makes the wrath of man to praise himself, and the remainder of that wrath he restrains.
In the beginning of human life and of God’s moral government on earth, the enemy seemed to triumph. Creation was thrown out of joint; the being made in God’s image was defiled by sin. But although the garden of Eden was emptied, God was not left without a witness in the world: sin abounded, but grace did much more abound. In like manner, at a later stage of the divine administration when the favoured vine became barren, another was brought out of Egypt and planted in its stead. When Israel rejected Christ, God rejected Israel, and called another people to be his own. “We have Abraham to our father,” said the Jewish leaders to the Baptist when his lessons began to gall them, “We have Abraham to our father,” meaning thereby to intimate that they alone were the chosen people, and that failing them God would have no children on the earth. How did John answer this boast? “Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham” (Matt. iii. 9, 10).
Although those privileged Hebrews rejected him, Christ did not remain a king without subjects, a shepherd without a flock. In the exercise of the same sovereignty through which he chose Abraham at first, he passed over Abraham’s degenerate posterity and called another family. This family was Abraham’s seed, not by natural generation, but in the regeneration through faith. Of these stones he raised up children to Abraham, when the natural children of the family had through unbelief shut themselves out. “Go to the highways:” Christ commanded his apostles to begin at Jerusalem indeed, but he did not enjoin,—did not permit them to continue holding out their hands to a disobedient and gainsaying people; the alternative was embodied in their commission, If the Jews do not receive you, go to the Gentiles.
It becomes us to stand in awe before these deep things of God: their fall became our rising. In the channel through which a running stream is directed upon a mill wheel the same turning of a valve that shuts the water out of one course throws it into another, that had previously been dry; thus the Jews by rejecting the counsel of God shut themselves out, and at the same moment opened a way whereby mercy might flow to us who were afar off.
The servants went out and did as they were bidden. Peter went to the house of Cornelius, and in that lane of the world’s great city found a whole household willing to follow him to the feast his royal master had prepared. Soon thereafter Paul and Barnabas, Silas, Titus, Timothy, and others traversed the continents of Europe and Asia, bringing multitudes of neglected outcasts into the presence and the favour of the king.
“They brought in good and bad.” This is a cardinal point in the method of divine mercy, and therefore it is articulately inserted in the picture. The scene is taken from life in the world; the conceptions accordingly, and the phraseology correspond with the circumstances. In society at large, and in every section of society such as the rich or the poor, two classes are found distinguished by their moral character, and in ordinary language designated the good and the bad. The thought and the style of ordinary life are adopted in the parable, and every reader understands easily what is meant. Every great community has its virtuous poor and its vicious poor. The invitations of the Gospel come to fallen human kind, and to all without respect either of persons or of characters. Apart from Christ and prior to regeneration the distinction between bad and good is only an earthly thing: in God’s sight and in prospect of the judgment, there is none good, no not one. There are not two roads from earth to heaven: there is only one gate open, and by it all the saved enter. It is not the man’s goodness that recommends him to God’s favour: the worst is welcome through the blood of Christ, and the best is rejected if he approach by any other way. Nor does it follow thence that the Judge is indifferent to righteousness; that which the unreconciled offer to him as righteousness is in his sight sin; and the fact of offering it as a ground of justification aggravates the offerer’s guilt.
PART II.—THE WEDDING GARMENT.
We have here two parables in one. In their union and relations they resemble the two seed-stones which are sometimes found within one fruit, attached to each other, and wrapped in the same envelope, but possessing each its own separate organization, and its own independent germ of life. The parable of the prepared, offered, and rejected feast, and the parable of the wedding garment, although actually united in the Lord’s ministry and the evangelic record, are in their own nature distinct, whether you consider the secular scenes delineated or the spiritual lessons which they convey.
When the wedding was furnished with guests the king came in to see them. The representation is in strict accordance with the relations of the parties and the customs of society both in ancient and modern times. When a citizen entertains his equals he must himself be first in the festal hall to welcome the guests as they successively arrive; but when a sovereign invites subjects to his palace he appears among them only when the company have all assembled.