Jesus the Christ

Our account of the royal marriage feast is not yet complete; the story already considered is supplemented by the following:

"And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in 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."

The lessons embodied in this section of the parable may be advantageously considered apart from those of the first division. As was befitting his dignity, the king came into the banquet hall after the guests had taken their places in orderly array. His immediate detection of one who was without the prescribed garment implies a personal scrutiny of the guests. One may be led to inquire, how, under the circumstances of hurried summoning, the several guests could have suitably attired themselves for the feast. The unity of the narrative requires that some provision had been made whereby each one who properly applied was given the garment prescribed by the king's command, and in keeping with the established custom at court. That the unrobed guest was guilty of neglect, intentional disrespect, or some more grievous offense, is plain from the context. The king at first was graciously considerate, inquiring only as to how the man had entered without a wedding garment. Had the guest been able to explain his exceptional appearance, or had he any reasonable excuse to offer, he surely would have spoken; but we are told that he remained speechless. The king's summons had been freely extended to all whom his servants had found; but each of them had to enter the royal palace by the door; and before reaching the banquet room, in which the king would appear in person, each would be properly attired; but the deficient one, by some means had entered by another way; and not having passed the attendant sentinels at the portal, he was an intruder, of a kind with the man to whom the Lord had before referred as a thief and a robber because, not entering by the door, he had climbed up some other way.1103 The king gave a command, and his ministers1104 bound the offender and cast him forth from the palace into outer darkness, where the anguish of remorse caused weeping and gnashing of teeth.

As summary and epilogue of the three great parables constituting this series, the Lord spake these words of solemn import: "For many are called, but few are chosen."1105 Each of the parables has its own wealth of wisdom; and the three are as one in declaring the great truth that even the children of the covenant will be rejected except they make good their title by godly works; while to the heathen and the sinners the portals of heaven shall open, if by repentance and compliance with the laws and ordinances of the gospel they shall merit salvation.

The story of the royal marriage feast was the last of our Lord's parables delivered publicly to a mixed audience. Two others were spoken to the apostles, as they sat in solemn converse with the Lord on the Mount of Olives after the public ministry of Christ had been brought to a close.

NOTES TO CHAPTER 30

1. Fig Tree.—"The fig tree is very common in Palestine (Deut. 8:8). Its fruit is a well known and highly esteemed article of food. In the East this is of three kinds; (1) the early fig, ripening about the end of June; (2) the summer fig, ripening in August; (3) the winter fig, larger and darker than No. 2, hanging and ripening late on the tree, even after the leaves were shed, and sometimes gathered in the spring. The blossoms of the fig tree are within the receptacle or so-called fruit, and not visible outwardly; and this fruit begins to develop before the leaves. Hence the fig tree which had leaves before the usual time might naturally have been expected to have also some figs on it (Mark 11:13); but it was not true to its pretensions." (Smith's Comp. Bible Dict.)

2. The Two Sons in the Parable.—Although this excellent parable was addressed to the chief priests, scribes, and elders, who had come in hostile spirit to demand of Christ the credentials of His authority, its lesson is of universal application. The two sons are yet alive in every human community—the one openly boastful of his sin, the other a hypocritical pretender. Jesus did not commend the rough refusal of the first son of whom the father made a righteous demand for service; it was his subsequent repentance attended by works that made him superior to his brother who had made fair promise but had kept it not. There are many today who boast that they make no profession of religion, nor pretense of godly life. Their frankness will not mitigate their sins; it simply shows that a certain species of hypocrisy is not prominent among their numerous offenses; but that a man is innocent of one vice, say that of drunkenness, in no wise diminishes his measure of guilt if he be a liar, a thief, an adulterer, or a murderer. Both the sons in the parable were grievous sinners; but the one turned from his evil ways, which theretofore he had followed with flagrant openness, while the other continued in dark deeds of sin, which he sought to cover by a cloak of hypocrisy. Let no man think that because he becomes intoxicated at the public bar he is any the less a drunkard than is he who swallows the "beverage of hell" in comparative privacy, though the latter be both drunkard and hypocrite. For these sins, as for all others, genuine repentance is the only saving antidote.

3. Israel Symbolized by Vineyard and Vines.—The aptness of our Lord's representation of Israel as a vineyard could not have escaped the perception of the Jews, to whom Old Testament similes of analogous form were familiar figures. Notable among others is the striking picture presented by Isaiah (5:1-7), in which the well provided vineyard is shown as producing wild grapes only, for which grievous disappointment of his expectations the owner determined to break down the wall, remove the hedge, and leave the vineyard to its fate of abandonment. The explication of the parable voiced by Isaiah is thus given: "For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry." The worthlessness of a vine save only for its fruit was set forth by the Lord through His prophet Ezekiel (15:2-5); and truly it is so, that the wood of the grape plant is fit for nothing but burning; the whole vine as wood is inferior to a branch from a forest tree (verse 3). And Israel is represented as such a vine, precious if but fruitful, otherwise nothing but fuel and that of poor quality. The psalmist sang of the vine that Jehovah had brought out of Egypt and which, planted with care and hedged about, had flourished even with goodly boughs; but the favor of the Lord had been turned from the vine, and it had been left desolate (Psalm 80:8-16). For further allusions see Isa. 27:2-6; Jer. 2:21; Ezek. 19:10-14; Hosea 10:1.

4. The Call to the Marriage Feast.—The calling of the guests who had been bidden aforetime is thus commented upon by Trench (Parables, pp. 175-6): "This summoning of those already bidden, was, and, as modern travellers attest, is still, quite in accordance with Eastern manners. Thus Esther invites Haman to a banquet on the morrow (Esth. 5:8), and when the time has actually arrived, the chamberlain comes to usher him to the banquet (6:14). There is, therefore, no slightest reason why we should make 'them that were bidden' to mean them that were now to be bidden; such an interpretation not merely violating all laws of grammar, but the higher purpose with which the parable was spoken; for our Lord, assuming that the guests had been invited long ago, does thus remind His hearers that what He brought, if in one sense new, was in another a fulfilment of the old; that He claimed to be heard, not as one suddenly starting up, unconnected with aught which had gone before but as Himself 'the end of the law,' to which it had been ever tending, the birth with which the whole Jewish dispensation had been pregnant, and which alone should give a meaning to it all. In His words, 'them that were bidden,' is involved the fact that there was nothing abrupt in the coming of His kingdom, that its rudiments had a long while before been laid, that all to which His adversaries clung as precious in their past history was prophetic of blessings now actually present to them in Him. The original invitation, which had now come to maturity, reached back to the foundation of the Jewish commonwealth, was taken up and repeated by each succeeding prophet, as he prophesied of the crowning grace that should one day be brought to Israel (Luke 10:24; 1 Pet. 1:12), and summoned the people to hold themselves in a spiritual readiness to welcome their Lord and their King."

5. Servants and Ministers.—According to good philological authority, "ministers" or "ministering attendants" is a more literal rendering of the original than "servants" in Matt. 22:13. In the earlier verses 3, 4, 6, 8, 10, of the same chapter, "servants" or "servitors" best expresses the meaning of the original. The distinction is significant, as it implies an important difference of station between the servants who were sent out to bid the people to the feast, and the ministers in immediate attendance upon the king. The first are typical of God's servants who proclaim His word in the world; the latter symbolize the angels who shall execute His judgments on the wicked by gathering out from His kingdom all things that offend. Compare Matt. 13:30, 39, 41; Doc. and Cov. 86:5.

6. The Called and the Chosen.—Edersheim's reflections upon this subject follow in part (vol. ii, pp. 429, 430): "The King entered to see His guests, and among them he descried one who had not on a wedding garment.... As the guests had been travelers, and as the feast was in the King's palace, we cannot be mistaken in supposing that such garments were supplied in the palace to all who sought them. And with this agrees the circumstance, that the man so addressed 'was speechless.' His conduct argued utter insensibility as regarded that to which he had been called—ignorance of what was due the King, and what became such a feast. For, although no previous state of preparedness was required of the invited guests, all being bidden, whether good or bad, yet the fact remained that, if they were to take part in the feast they must put on a garment suited to the occasion. All are invited to the gospel feast; but they who will partake of it must put on the King's wedding garment of evangelical holiness. And whereas it is said in the parable that only one was descried without this garment, this is intended to teach, that the King will not only generally view His guests, but that each will be separately examined, and that no one—no, not a single individual—will be able to escape discovery amidst the mass of guests, if he has not the wedding garment. In short, in that day of trial, it is not a scrutiny of churches, but of individuals in the Church.... The call comes to all; but it may be outwardly accepted, and a man may sit down to the feast, and yet he may not be chosen to partake of the feast, because he has not the wedding garment of converting, sanctifying grace. And so, one may be thrust even from the marriage board into the darkness without, with its sorrow and anguish. Thus, side by side, yet wide apart, are these two—God's call and God's choice. The connecting link between them is the wedding garment, freely given in the Palace. Yet, we must seek it, ask it, put it on. And as here also, we have, side by side, God's gift and man's activity. And still, to all time, and to all men, alike in its warning, teaching, and blessing, is it true: 'Many are called, but few chosen!' Many words of related meaning, both Hebrew and Greek, are translated 'garment' in our English Bible. The Greek original in the mention of the wedding garment is enduma; this does not occur in other Bible passages as the original of 'garment.' The noun is related to the Greek verb enduein, 'to put on, as a garment.' Compare Luke 24:49, 'until ye be endued with power from on high.'"

CHAPTER 31.

THE CLOSE OF OUR LORD'S PUBLIC MINISTRY

A CONSPIRACY OF PHARISEES AND HERODIANS. 1106

The Jewish authorities continued unceasingly active in their determined efforts to tempt or beguile Jesus into some act or utterance on which they could base a charge of offense, under either their own or Roman law. The Pharisees counseled together as to "how they might entangle him in his talk"; and then, laying aside their partisan prejudices, they conspired to this end with the Herodians, a political faction whose chief characteristic was the purpose of maintaining in power the family of the Herods,1107 which policy of necessity entailed the upholding of the Roman power, upon which the Herods depended for their delegated authority. The same incongruous association had been entered into before in an attempt to provoke Jesus to overt speech or action in Galilee; and the Lord had coupled the parties together in His warning to the disciples to beware of the leaven of both.1108 So, on the last day of our Lord's teaching in public, Pharisees and Herodians joined forces against Him; the one watchful for the smallest technical infringement of the Mosaic law, the other alert to seize upon the slightest excuse for charging Him with disloyalty to the secular powers. Their plans were conceived in treachery, and put into operation as the living embodiment of a lie. Choosing some of their number who had not before appeared in personal antagonism to Jesus, and who were supposed to be unknown to Him, the chief conspirators sent these with instructions to "feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor."

This delegation of hypocritical spies came asking a question, in pretended sincerity, as though they were troubled in conscience and desired counsel of the eminent Teacher. "Master," said they with fawning duplicity, "we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men." This studied tribute to our Lord's courage and independence of thought and action was truthful in every word; but as uttered by those fulsome dissemblers and in their nefarious intent, it was egregiously false. The honeyed address, however, by which the conspirators attempted to cajole the Lord into unwariness, indicated that the question they were about to submit was one requiring for its proper answer just such qualities of mind as they pretendingly attributed to Him.

"Tell us therefore," they continued, "What thinkest thou? Is it lawful to give tribute unto Cæsar, or not?" The question had been chosen with diabolic craft; for of all acts attesting compulsory allegiance to Rome that of having to pay the poll-tax was most offensive to the Jews. Had Jesus answered "Yes," the guileful Pharisees might have inflamed the multitude against Him as a disloyal son of Abraham; had His answer been "No," the scheming Herodians could have denounced Him as a promoter of sedition against the Roman government. Moreover the question was unnecessary; the nation, both rulers and people had settled it, however grudgingly, for they accepted and circulated among themselves the Roman coinage as a common medium of exchange; and it was a criterion of recognition among the Jews that to make current the coins of any sovereign was to acknowledge his royal authority. "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?" All their artful expressions of false adulation were countered by the withering epithet "hypocrites." "Shew me the tribute money," He commanded, and they produced a penny—a Roman denarius bearing the effigy and name of Tiberius Cæsar, emperor of Rome. "Whose is this image and superscription?" He asked. They answered "Cæsar's." "Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's."1109

The reply was a masterly one by whatever standard we gage it; it has become an aphorism in literature and life. It swept away any lingering thought or expectation that in the mind of Him who had so recently ridden into Jerusalem as King of Israel and Prince of Peace, there was even the semblance of aspiration for earthly power or dominion. It established for all time the one righteous basis of relationship between spiritual and secular duties, between church and state. The apostles in later years builded upon this foundation and enjoined obedience to the laws of established governments.1110

One may draw a lesson if he will, from the association of our Lord's words with the occurrence of Cæsar's image on the coin. It was that effigy with its accompanying superscription that gave special point to His memorable instruction, "Render therefore unto Cæsar the things which are Cæsar's." This was followed by the further injunction: "and unto God the things that are God's." Every human soul is stamped with the image and superscription of God, however blurred and indistinct the lines may have become through the corrosion or attrition of sin;1111 and as unto Cæsar should be rendered the coins upon which his effigy appeared, so unto God should be given the souls that bear His image. Render unto the world the stamped pieces that are made legally current by the insignia of worldly powers, and give unto God and His service, yourselves—the divine mintage of His eternal realm.

Pharisees and Herodians were silenced by the unanswerable wisdom of the Lord's reply to their crafty question. Try as they would, they could not "take hold of his words," and they were put to shame before the people who were witnesses to their humiliation. Marveling at His answer, and unwilling to take the chance of further and possibly greater embarrassment, they "left him, and went their way." Nevertheless these perverted Jews persisted in their base and treacherous purpose, as appears nowhere more glaringly evident than in their utterly false accusation before Pilate—that Jesus was guilty of "forbidding to give tribute to Cæsar, saying that he himself is Christ a King."1112

SADDUCEES QUESTION ABOUT THE RESURRECTION. 1113

Next, the Sadducees tried to discomfit Jesus by propounding what they regarded as an involved if not indeed a very difficult question. The Sadducees held that there could be no bodily resurrection, on which point of doctrine as on many others, they were the avowed opponents of the Pharisees.1114 The question submitted by the Sadducees on this occasion related directly to the resurrection, and was framed to discredit the doctrine by a most unfavorable and grossly exaggerated application thereof. "Master," said the spokesman of the party, "Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her." It was beyond question that the Mosaic law authorized and required that the living brother of a deceased and childless husband should marry the widow with the purpose of rearing children to the name of the dead, whose family lineage would thus be legally continued.1115 Such a state of affairs as that presented by the casuistical Sadducees, in which seven brothers in succession had as wife and left as childless widow the same woman, was possible under the Mosaic code relating to levirate marriages; but it was a most improbable instance.

Jesus stopped not, however, to question the elements of the problem as presented to Him; whether the case was assumed or real mattered not, since the question "Whose wife shall she be?" was based on an utterly erroneous conception. "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven." The Lord's meaning was clear, that in the resurrected state there can be no question among the seven brothers as to whose wife for eternity the woman shall be, since all except the first had married her for the duration of mortal life only, and primarily for the purpose of perpetuating in mortality the name and family of the brother who first died. Luke records the Lord's words as follows in part: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." In the resurrection there will be no marrying nor giving in marriage; for all questions of marital status must be settled before that time, under the authority of the Holy Priesthood, which holds the power to seal in marriage for both time and eternity.1116

From the case presented by His treacherous questioners, Jesus turned to the actuality of the resurrection, which was involved in and implied by the inquiry. "But as touching the resurrection of the dead," said He, "have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." This was a direct assault upon the Sadducean doctrine of negation concerning the literal resurrection of the dead. The Sadducees were distinctively the zealous upholders of the law, wherein Jehovah affirms Himself to be the God of Abraham, Isaac, and Jacob;1117 yet they denied the possible resurrection of these patriarchs, and made the exalted title, under which the Lord had revealed Himself to Moses, valid only during the brief mortal existence of the progenitors of the Israelitish nation. The declaration that Jehovah is not the God of the dead but of the living was an unanswerable denunciation of the Sadducean perversion of scripture; and with solemn finality the Lord added: "Ye therefore do greatly err." Certain of the scribes present were impressed by the incontrovertible demonstration of the truth, and exclaimed with approbation: "Master, thou hast well said." The proud Sadducees were confuted and silenced; "and after that they durst not ask him any question at all."

THE GREAT COMMANDMENT. 1118

The Pharisees, covertly rejoicing over the discomfiture of their rivals, now summoned courage enough to plan another attack of their own. One of their number, a lawyer, by which title we may understand one of the scribes who was distinctively also a professor of ecclesiastical law, asked: "Which is the first commandment of all?" or, as Matthew states the question: "Master, which is the great commandment in the law?" The reply was prompt, incisive, and so comprehensive as to cover the requirements of the law in their entirety. With the imperative call to attention with which Moses had summoned Israel to hear and heed,1119 the very words of which were written on the phylacteries1120 which the Pharisees wore as frontlets between their eyes, Jesus answered: "Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these." Matthew's wording of the concluding declaration is: "On these two commandments hang all the law and the prophets."

The philosophic soundness of the Lord's profound generalization and comprehensive summarizing of the "law and the prophets"1121 will appeal to all students of human nature. It is a common tendency of man to reach after, or at least to inquire after and marvel about, the superlative. Who is the greatest poet, philosopher, scientist, preacher or statesman? Who stands first and foremost in the community, the nation, or even, as the apostles in their aspiring ignorance asked, in the kingdom of heaven? Which mountain overtops all the rest? Which river is the longest or the largest? Such queries are ever current. The Jews had divided and subdivided the commandments of the law, and had supplemented even the minutest subdivision with rules of their own contriving. Now came the Pharisee asking which of all these requirements was the greatest.1122 To love God with all one's heart and soul and mind is to serve Him and keep all His commandments. To love one's neighbor as one's self is to be a brother in the broadest and, at the same time, the most exacting sense of the term. Therefore the commandment to love God and man is the greatest, on the basis of the simple and mathematical truth that the whole is greater than any part. What need of the decalog could there be if mankind would obey this first and great and all-embracing commandment? The Lord's reply to the question was convincing even to the learned scribe who had acted as spokesman for his Pharisaic colleagues. The man was honest enough to admit the righteousness and wisdom on which the reply was grounded, and impulsively he voiced acceptance, saying, "Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." Jesus was no whit less prompt than the well-intending scribe in acknowledging merit in the words of an opponent; and to the man He gave the encouraging assurance: "Thou art not far from the kingdom of God." As to whether the scribe remained firm in purpose and eventually gained entrance into that blessed abode, the scriptural record is silent.