The Lord goes on and meets parabolically a wider question than that of the rulers, gradually enlarging the scope, till He terminates these instructions in Matthew 22:1414For many are called, but few are chosen. (Matthew 22:14). First, He takes up sinful men where natural conscience works, and where conscience is gone. This is peculiar to Matthew: “A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went.” He comes to the second, who was all complacency, and answers to the call, “I go, sir: and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them [such is the application], Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him” (Matt. 21:28-3228But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29He answered and said, I will not: but afterward he repented, and went. 30And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. (Matthew 21:28‑32)). But He was not content with merely thus touching conscience in a way that was painful enough to the flesh; for they found that, spite of authority or anything else, those who professed most, if disobedient, were counted worse than the most depraved, who repented and did the will of God.
Next, our Lord looks at the entire people, and this from the commencement of their relations with God. In other words, He gives us in this parable the history of God’s dealings with them. It was in no way,—so to speak, the accidental circumstance of how they behaved in one particular generation. The Lord sets out clearly what they had been all along, and what they were then. In the parable of the vineyard, they are tested as responsible in view of the claims of God, who had blessed them from the first with exceeding rich privileges. Then, in the parable of the marriage of the king’s son, we see what they were, as tested by the grace or gospel of God. These are the two subjects of the parables following.
The householder, who lets out his vineyard to husbandmen, sets forth God trying the Jew, on the ground of blessings abundantly conferred upon him. Accordingly we have, first, servants sent, and then more,—not only in vain, but with insult and increase of wrong. Then, at length, He sends His Son, saying, “They will reverence my Son.” This gives occasion for their crowning sin—the utter rejection of all divine claims, in the death of the Son and Heir; for “they caught him, and cast him out of the vineyard, and slew him.” “When the lord therefore of the vineyard cometh,” He asks, “What will he do unto these husbandmen? They say unto Him, He will miserably destroy these wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
The Lord accordingly pronounces according to the Scriptures, not leaving it merely to the answer of the conscience, “Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes?” Then He applies further this prediction about the stone, connecting, it would appear, the allusion in Psalm 118 with the prophecy of Daniel 2. The principle at least is applied to the case in hand, and, I need hardly say, with perfect truth and beauty; for in that day apostate Jews will be judged and destroyed, as well as Gentile powers. In two positions the stone was to be found. The one is here on the earth—the humiliation, to wit, of the Messiah. Upon that Stone, thus humbled, unbelief trips and falls. But, again, when the Stone is exalted, another issue follows; for “the Stone of Israel,” the glorified Son of man, shall descend in unsparing judgment, and crush His enemies together. When the chief priests and Pharisees had heard His parables, they perceived that He spake of them.
The Lord, however, turns in the next parable to the call of grace. It is a likeness of the kingdom of heaven. Here we are on new ground. It is striking to see this parable introduced here. In the Gospel of Luke there is a similar one, though it might be too much to affirm that it is the same. Certainly an analogous parable is found, but in a totally different connection. Besides, Matthew adds various particulars peculiar to himself, and quite falling in with the Spirit’s design by him; as we find also in Luke his own characteristics. Thus, in Luke, there is a remarkable display of grace and love to the despised poor in Israel; then, further, that love enlarging its sphere, and going out to the highways and hedges to bring in the poor that were there—the poor in the city—the poor everywhere. I need not say how thoroughly in character all this is. Here, in Matthew, we have not only God’s grace, but a kind of history, very strikingly embracing the destruction of Jerusalem, on which Luke is here silent. “The kingdom of heaven is like unto a certain king, which made a marriage for his son.” It is not merely a man making a feast for those that have nothing—that we have fully in Luke; but here rather the king bent upon the glorification of his son. He "sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saying, Tell them which were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” There are two missions of the servants of the Lord here: one during His lifetime; the other after His death. On the second mission, not the first, it is said, “All things are ready.” The message is, as ever, despised. “They made light of it, and went their ways.” It was the second time when there was this most ample invitation which left no excuse for man, that they not only would not come, going one to his farm, and another to his merchandise, but “the remnant took his servants, and entreated them spitefully, and slew them.” This was not the character of the reception given to the apostles during our Lord’s lifetime, but exactly what transpired after His death.
Thereupon, though in marvelous patience the blow was suspended for years, nevertheless judgment came at last. “When the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burnt up their city.” This, of course, closes this part of the parable as predicting a providential Sealing of God; but, besides being thus judicial after a sort to which we find nothing parallel in the Gospel of Luke (that is in what answers to it), as usual, the great change of dispensation is shown in Matthew much more distinctly than in Luke. There it is rather the idea of grace that began with one sending out to those invited, and a very full exposure of their excuses in a moral point of view, followed by the second mission to the streets and lanes of the city, for the poor, maimed, halt, and blind; and finally, to the highways and hedges, compelling them to come in that the house might be filled. In Matthew it is very much more in a dispensational aspect; and hence the dealings with the Jews, both in mercy and judgment, are first given as a whole, according to that manner of his which furnishes a complete sketch at one stroke, so to speak. It is the more manifest here, because none can deny that the mission to the Gentiles was long before the destruction of Jerusalem. Next is appended the Gentile part to itself. “Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.” But there is a further thing brought out here, in a very distinctive manner. In Luke, we have no judgment pronounced and executed at the end upon him that came to the wedding without the due garment. In Matthew, as we saw the providential dealing with the Jews, so we find the closing scene very particularly described, when the king judges individually in the day that is coming. It is not an external or national stroke, though that too we have here—a providential event in connection with Israel. Quite different, but consistent with that, we have a personal appraisal by God of the Gentile profession, of those now bearing Christ’s name, but who have not really put on Christ. Such is the conclusion of the parable: nothing more appropriate at the same time than this picture, peculiar to Matthew, who depicts the vast change at hand for the Gentiles, and God’s dealing with them individually for their abuse of His grace. The parable illustrates the coming change of dispensation. Now this falls in with Matthew’s design, rather than Luke’s, with whom we shall find habitually that it is a question of moral features, which the Lord may give opportunity of exhibiting at another time.
After this come the various classes of Jews — the Pharisees first of all, and, strange consorts! the Herodians. Ordinarily they were, as men say, natural enemies. The Pharisees were the high ecclesiastical party; the Herodians, on the contrary, were the low worldly courtier party: those, the strong sticklers for tradition and righteousness according to the law; these, the panderers to the powers that then were for whatever could be got in the earth. Such allies now joined hypocritically against the Lord. The Lord meets them with that wisdom which always shines in His words and ways. They demand whether it be lawful to give tribute to Caesar or no. “Show me,” says He, “the tribute money.... And he saith unto them, Whose is this image and superscription? They say unto him, Cesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” Thus the Lord deals with the facts as they then came before Him. The piece of money they produced proved their subjection to the Gentiles. It was their sin which had put them there. They writhed under their masters; but still under alien masters they were; and it was because of their sin. The Lord confronts them not only with the undeniable witness of their subjection to the Romans, but also with a graver charge still, which they had entirely overlooked the claims of God, as well as of Cesar. “Render therefore unto Caesar the things which are Caesar’s.” The money you love proclaims that you are slaves to Caesar. Pay, then, to Caesar his dues. But forget not to “render unto God the things that are God’s.” The fact was, they hated Cesar only less than they hated the true God. The Lord left them therefore under the reflections and confusion of their own guilty consciences.
Next, the Lord is assailed by another great party. “The same day came to him the Sadducees”—those most opposed to the Pharisees in doctrine, as the Herodians were in politics. The Sadducees denied resurrection, and put a case which to their mind involved insuperable difficulties. To whom would belong in that state a woman who here had been married to seven brethren successively? The Lord does not cite the clearest Scripture about the resurrection; He does what in the circumstances is much better; He appeals to what they themselves professed most of all to revere. To the Sadducee there was no part of Scripture possessed of such authority as the Pentateuch, or five books of Moses. From Moses, then, He proved the resurrection; and this in the simplest possible way. Every one—their own conscience—must allow that God is the God, not of the dead, but of the living. Therefore, if God calls Himself the God of Abraham, Isaac, and Jacob, it is not an unmeaning thing. Referring long afterward to their fathers who were passed away, He speaks of Himself as in relationship with them. Were they not, then, dead? But was all gone? Not so. But far more than that,—He speaks as one who not merely had relations with them, but had made promises to them, which never yet were accomplished. Either, then, God must raise them from the dead in order to make good His promises to the fathers; or He could not be careful to keep His promises. Was this last what their faith in God, or rather their want of faith, came to? To deny resurrection is, therefore, to deny the promises, and God’s faithfulness, and in truth God Himself. The Lord, therefore, rebukes them on this acknowledged principle, that God was the God of the living, not of the dead. To make Him God of the dead would have been really to deny Him to be God at all: equally so to make His promises of no value or stability. God, therefore, must raise again the fathers in order to fulfill His promise to them; for they certainly never got the promises in this life. The folly of their thoughts too was manifest in this, that the difficulty presented was wholly unreal—it only existed in their imagination. Marriage has nothing to do with the risen state: there they neither marry, nor are given in marriage, but are as the angels of God in heaven. Thus, on their own negative ground of objection, they were altogether in error. Positively, as we have seen, they were just as wrong; for God must raise the dead to make good His own promises. There is nothing now in this world that worthily witnesses God, save only that which is known to faith; but if you speak of the display of God, and the manifestation of His power, you must wait until the resurrection. The Sadducees had not faith, and hence were in total error and blindness: “Ye do err, not knowing the Scriptures, nor the power of God.” Therefore it was that, refusing to believe, they were unable to understand. When the resurrection comes, it will be manifest to every eye. Accordingly this was the point of our Lord’s answer; and the multitudes were astonished at His doctrine.
Though the Pharisees were not sorry to find the then ruling party, the Sadducees, put to silence, one of them, a lawyer, tempted the Lord in a question of near interest to them. “Master, which is the great commandment in the law?” But He who came full of grace and truth never lowered the law, and at once gives its sum and substance in both its parts—Godward and manward.
The time, however, was come for Jesus to put His question, drawn from Psalm 110. If Christ be confessedly David’s Son, how does David in Spirit call Him Lord, saying, “The Lord said unto my Lord, Sit thou at my right hand, till I make thine enemies thy footstool?” (Psa. 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1)). The whole truth of His position lies here. It was about to be realized; and the Lord can speak of the things that were not as though they were. Such was the language of David the king in words inspired of the Holy Spirit. What was the language, the thought of the people now, and by whom inspired? Alas! Pharisees, lawyers, Sadducees—it was only a question of infidelity in varying forms; and the glory of David’s Lord was even more momentous than the dead rising according to promise. Believe it or not, the Messiah was about to take His seat at the right hand of Jehovah. They were—indeed, they are—critical questions: If the Christ be David’s Son, how is He David’s Lord? If He be David’s Lord, how is He David’s Son? It is the turning point of unbelief at all times, now as then, the continual theme of the testimony of the Holy Spirit, the habitual stumbling-block of man, never so vain as when he would be wisest, and either essay to sound by his own wit the unfathomable mystery of Christ’s person, or deny that there is in it any mystery whatever. It was the very point of Jewish unbelief. It was the grand capital truth of all this Gospel of Matthew, that He who was the Son of David, the Son of Abraham, was really Emmanuel and Jehovah. It had been proved at His birth, proved throughout His ministry in Galilee, proved now at His last presentation in Jerusalem. “And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.” Such was their position in presence of Him who was so soon about to take His seat at the right hand of God; and there each remains to this day. Awful, unbelieving silence of Israel despising their own law, despising their own Messiah, David’s Son and David’s Lord, His glory their shame!