The Parables of Our Lord Part 21

"A certain man had a fig-tree planted in his vineyard." This was not a seedling that had sprung accidentally within the fences of the vineyard, and through carelessness been permitted to grow: the language is precise, and indicates that the fig tree had been planted within the vineyard by a deliberate act of the owner. The husbandman planted the fig-tree that he might enjoy its fruit; and in order more effectually to secure his object, he selected for the tree the most favourable position. It is obvious both from the structure and design of the parable that the position of the fig-tree was the best that it could possibly have obtained.

In countries where the vine is cultivated, not by a few wealthy proprietors with a view to an export trade, but by each family on a small scale with a view to the food of the household, to plant some fruit trees of other kinds within the same enclosure is the rule rather than the exception. The vineyard is not the luxury of the few, but a common necessity of life with the many. It becomes the most cherished possession of the permanent rural population. Its aspect is sunward, its soil is good, its fences are in order. Within this favoured spot the owner is willing to make room for one or more fig-trees, for the sake of the fruit which in such favourable circ.u.mstances he expects them to bear.[69]

[69] In the valley of the Rhine where the vine is cultivated as the material of a great manufacture, and the staple of a foreign trade, fruit trees of other species are not admitted within the vineyard; but at Botzen in the Tyrol, where the habits of society are more simple and primitive, I have repeatedly seen fig-trees growing within the lofty wall of the carefully cultured vineyard, rewarding the possessor for his care with abundant fruit.

When the tree had reached maturity the owner expected that it should bear fruit; but that year, the next, and a third it continued barren.

Having waited a reasonable time, he gave orders that it should be destroyed; since it produced nothing, he desired to utilize in another way the portion of ground which it occupied.

The dresser of the vineyard is a person who has the entire charge, subject to the general instructions of the proprietor. He has long occupied this position, and is acquainted with the fig-tree from its infancy; he knows it, as a shepherd in a similarly primitive state of society knows his sheep. He has formed for it a species of attachment; and a sentiment akin to compa.s.sion springs up in his heart, when he hears its sentence p.r.o.nounced. "Woodman, spare that tree," is a species of intercession thoroughly natural and human.

The intercession of the dresser, however, is not sentiment merely; it is sentiment completely directed and controlled by just reason. He does not plead for the indefinite prolongation of a useless existence. He asks only another year of trial: he intends and promises to take in the interval the most energetic measures for stimulating the barren tree into fruitfulness. If under these appliances it bear fruit, he knows the owner will gladly permit it to retain its place; if not, he will abandon it to the fate which it deserves and invites.

No peculiar difficulty attends the exposition of this parable: the main features of its meaning are so distinctly marked, that it is hardly possible to miss them. The lesson is easily read; and when read, it is unspeakably solemn and tender.

G.o.d is the owner of the vineyard and the fig-tree within its walls.

Abraham's seed, natural and mystical, are the fig-tree; and the Mediator between G.o.d and man is the Dresser of the vineyard, the intercessor for the barren tree. These points are all so obvious that there can hardly be any difference of opinion regarding them. One point remains, demanding some explanation indeed, but presenting very little difficulty,--the vineyard. The fig-tree was planted within the vineyard, and what is the doctrine indicated by this circ.u.mstance in the material frame of the parable? The suggestion that the vineyard means the world, in the midst of which Israel were planted, although supported by some honoured names, does not merit much consideration. In no sense is there any likeness between the vineyard and the world. The essential circ.u.mstances involved in the fact that the fig-tree grew within the vineyard are, that in soil, south exposure, care and defence, it was placed in the best possible position for bearing fruit. The one fact that it was planted in the vineyard indicates, and was obviously intended to indicate, that the owner had done the best for his fig-tree.

The meaning is precisely the same as that which is more fully expressed in the a.n.a.logous parable: "Now will I sing to my well-beloved a song of my beloved touching his vineyard," &c. (Isa. v. 1-7). In the prophet's allegory, while in general the vineyard represents the house of Israel, the vine trees more specifically represent the people, and south exposure, soil, care, and defence, represent the peculiar providence and grace of G.o.d displayed in their history and inst.i.tutions. "The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant" (ver. 7); the plants represent the men, and all that the proprietor did in their behalf represents the goodness of G.o.d to Israel in redeeming them from bondage and giving them his covenant. On the same principle in our parable the fig-tree represents the people who were favoured, and the advantages of the vineyard represent the privileges which the people enjoyed. The intimation that this barren fig-tree grew within a vineyard, is a short method of informing us that it enjoyed a position on a very fruitful hill, and was there fenced, watched, and watered with the most patient care. Now, obviously, none of these things, in their spiritual signification, were enjoyed by Israel simply in virtue of their existence in this world. The Egyptians, the Babylonians, and the Persians were placed in the world too, and yet they enjoyed no peculiar privileges,--could not be compared to a vineyard on a very fruitful hill. This feature of the parable, so far from merely intimating that Israel were placed in the world, teaches us that they were separated from it; they were protected by special providences in their history, and cherished by the ordinances of grace.

The place of the fig-tree within the vineyard indicates that the people to whom G.o.d looked in vain for the fruits of righteousness, were distinguished from the nations by the peculiar religious privileges which they enjoyed: the favourable circ.u.mstances of the tree aggravated the guilt of its barrenness.

Three successive years the owner came seeking fruit on this fig-tree, and found none. In regard to the specified period of three years, I do not think we gain much by a particular reference to the well-known natural process by which the fig develops simultaneously the fruit of this season and the germs of the next; for we do not know in this case whether the germs were never formed, or fell off before they reached maturity. I am not able to perceive that the number three has any necessary reference to the peculiarities of the fig; I think the same number would have been employed for the purposes of the spiritual lesson, although a fruit tree of another species had been taken as an example. Three years was a reasonable period for the owner to wait, that he might neither on the one hand rashly cut down a tree that might soon have become profitable, nor on the other permit a hopelessly barren tree indefinitely to occupy a position which might otherwise be turned to good account.

While the lesson of the parable bears upon the Church at large, both in ancient and modern times, it is to individuals that it can be most safely and most profitably applied. Most certainly we enjoy at this day the advantages set forth under the figure of the favoured fig-tree.

Besides the life and faculties which we possess in common with others, we have spiritual privileges which are peculiar to ourselves. Civil and religious liberty, the Scriptures, the Sabbath, the Church, place us in the position of the fig-tree within the vineyard, while other nations are more or less like a tree rooted in the sand, or exposed on the wayside. The G.o.d in whom we live has conferred these advantages upon us, that we might bear fruit unto holiness; and if we remain barren, notwithstanding all his kindness, he will give forth the decree to cut us down. In some he finds bad fruit, and in some no fruit, and even in the best, little fruit. He has not cast out the unfruitful, but has tenderly spared them.

As the fig-tree greedily drank in the riches of earth and air, and wasted all in leaves, so the unconverted in a land of Christian light enjoy G.o.d's goodness and employ it in ministering only to their own pleasures. The line of justice, stretched to the utmost,--to the utmost and more, snaps asunder at last: the sentence goes forth, Cut the barren tree down, and cast it out. This is the doom which guilt deserves and justice proclaims: if the sinful were under a government of mere righteousness, it would be inexorably executed upon all.

Here is the turning point: here an intercessor appears,--an Intercessor who cares for man and prevails with G.o.d. The first part of his plea is, Spare: he appeals for a respite of definite and limited duration,--one year: less would not afford an opportunity for amendment, and more would in the circ.u.mstances confer a bounty on idleness. All who have under the Gospel reached the age of understanding, and are still living without G.o.d in the world, enjoy the present respite in virtue of Christ's compa.s.sionate intercession. If that Mediator had never taken up the case, or should now abandon it, the sentence already p.r.o.nounced would descend like the laws of nature and inexorably execute itself. It is Christ's intercession alone, that stands between the unpardoned on earth, and the punishment which is their due.[70]

[70] I cannot see any force in the argument by which Stier endeavours to show that the interceding vine-dresser represents primarily the human ministry in the Church.

But the Intercessor does more than secure for the sinful a s.p.a.ce for repentance: He who obtains the respite takes means to render it effectual. The two chief applications employed in husbandry to stimulate growth and fruitfulness are digging and manuring: these accordingly the dresser of the vineyard undertakes to apply in the interval to the barren fig-tree. I think something may be gained here by descending into the particulars. One of these agricultural operations imparts to the tree the elements of fruitfulness, and the other enables the tree to make these elements its own. Digging gives nothing to the tree; but it makes openings whereby gifts from another quarter may become practically available. The manure contains the food which the plant must receive, and a.s.similate, and convert into fruit; but if the hardened earth were not made loose by digging, the needed aliment would never reach its destination.

Similar processes are applied in the spiritual culture: certain diggings take place around and among the roots of barren souls, as well as of barren fig-trees. Bereavements and trials of various kinds strike and rend; but these cannot by themselves renew and sanctify. They may give pain, but cannot impart fertility: the spirit much distressed may be as unfruitful as the spirits that are at ease in Zion. These rendings, however, are most precious as the means of opening a way whereby the elements of spiritual life conveyed by the word and the Spirit may reach their destination. The Lord who pours in the food for the sustenance of a soul, stirs that soul by his providence, so that grace may reach the root and be taken in. As the const.i.tuents of fruit, held in solution by air and water, cannot freely reach the plant whose roots lie under a long unbroken and indurated soil, so the grace of G.o.d contained in the preached Gospel is kept at bay by a carnal mind and a seared conscience.

It is when afflictions rend the heart, as a ploughshare tears up the ground, that the elements of life long offered are at length received.

It is thus that providence and grace conspire to achieve the purpose of G.o.d in the salvation of men. In this work mercy and judgment meet; and saved sinners, on earth and in heaven, put both together in their song of praise (Ps. ci. 1.)

But a feature appears in the close, well fitted to arouse those who have hitherto presumed upon impunity and neglected Christ. Even this kind Intercessor does not propose that the unfruitful tree should be allowed indefinitely to maintain its place without changing its character: He spontaneously concedes that if this trial prove ineffectual, justice must take its course; "After that thou shalt cut it down." When Jesus lets a sinner go, who shall take him up? But there is love even in this last stern word. Love intercedes for a time of trial,--an opportunity of turning; and love, too, after securing sufficient opportunity, lets go its hold and leaves all hopeless beyond. It is the terrible concession, "thou shalt cut it down," issuing from the Intercessor's lips, that gives power to the invitation, "Now is the accepted time." To warn me now that if I let the day of grace run waste, even Jesus on the morrow of the judgment will not plead for me any more, is surely the most effectual means of urging me to close with his offer to-day.

XXI.

THE EXCUSES.

"Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper."--LUKE xiv.

16-24.

A chain of connected lessons, consisting of several links, immediately precedes the parable in the evangelic history; but we may appreciate all the meaning of the parable without reference to the circ.u.mstances in which it sprung. In some cases the connection with the context is such that light from the history preceding is necessary to elucidate the meaning of the lesson that follows; but it is not so here. Although one thing suggests another in the conversation which the Evangelist records, the lesson ultimately given is independent of the things that suggested it.

Touched by the solemn teaching of the Lord Jesus, one of the company, well-meaning, but dim and confused in his conceptions, made the remark, "Blessed is he that shall eat bread in the kingdom of G.o.d." Observing that this man and the Pharisees around him were clinging to the notion that to be invited to enter the kingdom is the same thing as to be in it, he spoke the parable to point out the difference, and to show that the invitation will only aggravate the doom of those who refuse to comply with it. He intends to teach the Jews, and through them to teach us, that those who are near the kingdom may in the end come short of it--that those who stand high in spiritual privileges may be excluded--may exclude themselves from the kingdom of G.o.d.

Both in the natural objects employed, and the spiritual lessons which they convey, there is, at some points, a marked resemblance between this parable and that of the royal marriage; but the two, though similar, are manifestly distinct.

"A certain man made a great supper and bade many." In this case it is not a king but a person in a private station who provides the feast; and the occasion of the rejoicing is not the marriage of the entertainer's son. It is an ordinary example of hospitality exercised by an affluent citizen.

Both here and in the a.n.a.logous parable of the royal marriage it is a.s.sumed, as at least not altogether incongruous with custom, that invitations should be issued some days before, and that the invited guests should a second time be warned by a messenger to repair to the banqueting house when the time drew near. This summons to attend immediately was sent out at supper time. We know that the term de?p??? was in ancient times employed generally to signify the princ.i.p.al meal, without reference to a particular period of the day; and, from the circ.u.mstances of this case, it plainly appears that the feast was a dinner at an early hour, and not a supper in our sense of the word. At the moment when the warning reached him, the man who had bought a field intended to go and see it, and the man who had bought five yoke of oxen intended on that same afternoon to try whether they would go well in harness; these excuses, although not sincere, must in the nature of the case have appeared plausible, and consequently the feast must have been ready at an early hour of the day.

It is implied that these men had tacitly, or in some other well-understood way, accepted the first invitation. They gave no intimation that they intended to decline--they gave the provider of the feast reason to expect their presence. Probably they were well pleased to be invited; if they met any of their poorer neighbours in the interval, it is probable they would take occasion to show their own importance. These common people in the town, and these labourers in the country, are not admitted as we are into good society. When the moment arrived they were unwilling; or rather they were so intently occupied with their own affairs, that the attractions of the feast were not powerful enough to tear them away.

"With one consent" they all made excuses. The servant saw them separately and received their answers. There is no reason to believe that they met together and framed a plan to insult their entertainer.

They acted all on the same method, although they did not act in concert.

The creatures were of one kind, and though they answered separately they answered similarly. Off one carnal instinct--ap? ?a? (?????)--the excuses were taken, and accordingly, although spoken by different persons, and moulded by different circ.u.mstances, they were all of the same type.

The first had bought a field and must go to examine his bargain; the second had bought live stock for his farm and must see them tried immediately; the third had married a wife, and held himself absolved for the time from the ordinary rules of society. They are fair samples of the things that occupy and engross men's hearts and lives.

The servant, having no authority to act, simply reported the facts to his master. The master was angry, and immediately invited all the poor of the neighbourhood to the feast. When many of the most dest.i.tute had a.s.sembled, the householder, not satisfied as long as there was room at the table, and a poor man within reach to occupy it, sent out another message still more pressing, to sweep into the feast all the homeless wanderers that could be found, the very dregs and outcasts of society.

Satisfied when his house at length was filled, the owner announced that none of those who had made light of his invitation should now be permitted to partake of the feast.

We are now ready to examine more directly the spiritual meaning of the parable, and as the lesson is in the main coincident with that of the royal marriage in its earlier portion, a brief exposition will suffice.

In the Gospel, G.o.d has provided a great feast. Israel, or his Church at any period, are a privileged cla.s.s, and enjoy, through his sovereign goodness, a perpetual invitation,--a standing right. The charge which the parable brings against this privileged people is, that they were satisfied with the honour of being invited, and refused actually to comply with the invitation. They were content with their name and their outward privileges, and would not in their own hearts and lives obey the Gospel; clinging to the form of G.o.dliness, they peremptorily denied its power. Not they who are invited, but they who partake of the feast, are blessed. To get the first invitation will be not a blessing but an aggravation of guilt, if you despise the Giver and refuse his gifts. The last invited shall be first in ultimate position if they accept the invitation, and the first invited will be last and lowest if they refuse to comply: the condition of men, ultimately, turns not on pardon to them offered, but on pardon by them received.

The servant obviously represents the ministry of the Gospel in every form and in all times. The message is addressed in the first instance to them "that were bidden." The Gospel was not first proclaimed to the heathen: begin at Jerusalem was the Master's command, and that command was fulfilled in spirit and letter by his servants. To the lost sheep of the House of Israel the Lord came in person, and to them the apostles addressed their Lord's words at the beginning of their ministry. The history of the event in the Acts of the Apostles corresponds exactly with the prophetic delineation in this parable: it was when the Jews rejected the Gospel, that the messengers turned to the Gentiles.

The invitation addressed to the favoured circle first is, "Come, for all things are now ready;" all preceding dispensations were a preparation for Christ. When the fulness of time had come, those who had been all along brought up within the lines of the privileged people, were invited to behold the Lamb of G.o.d that taketh away the sin of the world. This is repeated in the experience of every generation, and every individual, that grows up within the circle of Christian ordinances, as soon as the mind comprehends the message of mercy. As each attains maturity, he is informed that all things are now ready; he is invited and pressed to believe in the Lord Jesus Christ that he may be saved.

To "make excuse," does not here mean to invent an excuse, and falsely state, as a reason, that which is, in point of fact, not the motive of the act. To make excuse, both in the original Greek (pa?a?te?s?a?) and in the English translation, signifies simply to plead to be excused.

The grounds on which the plea is urged, may in any case be true or false; but in this case, it is highly probable that the grounds stated were in themselves facts, and that they were, in part at least, the true grounds of refusal. Whether the first would have gone to the feast, if he had not at that time bought a property, we do not certainly know. A man who is intensely unwilling to go, when one reason fails, will find or make another; but in this case, the probability is, that anxiety to see his purchase was the real, or at least, a real obstacle. The same observation is applicable to the other two examples.

But although we concede that the obstacles are real, we do not thereby help the case of those who neglect the Gospel; we must go one step deeper into the strata of deceit that are piled over each other in a human heart. A secret unwillingness to partake of the feast may induce the invited to time his purchases, so that he may have a good excuse at hand, or at least to abstain from effort to regulate the incidence of other cares, so as to leave a time of leisure for the great concern.

Here in the highest matters, as elsewhere in lower, "Where there's a will there's a way." If the desire were pure and true,--the desire to attend the Giver, and receive his unspeakable gift, the field may be inspected and the oxen proved early in the morning, or postponed till the following day. Without supposing a conscious falsehood representing that transactions which had no existence stood in the way, you have the evil in all its bulk and all its virulence, when the deceitful heart tries to persuade neighbours, and to persuade itself, that the emerging necessities of earthly business interfered with the waiting on Christ for the salvation of the soul.

We might be put on our guard against this species of deceit in the highest matters, by observing how readily we glide into it, in things of smaller moment. Deceits of every shade, from the lie direct to the most attenuated equivocation, spring in the complicated intercourse of modern society, like weeds in a moist summer on a fallow field. a.s.suredly, unless our hand be diligent in digging out these bitter roots, we shall not grow rich in the graces of the Spirit. You are invited to a neighbour's house: you don't like to go, and you determine that you will not go. Forthwith your wits go to work to discover an excuse, and you soon find that which you seek for: you must travel on business that day; or some other excuse equally convenient and plausible occurs. You are invited to the house of another neighbour; difficulties unforeseen spring up; but being bent on accepting this invitation, you brush them all aside, and contrive to reserve the evening for the company that you love. There is much danger of staining the conscience in affairs like these. The Lord requires truth in the inward parts: watch and pray. But the difficulty of the path should not make any disciple sad: the effort to walk circ.u.mspectly, when honestly, prayerfully, lovingly made, is pleasant and healthful exercise to the spirit.

Neither on the natural nor on the spiritual side does the expression, "with one consent," intimate that the parties met and consulted together regarding the terms of their answers. As birds of the same species build their nests of the same material and the same form, without deliberation or concert; so the carnal mind, being in its own nature enmity against G.o.d, produces, wherever it operates, substantially the same fruits. In an alienated heart there is an intense unwillingness to be or to abide near to G.o.d; and there is, consequently, great fecundity in the conception and production of part.i.tion walls to s.h.i.+eld the conscience from the glances of his holiness.

The three species[71] of thorns that grew up and choked the word in this instance, are fair specimens of their cla.s.s--fair samples from the heap.

These and such as these slay their thousands still in the Christian Church. At this point, however, it is of very great importance to observe that all the transactions which are represented in the parable as having come between a sinner and the Saviour, are in themselves lawful; to overlook this would be to miss half the value of the lesson.

In point of fact acts and habits of positive vice keep many back from the Gospel; but it is not with these cases that the parable deals--it is not to these persons that the Lord is here addressing his reproof.

Everything in its own place and time; the lesson here is not, "A drunkard shall not inherit the kingdom," but "How shall we escape if we neglect so great salvation?" When the material of the temptation is lawful and honourable the temptation is less suspected, and the tempted is more easily thrown off his guard. The field and the oxen must be bought and used; the affections of the family must be cherished; but woe to us if we permit these seemly plants to grow so rank that the soul's life shall be overlaid beneath their weight!

[71] I do not set much value on the elaborate and minute discussions which some expositors have raised regarding the distinct and specific significance of the several excuses. It is enough for me that they point to the possessions and the pleasures of life,--the possessions being distinguished into two kinds, the field and oxen, corresponding to the farm and the merchandise of the cognate parable.

The mission of the servants successively to the streets and lanes of the city, and to the highways and hedges, with the urgent invitation to poor labourers and homeless beggars, the maimed, the halt, and the blind, is a vivid picture, given in prophecy, of what the Gospel of Christ does and will do in the world till the end of time. When many, and these the most wretched, are brought in redeemed and sanctified, the Lord is not satisfied; yet there is room, and the servants must go forth again to new, and if possible, more needy objects, with new, and if possible, more urgent appeals. "Whosoever will, let him come." It is thus that the numbers are filled up in the kingdom of G.o.d; but let it be well observed that to be in a spiritually wretched state does not confer a favour or imply safety. These men were saved, not because they were spiritually very low, but although they were spiritually very low: they were saved, although the chief of sinners, because Christ invited them, and they came at his call. The more moral, and more privileged, who were first invited, would have been as welcome and as safe if they had come.