The vindication of the act is in right royal style. The first cleansing was defended by Him by pointing to the sanct.i.ty of "My Father"s house"; the second, by claiming it as "My house." The rebuke of the hucksters is sterner the second time. The profanation, once driven out and returning, is deeper; for whereas, in the first instance, it had made the Temple "a house of merchandise," in the second it turned it into a "den of robbers." Thus evil a.s.sumes a darker tint, like old oak, by lapse of time, and swiftly becomes worse, if rebuked and chastised in vain.
The second part of this summary puts in sharp contrast three things--Christ"s calm courage in continuous teaching in the Temple, the growing bitter hatred of the authorities, who drew in their train the men of influence holding no office, and the eager hanging of the people on His words, which baffled the murderous designs of the rulers. The same intentional publicity as in the entrance is obvious. Jesus knew that His hour was come, and willingly presents Himself a sacrifice. Meekly and boldly He goes on the appointed way.
He sees all the hate working round Him, and lets it work. The day"s task of winning some from impending ruin shall still be done. So should His servants live, in patient discharge of daily duty, in the face of death, if need be.
The enemies, who heard His words and found in them only food for deeper hatred, may warn us of the possibilities of antagonism to Him that lie in the heart, and of the terrible judgment which they drag down on their own heads, who hear, unmoved, His daily teaching, and see, unrepentant, His dying love. The crowd that listened, and, in less than a week yelled "Crucify Him," may teach us to take heed how we hear, and to beware of evanescent regard for His teaching, which, if it do not consolidate into resolved and thoroughgoing acceptance of His work and submission to His rule, will certainly cool into disregard, and may harden into hate.
TENANTS WHO WANTED TO BE OWNERS
"Then began He to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. 10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12. And again he sent a third: and they wounded him also, and cast him out. 13. Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. 14. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16. He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, G.o.d forbid.
17. And he beheld them, and said, what is this then that is written, The stone which the builders rejected, the same is become the head of the corner? 18. Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
19. And the chief priests and the scribes the same hour sought to lay hands on Him; and they feared the people: for they perceived that He had spoken this parable against them."--LUKE xx. 9-19.
As the crisis came near, Jesus increased His severity and plainness of speech. This parable, which was spoken very near the end of the protracted duel with the officials in the Temple, is transparent in its application, and hit its mark immediately. The rulers at once perceived that it was directed against them. The cap fitted too well not to be put on. But it contains prophecy as well as history, and the reference to Jesus" impending fate is almost as transparent as the indictment of the rulers, while the prediction of the transference of the vineyard to others is as easy of translation as either of the other points.
Such plain speaking was fitting for last words. The urgency of Christ"s pleading love, as much as the intensity of His moral indignation, made them plain.
I. We note, first, the vineyard, its lord and its tenants. The metaphor was familiar, for Isaiah had "sung a song touching" Israel as G.o.d"s vineyard, and other prophets had caught up the emblem, so that it had become a commonplace, known by all. The parable distinctly alludes to Isaiah"s words, and almost reproduces them.
Matthew"s version enlarges on details of the appliances provided by the owner, which makes the parallel with Isaiah still more noticeable. But Luke summarises these into the simple "planted."
That covers the whole ground.
G.o.d had given Israel a system of revelation, law, and worship, which was competent to produce in those who received it, the fruit of obedience and thankfulness. The husbandmen are primarily the rulers, as the scribes and chief priests perceived; but the nation which endorsed, by permitting their action, is included. The picture drawn applies to us as truly as to the Jews. The transference of the vineyard to another set of tenants, which Christ threatened at the close of the parable, has been accomplished, and so we, by our possession of the Gospel, are entrusted with the vineyard, and are responsible for rendering the fruits of holy living and love.
The owner "let it out, and went into another country for a long time." That is a picturesque way of saying that we have apparent possession, and are left free to act, G.o.d not being manifestly close to us. He stands off, as it were, from the creatures whom He has made, and gives them room to do as they will. But all our possessions, as well as the revelation of Himself in Christ, are only let to us, and we have rent to pay.
The collectors sent for the fruit are, of course, the series of prophets. Luke specifies three--a round number, indicating completeness. He says nothing about the times between their missions, but implies that the three covered the whole period till the sending of the son. Their treatment was uniform, as the history of Israel proved. The habit of rejecting the prophets was hereditary.
There is such a thing as national solidarity stretching through ages. The bold charge made by Stephen was only an echo of this parable, when he cried, "As your fathers did, so do ye. Which of the prophets did not your fathers persecute?" Each generation made the ancestral sin its own, and staggered under a heavier burden of guilt, till, at last, came a generation which had to bear the penalty of all the blood of prophets shed from the beginning.
Nations live, though their component atoms die, and only national repudiation of bequeathed sins can avert the crash which, sooner or later, avenges them.
The husbandmen treated the messengers with increasing contumely and cruelty. Content with beating the first, they added shameful treatment in the second case, and proceeded to wounding in the third. If G.o.d"s repeated appeals do not melt, they harden, the heart. The persistence of His messengers leads to fiercer hatred, if it does not produce yielding love. There is no bitterness equal to that of the man who has often stiffened conscience against the truth.
II. So far, no doubt could be entertained of the meaning of the scathing parable. There was probably as little about that of the next part. We cannot but notice the broad distinction which Jesus draws between Himself and the mightiest of the prophets. They were the owner"s "slaves"; He was His "beloved Son." The writer of the Epistle to the Hebrews begins his letter with the same contrast, which he may have learned from the parable. It is a commonplace for us, but let us ponder how it must have sounded to that hostile, eager crowd, and ask ourselves how such a.s.sumptions can be reconciled with the "sweet reasonableness" of Jesus if he belonged to the same category as an Isaiah or a Micah.
The yearning of divine love for the fruit of reverence and obedience is wonderfully expressed by the bold putting of an uncertain hope into the owner"s mouth. He must have known that he was running a risk in sending his son, but he so much desires to bring the dishonest workmen back to their duty that he is willing to run it.
The highly figurative expression is meant to emphasise G.o.d"s longing for men"s hearts, and His patient love which "hopeth all things" and will not cease from effort to win us so long as an arrow remains in His quiver.
III. Our Lord now pa.s.ses to prophecy. Deep sadness is in His tone as He tells how the only effect of His coming had been to stir up opposition. They "saw Him" and were they touched? No, they only gripped their privileges the tighter, and determined more fiercely to a.s.sert their ownership.
Nothing is more remarkable in the parable than the calmness of Jesus in announcing His impending fate. He knows it all, and His voice has no tremor, as He tells it as though He were speaking of another. The very announcement that He penetrated the murderous designs hidden in many of the hearers" hearts would tend to precipitate their execution of these; but He is ready for the Cross, and its nearness has no terror, not because He was impa.s.sive, or free from the shrinking proper to flesh, but because He was resolved to save.
Therefore He was resolved to suffer.
The husbandmen"s reasonings with one another bring into plain words thoughts which probably were not consciously held by any even of the rulers. They open the question as to how far the rulers knew the truth of Christ"s claims. They at least knew what these were, and they had fought down dawning convictions which, fairly dealt with, would have broadened into daylight. They would not have been so fiercely antagonistic if they had not been p.r.i.c.ked by an uneasy doubt whether, after all, perhaps there was something in these claims.
Nothing steels men against admitting a truth so surely as the suspicion that, if they were to inquire a little farther, they might find themselves believing it. Knowledge and ignorance blended in these rulers as in us all. If they had not known at all, they would not have needed the Saviour"s dying prayer for their forgiveness; if they had known fully, its very ground would have been taken away.
The motive put into their mouths is the wish to seize the vineyard for their own; and was not the very soul of the rulers" hostility the determination to keep hold of the prerogatives of their offices, while priests and people alike were deaf to Jesus, because they wished to be no more troubled by being reminded of their obligations to render obedience to G.o.d? The root of all rejection of Christ is the desire of self-will to reign supreme. Men resent being reminded that they are tenants, and are determined to a.s.sert ownership.
Jesus carries the hearers beyond the final crime which filled the measure of sin, and exhausted the resources of G.o.d. The sharp turn from narrative to question, in verse 15, not only is like the sudden thrust of a spear, but marks the transition from the present and immediate future to a more distant day. The slaying of the heir was the last act of the vine-dressers. The owner would act next. Luke, like Mark, puts the threatening of retribution into Christ"s lips, while Matthew makes it the answer of the rulers to his question.
Luke alone gives the exclamation, "G.o.d forbid!" The ready answer in Matthew, and the pious interjection in Luke, have the same purpose,--to blunt the application of the parable to themselves by appearing to be unconcerned.
Their levity and reluctance to take home the lesson moved our Lord to sternness, which burned in His steadfast eyes as He looked on them, and must have been remembered by some disciple whose memory has preserved that look for us. It was the prelude to a still less veiled prophecy of the fall of Israel. Jesus lays His hand on the ancient prophecy of the stone rejected by the builders, and applies it to Himself. He is the sure foundation of which Isaiah had spoken.
He is the stone rejected by Israel, but elevated to the summit of the building, and there joining two diverging walls.
The solemn warning closing the parable had its special meaning in regard to Israel, but its dread force extends to us. To fall on the stone while it lies lowly on the earth is to lame one"s self, but to have it fall on a man when it rushes down from its elevation is ruin utter and irremediable. "If they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven."
WHOSE IMAGE AND SUPERSCRIPTION?
"Whose image and superscription hath it?"--Luke xx. 24.
It is no unusual thing for antagonists to join forces in order to crush a third person obnoxious to both. So in this incident we have an unnatural alliance of the two parties in Jewish politics who were at daggers drawn. The representatives of the narrow conservative Judaism, which loathed a foreign yoke, in the person of the Pharisees and Scribes, and the Herodians, the partisans of a foreigner and a usurper, lay their heads together to propose a question to Christ which they think will discredit or destroy Him.
They would have answered their own question in opposite ways. One would have said, "It _is_ lawful to give tribute to Caesar"; the other would have said, "It is not." But that is a small matter when malice prompts. They calculate, "If He says, No! we will denounce Him to Pilate as a rebel. If He says, Yes! we will go to the people and say, Here is a pretty Messiah for you, that has no objection to the foreign yoke. Either way we shall end Him."
Jesus Christ serenely walks through the cobwebs, and lays His hand upon the fact. "Let Me see a silver penny!"--which, by the bye, was the amount of the tribute--"Whose head is that?" The currency of the country proclaims the monarch of the country. To stamp his image on the coin is an act of sovereignty. "Caesar"s head declares that you are Caesar"s subjects, whether you like it or not, and it is too late to ask questions about tribute when you pay your bills in his money." "Render to Caesar the things that are Caesar"s."
Does not the other side of Christ"s answer--"to G.o.d the things that are G.o.d"s"--rest upon a similar fact? Does not the parallelism require that we should suppose that the destiny of things to be devoted to G.o.d is stamped upon them, whatever they are, at least as plainly as the right of Caesar to exact tribute was inferred from the fact that his money was the currency of the country? The thought widens out in a great many directions, but I want to confine it to one special line of contemplation, and to take it as suggesting to each of us this great truth, that the very make of men shows that they belong to G.o.d, and are bound to yield themselves to Him. If the answer to the question be plain, and the conclusion irresistible, about the penny with the image of Tiberius, the answer is no less plain, nor the conclusion less irresistible, when we turn the interrogation within, and, looking at our own being, say to ourselves, "Whose image and superscription hath _it_?"
I. First, then, note the image stamped upon man, and the consequent obligation.
We can very often tell what a thing is for by noticing its make. The instructed eye of an anatomist will, from a bone, divine the sphere in which the creature to whom it belonged was intended to live. Just as plainly as gills or lungs, fins or wings, or legs and arms, declare the element in which the creature that possesses them is intended to move, so plainly stamped upon all our natures is this, that G.o.d is our Lord since we are made in a true sense in His image, and that only in Him can we find rest.
I need not remind you, I suppose, of the old word, "Let us make man in our own image." Nor need I, I suppose, insist at any length upon the truth that though, by the fact of man"s sin, the whole glory and splendour of the divine image in which he was made is marred and defaced, there still remain such solemn, blessed, and awful resemblances between man and G.o.d that there can be no mistake as to which beings in the universe are the most kindred; nor any misunderstanding as to who it is after whose likeness we are formed, and in whose love and life alone we can be blessed.
I am not going to weary you with thoughts for which, perhaps, the pulpit is not the proper place; but let me just remind you of one or two points. Is there any other being on this earth that can say of itself "I am"? G.o.d says "_I am that I am"_. You and I cannot say that, but we alone, in this order of things, possess that solemn and awful gift, the consciousness of our personal being. And, brethren, whoever is able to say to himself "I am" will never know rest until he can turn to G.o.d and say "Thou art," and then, laying his hand in the Great Father"s hand, venture to say "_We_ are."
We are made in His image, in that profoundest of all senses.
But to come to something less recondite. We are like G.o.d in that we can love; we are like Him in that we can perceive the right, and that the right is supreme; we are like Him in that we have the power to say "I will." And these great capacities demand that the creature who thus knows himself to be, who thus knows the right, who thus can love, who thus can purpose, resolve, and act, should find his home and his refuge in fellowship with G.o.d.
But if you take a coin, and compare it with the die from which it has been struck, you will find that wherever in the die there is a relief, in the coin there is a sunken place; and conversely. So there are not only resemblances in man to the divine nature, which bear upon them the manifest marks of his destiny, but there are correspondences, wants, on our side, being met by gifts upon His; hollow emptinesses in us being filled, when we are brought into contact with Him, by the abundance of His outstanding supplies and gifts. So the poorest, narrowest, meanest life has in it a depth of desire, an ardour, and sometimes a pain and a madness of yearning and longing which nothing but G.o.d can fill. Though we often misunderstand the voice, and so make ourselves miserable by vain efforts, our "heart and our flesh," in every fibre of our being, "cry out for the living G.o.d." And what we all want is some one Pearl of great price into which all the dispersed preciousness and fragmentary brilliances that dazzle the eye shall be gathered. We want a Person, a living Person, a present Person, a sufficient Person, who shall satisfy our hearts, our whole hearts, and that at one and the same time, or else we shall never be at rest.
Because, then, we are made dependent, because we possess these wild desires, because immortal thirst attaches to our nature, because we have consciences that need illuminating, wills that are only free when they are absolutely submissive, hearts that are dissatisfied, and left yearning, after all the sweetnesses of limited, transient, and creatural affections, we bear on our very fronts the image of G.o.d; and any man that wisely looks at himself can answer the question, "Whose image and superscription hath it?" in but one way.
"In the image of G.o.d created He him."
Therefore by loving fellowship, by lowly trust, by ardour of love, by submissiveness of obedience, by continuity of contemplation, by the sacrifice of self, we must yield ourselves to G.o.d if we would pay the tribute manifestly owing to the Emperor by the fact that His image and superscription are upon the coin.
II. And so let me ask you to look, in the next place, at the defacement of the image and the wrong expenditure of the coin.
You sometimes get into your hands money on which there has been stamped, by mischief, or for some selfish purpose, the name of some one else than the king"s or queen"s which surrounds the head upon it.
And in like manner our nature has gone through the stamping-press again, and another likeness has been deeply imprinted upon it. The image of G.o.d, which every man has, is in some senses and aspects ineffaceable by any course of conduct of theirs. But in another aspect it is not like the permanent similitude stamped upon the solid metal of the penny, but like the reflection, rather, that falls upon some polished plate, or that is cast upon the white sheet from a lantern. If the polished plate be rusty and stained, the image is faint and indistinct; if it be turned away from the light the image pa.s.ses. And that is what some of you are doing. By living to yourselves, by living day in and day out without ever remembering G.o.d, by yielding to pa.s.sions, l.u.s.ts, ambitions, low desires, and the like, you are doing your very best to erase the likeness which still lingers in your nature. Is there any one here that has yielded to some l.u.s.t of the flesh, some appet.i.te, drunkenness, gluttony, impurity, or the like, and has so sold himself to it, as that that part of the divine image, the power of saying "I will," has pretty nearly gone? I am afraid there must be some who, by long submission to pa.s.sion, have lost the control that reason and conscience and a firm steady purpose ought to give. Is there any man here who, by long course of utter neglect of the divine love, has ceased to feel that there is a heart at the centre of the universe, or that He has anything to do with it? Brethren, the awful power that is given to men of degrading themselves till, lineament by lineament, the likeness in which they are made vanishes, is the saddest and most tragical thing in the world. "Like the beasts that perish," says one of the psalms, the men become who, by the acids and the files of worldliness and sensuality and pa.s.sion, have so rubbed away the likeness of G.o.d that it is scarcely perceptible in them. Do I speak to some such now? If there is nothing else left there is this, a hunger for absolute good and for the satisfaction of your desires.
That is part of the proof that you are made for G.o.d, and that only in Him can you find rest.
All occupations of heart and mind and will and active life with other things to the exclusion of supreme devotion to G.o.d are, then, sacrilege and rebellion. The emperor"s head was the token of sovereignty and carried with it the obligation to pay tribute. Every fibre in your nature protests against the prost.i.tution of itself to anything short of G.o.d. You remember the story in the Old Testament about that saturnalia of debauchery, the night when Babylon fell, when Bel-shazzar, in the very wantonness of G.o.dless insolence, could not be satisfied with drinking his wine out of anything less sacred than the vessels that had been brought from the Temple at Jerusalem.