The second set of parables in Matthew's Gospel becomes luminous in the light of this one. Into what a ditch

these blind guides led that poor blinded people. The Lord disowns them, they were never planted by Him, they

were sown by the Devil, they shall be rooted up (Matt. 13:29). They are the tares, the children of the wicked

one. The burden of guilt rested chiefly upon the rulers and leaders of the people. They neither entered into the

kingdom of the heavens themselves, nor allowed the common people, who desired to enter, to do so.

While it is of the utmost importance to realize the dispensational setting and bearing of this parable, it is

essential to our joy and peace that we take to heart the solemn teaching for ourselves. May we remember that

the mere observance of ceremonies is nothing. Love is the fulfilling of the law. Our walk is to be `in love'. Let

us take heed and beware of the `leaven of the Pharisees, and of the Sadducees'.

*

Having considered the important parable which threw such a lurid light upon the cause of Israel's failure, we

pass on to another series of parables which have a peculiar relation to the second section of the Gospel

according to Matthew.

It will be remembered that in Matthew the ministry of the Lord is divided into two sections by the words,

`from that time'.

`From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand' (4:17).

`From that time forth began Jesus to shew unto His disciples, how that He must go unto Jerusalem, and

suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third

day' (16:21).

Just as the parables of Matthew 13 are the mysteries of the kingdom of the heavens, and have very special

reference to the aspect of the Lord's ministry commenced at Matthew 4:17, so the series of parables contained in

the second division of the Gospel have a special relation to the new aspect of truth opened up by the Lord in His

words concerning His sufferings and death at the hands of the rulers of the people at Jerusalem. These are

divinely given keys, to ignore which is fatal to a true understanding.

Now just as we saw that the eight parables of Matthew 13 had a very definite structure, so we shall see that

the parables now under consideration have an orderly and suggestive arrangement.

The imagery is derived from three classes of people (1) servants (good and bad), (2) labourers and

husbandmen in a vineyard, and (3) guests at a marriage. These were divinely chosen to set forth the state of the

nation regarding their position before God, their failure and the consequences.

One of the features of these parables is that on the one hand they set forth the failure of the nation, whilst on

the other they give a position to the outside publican and sinner which the exclusive ideas of the Jews would not

allow. This is seen in the parable of the marriage feast (chapter 22), the two sons (chapter 21), and the wicked

husbandman (chapter 21).

THE UNFORGIVING SERVANT (`The reckoning'

sunairo *). `Delivered to tormentors'.

B 20:1-16.

THE HOUSEHOLDER AND VINEYARD. The Call of the Labourers:

  Many

1. Early.

  called,

2. Third hour.

  but few

3. Sixth and ninth hours.

  chosen.

4. Eleventh hour.

C 21:28-32.

TWO SONS AND VINEYARD.

Lesson, publicans and harlots enter the kingdom while many who claimed entrance were kept

*

The Author is dealing here with the first five parables shown in the structure on page 97. He then deals with

the last four from page 121 onwards.