

of God's

his debt had been forgiven. `I had pity'.

 3b FORGIVENESS RESCINDED (34).



with Israel.

delivered to tormentors



until payment made of all due.

A 35.

APPLICATION REGARDING FORGIVENESS OF A BROTHER.

Matthew 20:1-16

When considering the first parable of this series, the Unforgiving Servant, we noticed that it was particularly

addressed to Peter in answer to his question regarding the extent of forgiveness. The parable of the Householder and

Vineyard is also addressed to Peter in reference to his question concerning the reward of service. This is indicated

by the word `For' with which the parable commences.

Looking back into chapter 19 we shall find the inspired introduction to the parable which it is essential to keep in

mind. Chapter 19 records the fact that the Lord left Galilee and came to Judaea, and while there the Pharisees

tempted Him with questions relating to divorce. The disciples were rather disconcerted by the Lord's answer to the

Pharisees (verse 10), but the Lord told them that `All men cannot receive this saying, save they to whom it is given

... He that is able to receive it, let him receive it' (verses 11,12). The disciples evidence their misunderstanding of

the words of verse 12 by the fact next recorded that they rebuked those who brought little children to the Lord. The

Lord disposed of this false deduction, blessed the little children and with them the ordinance of marriage which

began to be questioned in the mind of the disciples, and departed.

He was then met by a rich man who desired to know what good thing he must do to have eternal life. It is not

our purpose to enter into this passage here, other than to lodge a protest against the idea often read into it that the

Lord meant to teach the doctrine of the Epistles - faith without works. The commandments are stated as the way to

enter into life, and added to that He said, `If thou wilt be perfect, go and sell that thou hast, and give to the poor, and

thou shalt have treasure in heaven: and come follow Me'. Nothing but the assumption that the Gospel of Matthew

speaks in the same terms as the Pauline Epistles could have made men teach from this passage the doctrine of

justification by faith without works. However, we pass on. The test was too severe for the young man, and the Lord

said to His disciples:

`Verily I say unto you, That a rich man shall enter with difficulty into the kingdom of heaven. And again I say

unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom

of God' (Matt. 19:23,24 Author's translation).

Again the disciples are amazed at His teaching. If such as the rich young man should find difficulty amounting

almost to an impossibility, then said they, `Who then can be saved?' The elective element is again introduced, as in

verse 11, by the words, `with men this is impossible, but with God all things are possible'. Peter seems to have been

turning the matter over in his mind. The young man had failed at the test of giving up all his possessions and

following the Lord. It was a perfectly natural thing for Peter to think that at least he and his fellow disciples had the

advantage here, for they had left all. He therefore turns to the Lord and says, `Behold, we have forsaken all, and

followed Thee; WHAT SHALL WE HAVE THEREFORE?' This question, the manifestation of its spirit, and the needed

rebuke is the one great feature of the parable, while the emphasis upon the sovereignty of grace as related to service

and its reward is the other. The Lord is gracious in His reply. He fully recognizes what they had done and suffered,

and He tells them of their reward first, adding afterwards words of warning, and illustrating His point by the parable

under consideration:

`Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the

throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel' (Matt. 19:28).

After having said this much in answer to Peter's question, the Lord continues: