21:9,31; 26:32 and 28:7 are all the occurrences of the word. There are other passages where more drastic words are

`Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the

kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping

and gnashing of teeth' (Matt. 8:11,12).

A superficial reading may leave us with the idea that the message of Matthew 8:11,12 is practically the same as

that of 21:31. This is not so, however. With the inspired precision of Holy Scripture, one passage says, `cast out',

the other says, `go before'. The one says, `the kingdom of heaven', the other says, `the kingdom of God'.

Now, while the parallel passage of Luke 13:28 uses the words `kingdom of God', we must not forget that

Matthew uses the two expressions, and it is for us to observe the difference. Taking Matthew's witness as complete

in itself, we may learn that, difficult as it may be for our limited knowledge to enable us to grasp it, a difference is

intended. Matthew tells us that some of the children of the kingdom will be cast out of the kingdom of the heavens,

but he does not say they will be cast out of the kingdom of God, but that the despised publicans will `go before'

them. The kingdom of God is infinitely wider than the kingdom of the heavens. The generation whose carcases

strewed the wilderness, who failed to enter into the land, may be used as an illustration of the distinction intended.

They were cast out of the kingdom of heaven, but not necessarily out of the kingdom of God. For them Psalm 90

was written, and numbered with them was Moses himself, who though shut out of the land of promise, was not cast

out of the wider sphere of God's love.

Repentance was the great emphatic note of John the Baptist and the Lord with reference to the kingdom of the

heavens. Repentance involved deeds as well as words. To the Pharisees and Sadducees John had to say, `Bring

forth therefore fruits worthy of repentance, and think not to say ...' (Matt. 3:8,9). Here, as in the parable of the Two

Sons, we have the contrast between `saying' and `doing'. The omission from the parable of the penalty falling upon

the unrepentant son is noteworthy. In other parables which are somewhat parallel, `outer darkness' and `weeping

and gnashing of teeth' are spoken of. Here, a milder case is intended, `the publicans and harlots go into the kingdom

of God before you'. To observe the distinction which Scripture draws between different servants is an important

item in true interpretation. While many will not be lost, they shall suffer loss, and this parable of the Two Sons

seems to have that aspect before it. This parable is not intended to teach the way of salvation, and failure to realize

its primary setting, as in the case of most of the parables, has led to serious evangelical errors. We may all,

nevertheless, take heed to the lesson and see to it that, by grace, we are not `hearers of the word only', but doers

Matthew 22:1-14

It will be of service if we make an extract from the structure of the parables of Matthew 16 to 25 (page 97), and

exhibit the correspondence that exists between the parable of the `Householder and Vineyard' and that of the

`Marriage of the King's Son'.

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.

THE MARRIAGE OF KING'S SON.

The Call to the Guests:

(1) Bid those who were bidden.   Many

  called,

(2) Again tell them.

(3) Go therefore to highways.    but few