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T h e
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March 1930
Seed Thoughts From St. Mark B y R ev . W ilfred M. H o p k in s Chapter XII.
f LANTED A VINEYARD (cf. Isa. 5:1-7)—The vine was the house of Israel first of all (a vine was the p national emblem on the Maccabean coins); here, however, it is rather the Church, or kingdom o f God, and Jews are the husbandmen. St. Matthew tells us it was the “householder” who planted it. He planted it for Himself (cf. Ex. 15:17; Ps. 80:14, 15). A HEDGE—i.e., the Law of Moses, which separated it from the Gentiles (the Church of God was at that time confined to the Jews; cf. Eph. 2:14, 15) so that Israel was not reckoned among the Nations (cf. Num. 23:9). DUG A WINE VAT—The ritual Law, with its sacrifices (note that wine and blood aré used as mutual emblems in the Bible; cf. Isa. 63:3; Rev. 14:20). BUILT A TOWER—The Temple at Jerusalem (the tower, of course, was the place where all the implements, etc., needful for the cultiva tion of the vine were kept). LET IT OUT—The husbandmen were the spiritual leaders and teachers o f the people—originally the priests and Levites (cf. Lev. 10:11; Mai. 2:7). The covenant on their part was that He was to have the fruits. This covenant was made at Horeb (cf. Deut. 5:2; Ex. 24:7) ; hence failure was a breach both o f contract and o f trust. WENT ABROAD—God withdrew His immediate presence after they had got into Canaan. St. Luke adds "a long time"; it was about fifteen hundred years from the entry into Canaan to the destruction of Jerusalem. 2—AT THE SEASON—When the Law had had time to take effect. HE SENT A BONDSLAVE—i.e., a prophet, a personal servant, the priests and other teachers o f Israel being represented rather as the tenants. THAT HE MIGHT RE CEIVE THE FRUIT—The fruit which He desired was not mere outward orthodoxy—there was a great abundance o f that— nor mere legal performance; but the fruit which is o f the Spirit (cf. Gal. 5:22, 23). Note that the sin o f the husbandmen was not so much the failure to produce this fruit (for the Law could not produce it) as their failure to desire it and their treatment o f the messengers. 3-5—There was a succession o f messengers as there was a succession o f prophets. Note: (1) the patience of God displayed in ,His repeated embassies. This divine patience, due to His unchangeableness, is the secret of our preservation (cf. Mai. 3: 6) ; (2) the progressive nature of evil; beating, stoning, killing. 6—ONE SON, HIS WELL BELOVED— One, i.e., the only one. This disposes o f the erroneous teaching that we are all, sons of God in the same sense that our blessed Lord was a Son. This is a vivid description of Christ (cf. Matt. 3:17; Jno. 1:17), drawing a complete distinction between the Son and the ser vants. SENT HIM LAST OF ALL—Christ was the last Mes senger of the Divine seeking fruit under the Law. SAYING, THEY WILL REVERENCE MY SON—This is not to be too closely pressed, as though He were mistaken; it merely expresses the superior claim to réverence of the Son over the servants. 7—THIS IS THE HEIR (cf. Heb. 1 :2)—It is as man that He is the Heir; as God He is the Creator and therefore already the possessor of all things. COME, LET US KILL HIM (cf. Gen. 37:20)—Joseph was a type o f Christ, and it was in each case the “brethren according to the flesh” that hated and plotted. OURS SHALL BE THE INHERITANCE—i.e., His earthly kingdom; they knew (or guessed) that He was the Messiah and were afraid He would take away their authority and power. 8—CAST HIM OUTSIDE OF THE VINEYARD—i.e., in this case, Jerusalem. Christ suffered outside the gate (cf. Heb. 13:12), thus being cut off from the people of God as unclean
(cf. Lev. 13:46) and fulfilling in His person both the type o f the sin offering (cf. Heb. 13:11) and of the scapegoat (cf. Lev. 16: 21, 22). Hence He accomplished that which was set forth by those types; He made an atonement for our sins, and took away “the sin of the whole world” (cf. Rom. 5:11; Jno. 1:29; 1 Jno. 2 : 2 ) . 9— HE WILL COME AND DESTROY—This was the answer o f the Pharisees, pronouncing their own doom before they realized the drift o f the parable (cf. Matt. 21:41). WILL GIVE THE KINGDOM TO OTHERS—Christ’s kingdom was not entrusted to the Jews, as a people, but to the Gentiles. The great lesson of the parable is that spiritual privileges abused will be lost, and will bring condemnation instead o f blessing. 10— HAVE YE NOT EVEN READ THIS SCRIPTURE? —i.e., Ps. 118:22. (Note the continual appeal o f our Lord to the Scriptures of the Old Testament.) The stone referred to in the Psalm is said to have been one which was prepared for the Temple, but which did not appear to fit anywhere until the building was nearly finished. The Jews claimed that the passage referred to the Messiah. Christ quotes it here to show that in spite o f the rejection by the husbandmen, the triumph of the Son is assured. This triumph, however, is to come at the end, when the holy SPIRITUAL TEMPLE, built o f living stones (cf. Eph. 2:19-21), shall be completed. 11— THIS WAS THE LORD’S DOING, etc.—Note the tenses: it was done from all eternity, it is still marvelous in the eyes of men. 12— THEY WERE SEEKING TO LAY HOLD OF HIM —i.e., there and then, FOR THEY KNEW, etc.—Their exas peration was almost uncontrollable because o f their evil con science. LEAVING HIM, THEY DEPARTED—But only to concoct fresh schemes for His destruction. 13— SOME OF THE PHARISEES AND OF THE HERODIANS—The Pharisees were disciples in this case (cf. Matt. 22:16), probably young men who might be supposed to need instruction; the Herodians were of the courtly party, who would certainly accuse Him to the authorities if His answer was in the negative. It was very clever, for it might be supposed that the two parties had disputed the matter amongst themselves, and were anxious for His arbitration. THAT THEY MIGHT CATCH HIM—The word used means, literally, “to take by hunt ing.” This was a sure proof that they had no real charge against Him. 14— MASTER! WE KNOW THAT THOU ART SIN CERE, etc.—Note the professed attitude of eager learners and also the flattery of the speech; truly they justified the declara tion o f Ps. 55:21. CAREST FOR NO ONE—And wilt not, therefore, be afraid o f Caesar. THOU REGARDEST NOT THE PERSON (literally, “lookest not upon the face” )—Had they forgotten that was the declared character of GOD? (Cf. 1 Sam. 16:7.) TEACHEST . . . IN TRUTH—Then why did they not submit to His teaching? Out o f their own mouths they were condemned. IS IT LAWFUL TO GIVE, etc.?—The tribute was a capitation tax levied by the Roman conquerors, and hateful, therefore, to the Jews. They thought they would catch Him in any case: if He said “Yes,” He would 'lose His popularity with the multitudes; if He said “No,” they could accuse Him to the Roman governor. 15— KNOWING THEIR HYPOCRISY—Again we per ceive His superhuman power o f discerning the thoughts of the
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