Vers. 43, 44.—This poor widow hath oast in more. The right reading of the verb here is €Bade, not BéBAnxe; this aoristic render- ing has very good authority—this poor widow cast in more. Her act is completed, and has gone up for a memorial before God. She “gave” more than all the others who are casting (tév BadAdvtwv), not ‘ have cast in (7éy Baddvrwy).” She gave more, when she threw in those two mites, than all the others were giving—more, that is, in the esti- mation of him who sees not as man sees. God does not weigh the gift so much as the mind of the giver. That gift is really the greater in his sight, not which is actually of greater value, but which is greater in respect of the giver. Therefore this poor widow, when she gave her farthing, gave more than they all, because she gave all her living—all, that is, that she had beforehand for that day, trusting that the Lord would give her her bread for that day. And so she carried
oH. x1, 1—44.] THE GOSPEL ACCORDING TO ST. MARK. 159 a A | a ee
off the palm for liberality, Christ himself being the Judge. St. Ambrose says, “That which God esteems is not that which you
pend present, but what you offer with umility and devotion.”
HOMILETICS,
_ Vers, 1—12,—2ebel vine-dressers, By this time there was no further prospect or possibility that the fate of Jesus might be averted. His entry into Jerusalem in state, and his cleansing of the temple, were acts that the priests, scribes, and Pharisees could not pardon, for they were a claim to authority altogether incompatible with their own. And the words of Jesus were as bold as his acts; their justice and severity enraged the rulers beyond all degree. The enemies of truth and righteousness were by this time fully resolved to strike down him whose character and ministry were the living embodi- ment of what they most hated. It was only a question of time and manner and instrumentalities. All this Jesus knew, and he knew that “his hour was come.” There was no occasion now for reticence, and there was no longer any end to be subserved by it. His speech was always plain and faithful, but now his denunciations were unsparing, and his warnings terrible. On this Tuesday morning of his last week, our Lord summed up in this parable of “the wicked husbandmen,” “the rebel vine- dressers,” the rebellious history of Israel in the past, and the approaching doom of Israel in the future. It was in the temple precincts, and in the presence both of the people and of the chief priests, that the great Teacher so boldly aserted his own special mission and authority, and sv emphatically foretold his own fate and the judgment which should overtake the guilty nation. The immediate application of the parable is clear enough. Israel was the vineyard planted in the election of Abraham, and hedged about and provided with all things needful, in the giving of the Law by Moses and in the settlement in Canaan under Joshua. The Eternal, who had so favoured the chosen people, had sent prophets in three periods—that of Samuel, that of Elijah and Elisha, and that of Isaiah and Jeremiah—to summon Israel toa life of spirituality and obedience corresponding with their privileges. The Jews had not fulfilled the Law of God, or rendered to Heaven the fruits meet for repentance, And now he, the Son of God, was among them, the final Hmbassy from the throne of the great King. It was but too
lain to all eyes that the unfruitfulness and rebellion of Israel reached the most awful Peight just when their advantages were the greatest, and the mercy of the Eternal was most conspicuous. They, who had rejected and slain the prophets, were now plottin against the very Son of God. They were about to put him to death, because he tol them the truth and urged the rightful claims and demands of his Father. They might think, and did think, that this would be the end; but such an expectation was delusive: it was incompatible with the righteous government of God. And the Lord plainly foretold them that, as surely as God reigned in heaven and on earth, so surely should the rebellion of Israel be awfully and signally chastised, their special privileges come to & perpetual end, and the blessings which they were rejecting be conferred by God’s sovereign favour upon others, who should render the fruits in their seasons. Forty
ears afterwards Jerusalem was destroyed, the Jews were scattered, and their national ife came to an end; and the kingdom of God was established among the Gentiles, The parable has lessons, not only for Israel, but for us; it embodies truth spiritual, practical, and impressive.
L Our EARTHLY OCCUPATION: TO TILL THE VINEYARD OF Gop. The figure sets for war vocation and responsibility. It represents our life as one of privilege. It is not . wilderness, but a vineyard, which we are called to cultivate. God has done much for us, in appointing for us the circumstances and opportunities of our existence, Our life is one of work. The most favourable situation and the most fruitful soil avail little if the plot be neglected; only faithful and diligent labour on our part can secure that the purposes of the Divine Lord shall be fulfille" It is for us to “ give diligence to make our calling and election sure.” The greater our privileges, the more need that we should be diligent, laborious, and prayerful. Opportunities must be used, and aot neglected pr abused.
I. Gov’s RIGHTEOUS EXPECTATION: THAT WK SHALL YIELD HIM FRUIT, What is the
160 THE GOSPEL ACCORDING TO ST. MARK. [on, xu. 1—44,
erop, the produce, he desires to ses ? Holiness and obedience, love and praise, as far as he is concerned; and, as far as regards our fellow-men, justice and gentleness, benevo- lence and helpfulness. He looks for repentance from the sinner, for faith from the hearer of the gospel, for improvement in character and for usefulness in service from the Christian. Why he does this is obvious enough. He has given us the means of know- ledge and the opportunities of devotion, and looks for a return. “ What more,” he says, “could I have done than I have done?” And this expectation is for our sake as well as for hisown. Our fruitfulness is our welfare and our happiness; it brings its own reward,