Joshua's words are sometimes quoted for this purpose, as well as those of Moses; and with as little reason or force. After reminding Israel of the condition in which their fathers were, serving other gods, when the Lord took Abraham from the other side of the flood; after rehearsing to them the wonders which God had wrought, and many of which their eyes had beheld; he exhorts them to fear the Lord, and serve him in sincerity and in truth, and put away other gods; and then he adds, “And if it seem evil unto you to serve the Lord, choose you this day whom you will serve; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but as for me and my house we will serve the Lord” (Josh. 24:1515And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord. (Joshua 24:15)) The fact is, he does not call upon them to choose between the Lord and idols. He says, “If it seem evil unto you to serve the Lord, choose ye” whether ye will serve this class of idols, or that. He, through grace, as we know, was resolved on serving the Lord. But when the people, with good intentions perhaps, but in a spirit of self-sufficiency, declare that they too will serve the Lord, how does Joshua receive their protestations? “And Joshua said unto the people, Ye cannot serve the Lord, for he is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins. If ye forsake the Lord, and serve strange gods, then he will turn and do you hurt, and consume you after that he hath done you good” (ver. 19). And when the people still vow and protest “Nay; but we will serve the Lord,” Joshua says to them, “Ye are witnesses against yourselves, and ye have chosen you the Lord to serve him. And they said, We are witnesses” (ver. 21, 22). Ah, yes; to have our words witness against us is the only result that can flow from our declaring that we choose the Lord and His service. And, as though to show in what a poor condition they were for taking such vows upon them, Joshua immediately exhorts them: “Now, therefore, put away the strange gods which are among you, and incline your heart unto the Lord God of Israel” (ver. 23). There were, then, strange gods among them! Their hearts, too, needed inclining to serve the Lord! Plain proof that they were, as we know the human heart is, averse to His service.
Of this we have still further evidence in that part of their history which immediately succeeds. The Book of Judges is but the history of their sins, and of the calamities which these brought upon them, with the Lord's merciful interpositions for their deliverance. Into this I do not now enter. Nor shall I pursue the thread of their history throughout. It would lead me too far. One point, however, must not be omitted; I refer to the ministry of the prophets. It differed materially from the law simply considered. The law left no room for repentance. It demanded obedience; but failing to obtain that, it had nothing to pronounce or bestow but condemnation and the cure. It was obedience, uniform unvarying obedience, which the Lord required; not repentance and a return to obedience.
But the prophets were sent to propose, as it were, new terms. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa. 55:77Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. (Isaiah 55:7)). “Thou hast played the harlot with many lovers: yet return again to me, saith the Lord” (Jer. 3:11They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. (Jeremiah 3:1)). “Go, and proclaim these words towards the north, and say, Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you; for I am merciful, saith the Lord, and I will not keep mine anger forever, O house of Israel. Is not my way equal? are not your ways unequal? When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done he shall die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live—he shall not die” (Ezek. 18:25-2825Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. (Ezekiel 18:25‑28)). Such was the ministry of the prophets.
But was this, to prove, any more than Moses or Joshua's language respecting the law, that it was possible for man, of his own will, so to turn from his wickedness and do that which is lawful and right as to live thereby? Surely not. It was a further test—a milder one—to prove whether it was in the heart or will of man to turn to God, and serve and obey Him. It was as though God said, I will not rigorously enforce the claims of My law. It claims uninterrupted and universal obedience. That you have utterly failed to render, and the law knows nothing of repentance, But now I give you an opportunity to begin again. “If the wicked will turn from all his sins that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done, he shall live.” It was a fair offer to blot out all the past, and begin again; and this offer was made, be it remembered, to those who were complaining that their destinies were not in their own hands. Could a fairer offer have been made? But need I say to you, my brother, whether it were possible for any fallen man to be saved thus? What! by keeping all God's statutes, and doing for the time to come that which is lawful and right Surely this would have been for the doer of these to live by them, which Paul declares to be the righteousness which is of the law. It was simply affording, to those who thought they would have done better than their fathers, an opportunity of showing what they could do!
And what was the issue of this trial of man by the new proposals of repentance and amendment of life! “And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people and on his dwelling-place: but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against His people, till there was no remedy” (2 Chron. 36:15, 1615And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: 16But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. (2 Chronicles 36:15‑16)). These patient dealings of God with Israel were continued after the captivity; and John the Baptist was the last of the long line of those who were thus sent to Israel. “For all the prophets and the law prophesied until John” (Matt. 11:1313For all the prophets and the law prophesied until John. (Matthew 11:13)).
Did I say, the last in the line of servants who were thus employed? But there was One greater than all these servants of God, who came after them all on the same errand. Will you turn, my brother, to Matt. 21:33-xii. 14, where you will find the summing up of all we have now been considering together, and that from the lips of our blessed Lord Himself? You know the two parables which constituted this passage. A certain householder plants a vineyard, and lets it out to husbandmen. When the time of the fruit draws near, he sends his servants to the husbandmen, that they may receive it. The husbandmen take the servants, beat one, kill another, and stone another. Again he sends other servants more than the first; and they do to them likewise. Last of all he sends his son, saying, “They will reverence my son.” So that one object for which the Son of God was sent was to seek fruit of those to whom the vineyard had been entrusted. How was He received? “But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him” The meaning of this cannot be mistaken. The Jewish nation were the husbandmen. All the privileges God had bestowed upon them were the vineyard. The obedience He required was the fruit, which they ought to have rendered. The law demanded it, but in vain. Prophet after prophet came seeking it; but maltreatment or death was all they received. Last of all came Jesus, the heir. Him, also, they put to death. What can be done more? What further test of man's heart and will can be applied? There is a further test; and the application of this, with the result, is illustrated in the next parable, at the beginning of chap. 22.
Jesus came, not only as the last of those whom God sent seeking fruit from man; He came as the messenger and minister of God's grace to man. “The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding; and they would not come.” Here it is not the Lord of the vineyard seeking fruit—God requiring of man the service, the obedience, due to Him. No; it is a king inviting to a wedding feast: God, in His grace, providing everything for man, and inviting him to partake. But he is no more inclined to receive God's bounty than to satisfy God's claims. They would not come. But this is not all; the first refusal is not received as final. “Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” Christ, as seeking fruit, is rejected and slain. He is equally rejected as inviting Israel, by means of His disciples to partake of the feast which God had provided. But when they have thus rejected Him, grace still lingers over them, and His very death is made the occasion of renewed invitations. “All things are ready” (this could hardly have been said before): “come unto the marriage.” But they made light of it, and went their ways, one to his farm, another to his merchandise; and the remnant took his servants, and entreated them spitefully and slew them.” Such is the reception with which all God's overtures, as well as His claims, are met on the part of man. He claims obedience, He seeks fruit-man will not render it. He publishes grace, providing a wedding-feast, and inviting guests— “they would not come.” He repeats His invitations, descanting on the plenteousness of the provision, and declaring that all things are ready. It is all to no purpose. Some light-heartedly despise His bounty, preferring their merchandise or their farm: others, more cruel in their rejection of grace, spitefully entreat and slay the servants who are sent to invite them. Such is man; and such is man's will with every possible advantage short of that Almighty grace which subdues his opposition, and makes him willing to receive Christ, and the salvation He has brought. Such grace it is, and such grace alone, by which any become the children of God.
The marriage was made by the king for his son. The feast was provided to grace this marriage. Is the king's son to be despoiled of his marriage-feast, because of the perversity and obstinacy of those first invited as guests? These, or many of them, perish for their contempt of God's grace; but other messengers still are sent out—not now to those who might have expected to be invited, but—into the highways, to bid as many as they find. “So those servants went out into the highways, and gathered together all, as many as they found, both bad and good; and the wedding was furnished with guests.” In Luke 14, where we have a similar parable, the servants are told, “Go out quickly into the streets and lanes of the city, and bring in thither the poor, and the maimed, and the halt, and the blind.” They were to bring them in. It is not an appeal to their will, as to whether they will come; they are to be brought in. When this is done, the servant says, “Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and COMPEL them to come in, that my house may be filled.” If we are really guests at Christ's table, it is not that we have of ourselves chosen to come when invited, nor even when urged; but because we have been brought in, or compelled to come. That is, the opposition of our natural will has been overcome by that Almighty grace, which, in thus overcoming our opposition, has made us willing, and brought us in. This is beautifully expressed in the well-known lines:—
“Nay, but I yield, I yield,
I can hold out no more
I sink, by dying love compell'd,
And own Thee conqueror.
No man becomes a child of God by an act of his own will!
Affectionately yours in Christ, W. T.
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