27. And answering Jesus, they said: "We know not. And he said to them: Neither do I tell you by what authority I do these things.

28. But what think you? A certain man had two sons; and coming to the first, he said: Son, go work to-day in my vineyard.

29. And he, answering, said: I will not. But, afterwards, being moved with repentance, he went.

30. And coming to the other, he said in like manner. And he, answering, said: I go, sir. And he went not.

31. Which of the two did the father's will? They say to him: The first. Jesus saith to them: Amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you.

32. For John came to you in the way of justice: and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, 'did not even afterwards repent, that you might believe him.

Here begins the solemn flagellation of the Sanhedrim, including Priests, Scribes and Pharisees. It was brought on by themselves, as Our Lord was teaching daily now in the Temple, and retired each night to Mount Olivet or Bethany, and His words drove them-instead of converting them-to plot His death. This was done because His time was come and they were hardened. He begins with John,

'Ancients. Others add Scribes. The representatives of the Sanhedrim came as a deputation.

By what authority ?-How dare you teach in the Temple without our license? What is yours?

$I also will ask you one word.-This was common in disputations. John showed his power, so did Jesus in their very presence, and on that day before the whole multitude.

4The baptism of John.-This is the whole teaching and life of John. As hinted before, these officials must have had some hand in John's death. 5 We know not.—They knew right well, but were afraid of the consequence in admitting either horn of the dilemma. Our Lord's answer is suggestive of this: "I know, but instead of telling a lie like you, I refuse to answer your question."

Amen I say to you.--He puts publicans and harlots before the grand Pharisees and the priests.

"Did not even afterwards repent.—This gives a double force to the parable. Some refer the parable to the Gentiles and the Jews; but its application is quite patent whichever way we apply it.

Authority has always been required for teaching. Let no one take unto himself this honour unless he be called as Aaron was.

1st. To be sure of the doctrine. 2nd. To be sure of the teacher. 3rd. To be sure of not going wrong if we follow both.

The Jews knew this.

33. "Aliam parabolam audite:-Homo erat paterfamiliâs, qui plantavit vineam, et sepem circumdedit ei, et fodit in eâ torcular, et ædificavit turrim, et locavit eam agricolis, et peregrè profectus est.

Those who pretend to be just, and are genteel because the world does not know their secret sins, are rebuked here. Public sinners:

Ist. Tell their sins to the whole world.

2nd. Feel their degradation. 3rd. Do thorough penance when they turn to God.

33. Hear ye another parable: 'There was a certain master of a family who planted a vineyard, and made a hedge round about it, and dug in it a winepress, and built a tower, and let it out to husbandmen; and went into a strange country.

tum est istud, et est mirabile in oculis nostris?

43. "Ideò dico vobis quia auferetur à vobis regnum DEI, et dabitur genti facienti fructus ejus.

44. "Et qui ceciderit super lapidem istum confringetur; super quem verò ceciderit, conteret eum."

45. Et cùm audîssent principes sacerdotum et pharisæi parabolas ejus, cognoverunt

quòd de ipsis diceret.

46. Et quærentes eum tenere, timuerunt turbas, quoniam sicut prophetam eum habebant.

corner? By the Lord this hath been done and it is wonderful in our eyes.

43. Therefore I say to you, the kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.

44. And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder.

45. And when the chief priests and Pharisees had heard his parables, they understood that he spoke of them.

46. And seeking to lay hands on him, they feared the multitudes because they held him as a prophet.

There is a gradation here from parable to parable. Our Lord shows His questioners how the publicans and harlots, the lowest of male and female sinners whom they so much despise, will be placed before them. He shows now that the Scribes, etc., deserve, yea, that Israel itself deserves its rejection. It was petted by heaven, it was favoured with heavenly messengers. It treated them all badly and now is about to finish its work of ingratitude by imbruing its hands in His blood. He, as it were, leaves it to themselves to say what should be done to such ungrateful wretches.

'There was a certain master.-This parable is like the beginning of the fifth chapter of Isaias, and is, by the prophet, said of Our Lord's coming.

The husbandmen.-These were the Jewish teachers. Strange country. God ceased to be as near the Jews as He used to be when they rejected His theocracy and asked for a king. The servants were His prophets and messengers.

3 Beat Jeremias. Killed Isaias and stoned Zachary.

His son.-Our Lord Jesus Christ. God speaks as an earthly father would.

This is the heir.-The Jews did not know this perfectly; but they knew enough and should have known more. They knew right well that He was from God.

Those evil men to an evil end . . . and let the vineyard.-This Our Lord said first. Some of the bystanders repeated it, and a Scribe who knew its drift said, "God forbid."

"The stone.-Corner stone joining two walls together. Psalm Confitemini again quoted.

This is the application of the parable.

This stone. Our Lord's power. Those who oppose His work will end badly. Those He punishes are lost for ever.