A. We should understand him as a representative of the same class that were referred to under the figure of "the tares," in the parable of the wheat and tares, viz., those of the Jews who professed to have been converted to Christianity, but who proved corrupt at heart, and abandoned the cause of the Redeemer.

Q. Were there some of this description in the days of Christ?

A. There were. Although the great mass of the Jews rejected the gospel, yet a portion of them were converted to Christ; but some of these, it seems, proved defective, for St. John informs us that at a certain time, many of his disciples went back, and walked no more with him.”—(John vi. 66.)

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Q. What should we understand by the binding hand and foot of the man who had not on the wedding garment?

A. This represents the return of those pretended converts to their old Jewish superstitions and traditions, by which they were blinded and bound fast in bigotry and error.

Q. Is a man whose mind is deeply warped by superstition and bigotry, truly represented by one whose limbs are bound with chains and shackles ?

Q. What meaning should we draw from the casting of this guest into outer darkness, where there was weeping and gnashing of teeth?

A. We should view this language as referring to the destruction in which these backsliding Christians became involved, in common with the whole Jewish nation.

Q. Should we understand the doom which came upon those who were first invited to the marriage, but refused to attend, and him who was cast out, because he had not on a wedding garment, to be the same?

A. We should. Although in the narration of the

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PARABLE OF THE MARRIAGE FEAST.

parable, the destruction of the former is related before mention is made of the invitation to those in the highways, yet we should not suppose the king sent out his armies to destroy his enemies, on the same evening their refusal was given.

Q. How should we understand this point?

A. In relating the parable, Jesus digressed briefly from a direct narration, to anticipate and state what finally befel those who refused the invitation of the king, and then returned and proceeded with the remainder of the parable.

Q. Did those Jews who from the first, rejected Christ, and those who professed to be converted, but finally fell back to Judaism, both become involved in the same overwhelming destruction?

A. They did. Both were alike destroyed when God sent the Roman armies to overthrow that wicked people.

Q. Are the Jews to remain forever cast away? A. They are not.

Q. What evidence is there that they will all finally be restored?

A. The evidence of St. Paul-"I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits,) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved."-(Rom. xi. 25, 26.)

Q. What does the Apostle say, in the same chapter, in regard to the object of the Creator, in allowing the Jews at one time to believe and the Gentiles to disbelieve, and then reversing their condition?

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A. For as ye [Gentiles] in times past have not believed God, yet have now obtained mercy through their unbelief; even so have those [the Jews] also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all

in unbelief, that he might have mercy upon all.”— (Rom. xi. 30, 31, 32.)

LESSON XIV.

Parable of the Good Samaritan.

"A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, Teaving him half dead. And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him; and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, take care of him: and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? And he said, he that showed mercy on him. Then said Jesus unto him, go, and do thou likewise."-(Luke x. 30-37.)

Q. To whom did Jesus originally address this parable?

A. To a Jewish lawyer.

Q. What was a lawyer at that time?

A. He was a religious teacher, or one who expounded the Levitical law.

Q. What inquiry did the lawyer make of Christ, which gave rise to the parable?

A. "Master, what shall I do to inherit eternal life?"

Q. What do you understand by "eternal life?" A. (See Lesson VI., p. 29.)

Q. What answer did the Redeemer return? A. He inquired of the lawyer, what was written in the law on this subject.

Q. What was the lawyer's reply?

A. "And he answering, said, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself."

Q. Did Jesus commend this answer?

A. He did. "And he said unto him, thou hast answered right: this do, and thou shalt live."

Q. What did Christ say, on another occasion, of the importance of these two commandments to love God and our neighbor?

A. "On these two commandments hang all the law and the prophets."-(Matt. xxii. 40.)

Q. What should we understand by this?

A. That those who sincerely and truly keep these two commandments, will necessarily fulfil all the requirements of God.

Q. What inquiry did the lawyer then make?

A. "But he, willing to justify himself, said unto Jesus, and who is my neighbor?

Q. What should we understand by the lawyer's endeavouring to justify himself in asking this question?

A. The lawyer, supposing that none could be considered his neighbors, but his own countrymen, the Jews, and feeling that he had always loved them, thought he had already fulfilled these commandments to the letter; he, therefore, boastingly made the inquiry, supposing Christ would be compelled to reply in such a manner as to justify him in assuming to have fulfilled all the law.

Q. How did the Saviour answer him?

A. He answered by relating the parable of the Good Samaritan.

Q. What, then, was the general object of this parable?

A. It was to instruct the lawyer who was his neighbor.

Q. How did he commence the parable?

A. "A certain man went down from Jerusalem to Jericho."

Q. In what direction is Jericho from Jerusalem, and how far distant?

A. It is in a north-east direction, and distant about twenty miles.

Q. What happened to the traveller on his way to Jericho ?

A. He "fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead."

Q. What description of road was it from Jerusalem to Jericho?

A. It was a wild, lonely, mountainous pass, with few, if any, inhabitants dwelling along its course. Q. What dangers beset those who travelled this road?

A. They were in danger of falling into the hands of thieves and robbers. The face of the country was such as to afford shelter and protection to these desperadoes.

Q. Is this road still considered a dangerous one? A. It is. Buckingham, a late English traveller, says, "the whole of this road, from Jerusalem to the Jordan, is held to be the most dangerous about Palestine."

Q. Who passed along, while the poor Jew lay bruised and bleeding on the earth?

A. "And by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.”