A. He supposes it refers to the Jews, at two important eras in their history; viz., their Babylonish captivity, and their final overthrow by the Romans. Q. How does he explain the different portions of the parable?

A. He says the Jews, before their captivity in Babylon, were exceedingly wicked, as may be seen in the prophets. This sinfulness is represented by a man having an unclean spirit, or a wicked disposition.

Q. How does he then proceed?

A. During their captivity, many began to reform, and, under a superintending Providence, returned to their native land. This amended condition is represented in the parable by the unclean spirit going out of the man, and by the house being "empty, swept, and garnished."

Q. How does he apply the return of the unclean spirit, accompanied by the seven additional spirits?

A. After the return from the Babylonish captivity the Jews became not only as wicked as formerly, but, in the process of time, in the days of Christ, had become vastly more corrupt and sinful than ever -insomuch that they even put their own promised Messiah to death. This relapse into greater wickedness, is represented by the return of the original unclean spirit, accompanied by seven spirits still more unclean and wicked.

Q. What is meant by the last state of the man being worse than the first?

A. That the condition of the Jews, after having become thus awfully wicked, would be much more miserable than during their captivity in Babylon.

Q. Did the event prove the justness of this declaration?

A. It did. The horrors of the captivity could not compare with those which preyed upon the Jews at their final overthrow and dispersion.

Q. Do other commentators make a different application of the parable, as to time?

A. They do. Kenrick supposes it refers to the wickedness of the Jews when John the Baptist began to preach-to the partial reformation of that nation, under the personal ministry of the Messiahand to the still greater wickedness into which they relapsed after the death of Christ, which finally led to their temporal ruin.

Q. What construction does Wynne put upon this parable?

A. "The Jews, instead of growing better, will grow seven times worse than before, as a natural and judicial consequence of their rejecting the Messiah and his offers of grace. We find, by Josephus, that this was remarkably the case."

Q. Is it evident that the Saviour himself intended this parable as applicable to the Jews?

A. It is, from the declaration at the conclusion"Even so shall it be also, unto this wicked generation."

Q. May the parable be applied, with propriety, to wicked individuals in their attempts to reform?

A. It may be considered applicable to many cases. Q. When men addicted to wicked habits, make an effort to reform, are they always successful?

A. They are not. It is not uncommon to see them, after a brief continuance in well-doing, relapse again into their course of evil.

What is their condition then?

A. When the sinful return, under these circumstances, to their evil ways, they generally plunge far deeper, if possible, into wickedness than ever before. Q. What are the words of Peter which illustrate these views?

A. "For if, after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled

therein and overcome, the latter end is worse with them than the beginning."-(2 Pet. ii. 20.)

LESSON XI.

Parable of the Wheat and the Tares.

"Another parable put he forth unto them, saying, the kingdom of heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then, hath it_tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of the harvest, I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn."-Matt. xiii. 24-30.

Q. From what did Jesus draw this parable?

A. From the agricultural pursuits of the Jews. Q. What description of grain was the wheat mentioned in the parable?

A. It was probably the same kind of grain that now bears that name among us.

Q. Are not some of the Scripture names for grain liable to be misunderstood?

A. They are. The word corn, is of this description. We confine the meaning of this word entirely to maize, or Indian corn. But in the Bible, corn is used as a general term, signifying various kinds of grain. Maize, or Indian corn, is supposed to have been entirely unknown to the ancients.

Q. What description of plant were tares?

A. They were a useless, if not a hurtful species of grain. They are described as having an appearance quite similar to wheat or barley. The kernel is

smaller than that of the wheat, and having but a slight covering of chaff, it is easily shaken out and scattered abroad. It is still found in Eastern countries.

Q. Is this plant separated from the wheat as soon as it appears in the field?

A. It is not. It could not be pulled up without great injury to the wheat; but is allowed to grow until the harvest.

Q. How is it then separated?

A. After reaping, the tares are separated from the wheat, by hand; the former is bound in bundles and burned, while the latter is gathered into barns and preserved for use.

Q. What is the best explanation of the parable under consideration?

A. It is that given by the Saviour himself.

Q. To whom did he give this explanation?

A. To his disciples, who came to him in private, and desired to understand the meaning of the parable.

Q. Can you repeat the language of this explanation?

A. "He answered and said unto them, he that soweth the good seed, is the Son of man. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels."

Q. What farther does he say, in his explanation? A. "As, therefore, the tares are gathered and burned in the fire; so it shall be in the end of this world. The Son of man shall send forth his angels,

and they shall gather out of his kingdom all things that offend, and them which do iniquity. And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their father. Who hath ears to hear, let him hear."(Matt. xiii. 37-43.)

Q. Why is it necessary that this explanation should be explained?

A. Because of the erroneous doctrines which this language of the Redeemer has been brought to support.

Q. What course will it be the most proper to pursue in our farther investigations of this parable?

A. As the Saviour has given us his explanation of the parable, it will be necessary to confine ourselves exclusively to this explanation.

Q. Who sowed the good seed?

A. "He that soweth the good seed is the Son of man."

Q. Who was the Son of man?

A. It was Jesus Christ. He frequently gives himself this title.

Q. What was the field in which he sowed this good seed?

A. "The field is the world."

Q. What is the original Greek word which is translated world, in this place?

A. It is kosmos.

Q. What is the meaning of this word?

A. It signifies literally, the earth.

Q. What was "the good seed?"

A. "The good seed are the children of the kingdom."

Q. How should we understand this sentence?

A. By "the good seed" we may understand the doctrines which Jesus proclaimed to mankind; and we may moreover understand the phrase as compre