7th.—His profound ignorance: he knew not what these things meant—a plain proof he had never been taught of God. The pharisees in our Lord’s day used sometimes to call the disciples aside to ask the meaning of our Lord’s words; and as they were present when the parables were delivered, this was aimed at them all the way through, under the figure of the elder son, and his boasting, pride, enmity and ignorance. To poor prodigals only it is given to know the mysteries of the kingdom, but to such vaunters as these, it is not given. 8th.—His hatred: he hated all that was blessed, the truths of the gospel, the glory of grace in its sovereignty, freeness and power. This earthly being could not bear to see a servant reigning—a fool filled with meat—the odious married, and become heir to the blessings of the covenant; he hated his brother, nor would he own him in any sense but with contempt. Says, thy son, not my brother—and he that hateth his brother is a murderer; and we know that no such murderer hath eternal life. These are the reasons why I am of opinion that the elder brother described by our Lord refers to all self-righteous persons. The objections in general to this opinion are, because God calls him his son: so did Abraham call Dives, even in hell—son, thou in thy life time receivedst thy good things, and this son calls the Messiah Father—send a drop of water. All mankind are called sons by creation—have we not all one father? Hath not one God created us? The angels by creation are called sons—professors who turned apostates before the flood are called sons—and the whole body of Israel God denominated his sons—so that in a national way and in the same profession of the Jewish religion, the most precise and the most profane were brethren; but because some of the very worst amongst them were called by grace to the knowledge and profession of Christ, these angry brethren hated them and often disowned them. Another objection has been raised from the language of the father—son, thou art ever with me; so, in general, are all SUCH sons—always religious—always in a bustle about religion, though strangers to the power of it. The pharisees were always either in the temple, or private houses, or public streets, at their devotions. As it regards the external of ceremonies, here they were always encompassing God’s altar, visiting God’s house, or reading God’s word and the traditions of the elders. They were always with God, but God was not with them, for he despised their offerings and services. Read Isaiah i. 11 to 15, and Matthew xxiii. will fully explain this. Another objection: “All that I have is thine.”—This must be limited to bare external things; for he was quite destitute of the favors granted to his brother; but all ordinances, institutions and temporal blessings in the land of Canaan they had; and even Christ and the gospel were sent them, but they never rested till