6 And they could not answer him again to these things. 7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, 8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9 And he that bade thee and him come and say to thee, Give this man place; and thou begin c Pr.25.6,7. 4. They held their peace. They were silent. They could not say it was not lawful, for the law did not forbid it. If it had, they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed. And as they made no ob tency afterwards. They were, therefore, effectually silenced and confounded by the Saviour. ¶ He took him. Took hold the subject of religion, and reprove their vices. If, therefore, the example of Jesus should be plead to authorize accepting an invitation to dine on the sabbath, it should be plead JUST AS IT WAS. If we can go just as he did, it is right. If when away from home; if we go to do good; if we make it an occasion to dis-jections then, they could not with consiscourse on the subject of religion, and to persuade men to repent, then it is not improper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner parties, and scenes of riot, and gluttony on the sabbath. T They watched him. They malignantly fixed their eyes on him, to see if he did nothing on which they could lay hold to accuse him. 2. A certain man before him. In what way he came there, we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in verse 1, that they watched him. The dropsy. A disease produced by the accumulation of water in various parts of the body: very distressing and commonly incurable. 3. Jesus answering. To answer, in the scriptures, does not always imply, as among us, that any thing had been said before. It means often merely to begin, or to take up a subject, or, as here, to remark on the case that was present. T Is it lawful, &c. He knew that they were watching him. If he healed the man at once, they would accuse him. He, therefore, proposed the question to them, and when it was asked they could not say it was not lawful. of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, he showed that the power of healing went forth from himself. 5, 6. See Mat. xii. 11. ¶ Which of you, &c. In this way Jesus refuted the notion of the Pharisees. If it was lawful to save an ox on the sabbath, it was also to save the life of a man. To this the Jews had nothing to answer. 7. A parable. This word parable, here, means rather a precept, an injunction; or he gave a rule or precept about the proper manner of attending a feast; or about the humility which ought to be manifested on such occasions. T That were bidden. That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day ¶ When he marked. When he observed, or saw. ¶ Chief rooms. The word rooms here does not at all express the meaning of the original. It does not mean apartments, but the higher places at the table, those which were nearest the head of the table, and to him who had invited them. See note, Mat. xxiii. 6. That this was the common character of the Pharisees, appears from Mat. xxiii. 6. room, with shame to take the lowest | bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy b rich neighbours ; lest they also bid thee again, and a recompense be made thee. 10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee. 11 For "whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. 12 Then said he also to him that a 1 Sa.15.17. Job 22.29. Ps.18.27. Pr.15.33. 29.23. Mat.23.12. c.18 14. Ja.4.6. 1 Pe.5.5. 8,9. Art bidden. Art invited. T To a wedding. A wedding was commonly attended with a feast, or banquet. T The highest room. The seat at the table nearest the head. ¶ A more honorable man. A man of higher rank in life. A more aged man; or a man in office. It is to be remarked, that our Saviour did not consider the courtesies of life to be beneath his notice. His chief design here was, no doubt, to reprove the pride and ambition of the Pharisees. But in doing it, he teaches us that religion does not violate the courtesies of refined life. It does not teach us to be rude, forward, pert, assuming, and despising all the proprieties of refined intercourse. It teaches humility, and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life. They have utterly mistaken its nature, who suppose that because they are professed Christians, they must be rude, and uncivil, and violate all the distinctions in society. The example and precepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat men according to their rank and character. Mat. xxii. 21. Rom. xiii. 7. 1 Pet. ii. 17. 10. The lowest room. The lowest seat at the table: showing that you are not either desirous of distinctions, or greedy of that honor which may properly belong to you. ¶ Shalt have worship. The word worship here means honor. They who are sitting with you shall treat you with respect. They will learn your rank, by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward, and they will do you honor be 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14 And thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just. cause you have shown a humble spirit. 11. Whosoever exalteth, &c. This is universal among men, and with God. Man will perpetually endeavor to bring down those who endeavor to exalt themselves; and it is a part of God's regular plan to abase the proud, to bring down the lofty thought, and to raise up those that be bowed down, and show his favors to those who are poor and needy. 12. Call not thy friends, &c. This is not to be understood as commanding us not to entertain at all our relatives and friends. But we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant also to commend charity shown to the poor. The passage means, therefore, call not only your friends, &c., but call also the poor, &c. Compare Ex. xvi. 8. 1 Sam. xv. 22. Jer. vii. 22, 23. Mat. ix. 13. ¶ Thy kinsmen. Thy relations. ¶ A recompense. Lest they feel themselves bound to treat you with the same kindness, and in so doing neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid. 13. The poor. Those who are destitute of comfortable food. T The maimed. Those who are deprived of any member of their body, as an arm or a leg, or who have not the use of them so that they can labor for their own support. 14. Shalt be blessed. Blessed in the act of doing good, which furnishes more 15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed " is he that shall eat bread in the kingdom of God. с 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excus 16 Then said he unto him, Aed. certain man made a great supper, 19 And another said, I have and bade many: bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 17 And sent his servant at suppertime to say to them that were bidden, Come, for all things are now ready. a Re.19.9. b Mat.22.2, &c. c Is.25.6,7. d Pr.9.2,5. Ca.5.1. Is.55.1,2. happiness than riches can give, and blessed, or rewarded by God in the day of judgment. They cannot recompense thee. They cannot invite you again, and thus pay you and by inviting them you show that you have a disposition to do good. The resurrection of the just. When the just or holy shall be raised from the dead. Then God shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ. Mať. x. 42; xxv. 34-36. 15. Blessed is he that shall eat bread, &c. The kingdom of God here means the kingdom which the Messiah was to set up. The Jews supposed that he would be a temporal prince, and that his reign would be one of great plenty and splendor. They supposed that the Jews then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed the ancient just men would then be raised up to enjoy the blessings of the reign of the Messiah. And our Saviour having mentioned the resurrection of the just, this man understood it in the common way of the Jews, and spoke of the peculiar happiness which they expected at that time. The Jews only, he expected, would partake of those blessings. Those notions our Saviour corrects in the parable which follows. 16. A great supper. Or great feast. It is said to be great, on account of the number who were invited. ¶ Bade many. Invited many beforehand. There is little difficulty in understanding this parable. The man who made the supper is without doubt designed to represent God; the supper, the provisions which he has made 20 And another said, I have e c.8.14. f ver.26. 1 Co.7.33. for the salvation of men; and the invitation, the offers which he made to men, particularly to the Jews, of salvation. See a similar parable explained in Mat. xxii. 1-14. 17. Sent his servant. An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invited just the time when the feast was prepared. 18. I have bought a piece of ground. Perhaps he had purchased it on condition that he found it as good as it had been represented to him. I must needs go. I have necessity, or I am obliged to go and see it. Possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a necessity to neglect the affairs of religion. The affairs of the world they pretend are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the scriptures, or attend the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek first the kingdom of God and his righteousness, nor can he approve any excuse that men may make for not doing it. 19. I go to prove them. To try them, to see if he had made a good bargain. It is worthy of remark that this excuse was very trifling. He could as easily have tried them at any other time as then; and his whole conduct shows that he was more disposed to gratify himself than to accept the invitation of his friend. He was selfish: just as all sinners are, who, to gratify their own worldliness and sins, refuse to accept the offers of the gospel. married a wife, and therefore I cannot come. 21 So that servant came, and shewed his lord these things. Then the master of the house, being angry, " said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and b d the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. e 23 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. a Ps.2.12. b Re.22.17. c1Sa.2.8. Ps. 113. d Ps.38.7. Is.33.23. 35.6. e Ps.103.6. 130.7 7,8. 20. I have married a wife, &c. Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes off the affections from God, and prevents our accepting the blessings which he would bestow on us. This was the most trifling excuse of all. And we cannot but be amazed that such excuses are suffered to interfere with our salvation, and that men can be satisfied for such reasons to exclude themselves from the kingdom of God. 21. Showed his lord. Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint him with their conduct. ¶ Being angry. Being angry at the men who had slighted his invitation, who had so insulted him, by neglecting his feast, and preferring for such reasons their own gratification to his friendship and hospitality. So it is no wonder that God is angry with the wicked every day, so foolish as well as wicked is the conduct of the sinner, so trifling is his excuse for not repenting and turning to God, that it is no wonder if God cannot look upon their conduct but with abhorrence. ¶ Go out quickly. The feast is ready. There is no time to lose. Those who partake of it must do it soon. So the gospel is ready: time flies: and they who partake of the gospel must do it soon, and they who preach it must give diligence to proclaim it to their fellow men T The streets and lanes of the city. The places where the poor, &c., would be found. Those first invited were the rich, who dwelt at ease in their own houses. By these was intended the Jews; by those who were in the streets the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes f Ps.110.3. of the city. on v. 13. The maimed, &c. See 22. Yet there is room. He went out and invited all he found in the lanes, and yet the table was not full. This he also reported to his master. 23. Go out into the highways. Since enough had not been found in the lanes and streets, he commands him to go into the roads, the public highways out of the city, as well as to the streets in it, and invite them also. Hedges. A hedge is the inclosure around a field or vineyard. It was commonly made of thorns which were planted thick, and which kept the cattle out of the vineyard. Those in the hedges were poor laborers employed in planting them or trimming them: men of the lowest class, and of great poverty. By his directing them to go first into the streets of the city, and then into the highways, we are not to understand our Saviour as referring to different classes of men, but only as denoting the earnestness with which God offers salvation to men, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of ornaments or keeping, and they should not be pressed or forced, to obtain any obscure or fanciful signification. The great point in this parable was that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable. ¶ Compel them. That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the earnestness of the man: his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or ignorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to urge them to come, to press on them the salvation of the gospel, and to use ALL the means in their power to bring into heaven poor and needy sinners 24. For I say unto you. These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him. T None of those men. This cannot be understood as meaning tuno Jews would be saved, but that none of those who had treated him in that manner, none who had so decidedly rejected the offer of the gospel should be saved. We may here see how dangerous it is once to reject the gospel: how dangerous to grieve away the Holy Spirit. How often God forsakes forever the sinner who has been once awakened and invited, and who grieves his spirit and rejects him. The invitation is full and free; but when it is rejected, and men turn wilfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel at once, to accept the gracious invitation, and enter without delay into the path that conducts to the heavens above. 25, 26, 27. See Mat. x. 37, 38. 26. And hate not. The word hate, here, means simply to love less. See the meaning of the verse in Mat. x. 37. It may be thus expressed he that comes after me, and does not love his father less than he loves me, &c. cannot be my disciple. We are not at liberty literally to hate our parents. This would be ex he have sufficient to finish it? 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. d Mat.16.24. Mar.8.34. c.9.23. 2 Ti.3.12. e Pr.24.27. ƒ He.6.11. g Pr.20.18. pressly contrary to the fifth commandment. See also Eph. vi. 1—3. Coll. iii. 20. But we are to love them less than we love Christ; we are to obey Christ rather than them; we are to be willing to forsake them if he calls us to go and preach his gospel, and we are to submit, without a murmur, to him when he takes them from us. This is not an uncommon meaning of the word hate in the sacred scriptures. Compare Mal. i. 23. Gen. xxix. 30, 31. Deut. xxi. 15-17. 28. Intending to build a tower. See Mat. xxi. 33. A tower was a place of defence or observation, erected on high places, or in vineyards to defend from enemies. It was made high, so as to be able to see an enemy when he approached, and strong, so that it could not be easily taken. Counteth the cost. Makes a calculation how much it will cost to build it. 29. Haply. Perhaps. T To mock him. To ridicule him. To laugh at him. 31. With ten thousand to meet, &c. Whether he will be able with the forces which he has to meet his enemy. Christ here perhaps intends to denote that the enemies which we have to encounter in following him are many and strong, and that our strength is comparatively feeble. ¶ To meet him. To contend with him. To gain a victory over him. 32. Or else. If he is not able. If he is satisfied that he would be defeated. ¶ An ambassage. Persons to treat with an enemy, and propose terms of peace. These expressions are not to be improperly |