We have now brought before us an interesting conversation which Jesus had with certain guests at an entertainment in the house of "one of the chief Pharisees." It was a sabbath-day feast, indicating that sociality was not incompatible even with Jewish sabbath-keeping. Into the guest-chamber had come a poor man afflicted with the dropsy, and, to the compassionate eye of our Lord, he afforded an opportunity for a miracle of mercy. But, before performing it, he tests their ideas about sabbath-observance. They were sufficiently merciful to approve of sociality among themselves, but the healing of neighbours was another matter. They could even be merciful to cattle if they were their own; but to be merciful to a brother-man would have shown too much breadth of sympathy. The sick man might wait till Monday, but an ass or an ox might die if not delivered out of its difficulty, which would be so much personal loss. In spite of their narrow-mindedness, our Lord took the poor man and healed him, and then proceeded to give the guests very wholesome advice.
I. LET US LOOK AT THE PARABLE ABOUT THE WEDDING. (Vers. 7-11). To the Lord's eye the feast became the symbol of what is spiritual. The wedding of the parable is the consummation of the union between God and his people. The invitation is what is given in the gospel. Hence the advice is not instructive as to the prudential temper, but as to our spirit in coming before God. Shall it be the spirit which claims as right the highest room, or that which accepts as more than we deserve the lowest room? In other words, shall we come before God in a spirit of self-righteousness or in a spirit of self-abasement? Now, our Lord points out, from the collisions of social life, the absolute certainty of the self-important and self-righteous being abased among men: how much more in the righteous administration of God! The self-righteous under his administration shall be abased, how deeply and terribly we cannot conceive. On the other hand, those who have learned to humble themselves under the mighty hand of God shall be exalted in due season, and have glory in the presence of the celestial guests! Jesus thus attacked the self-righteousness of the Pharisees, not as a social, but as a spiritual question. God would at last cast it away from his presence and society with loathing and contempt On the other hand, self-abasement is the sure sign of grace and the sure earnest of glory. He who takes with gratitude the lowest room in God's house is certain of speedy promotion!
II. OUR HOSPITALITY SHOULD BE DIVINE IN ITS SPIRIT AND CHARACTER. (Vers. 12-14.) Having improved the conduct of the guests, and shown its spiritual bearings, he next turns to the host, and gives him an idea of what hospitality should be. It should not be speculative, but disinterested - something, in fact, which can only be recompensed at the resurrection of the just. In no clearer way could our Lord indicate that hospitality should be exercised in the light of eternity; and the bearing of it upon spiritual interests should constantly be regarded. And here we surely should learn:
1. How important it is to be social. God is social. His Trinity guarantees the sociality of his nature. We are to be God-like in our sociality.
2. It may be most helpful to lonely spirits upon earth. Many a lonely heart may be saved for better things by a timely social attention.
3. There is great blessing in giving attention to people who cannot return it. It is a great field of delight that those with large hearts may have. "It is more blessed to give than to receive." We are following God's plan in the attentions we bestow.
4. At the final arrangement of God's kingdom, all such disinterested hospitality shall be recompensed. How? Surely by opportunity being afforded of doing the like again! The hospitable heart, which keeps eternity in view in all its hospitality, shall have eternity to be still more hospitable in.
III. THE PARABLE OF THE GREAT SUPPER. (VEER. 15-24.) Jesus proceeds from the question of hospitalities to present the gospel in the light of a supper provided by the great Father above, and to which he invites sinners as his guests. And here we have to notice:
1. The greatness of the supper. The preparations were long and elaborate. How many centuries were consumed in preparing the feast which we have in the gospel! It was to be the greatest "feast of reason and flow of soul" the world has seen. And so it is. Nowhere else does man get such food for his mind and heart as in the gospel of Christ.
2. The freedom of the invitations. Many were bidden. No stinginess about the invitations. They are scattered so freely that, alas! they are not by many sufficiently prized.
3. The supplementary summons by the faithful servant. It is not an invitation by ink and pen merely that God sends, but he backs the written revelation by personal persuasion by the mouth of faithful servants. Here is the sphere of the gospel ministry. These true ministers tell what a feast is ready in the gospel, and what their own experience of it has been.
4. The triviality of the excuses. To the invitations sent out by God men make excuses. There is something peculiarly sad and significant in refusals upon insufficient grounds. Our Lord gives us three examples of the excuses men make for refusing salvation and the gospel.
(1) The first man puts a piece of ground before salvation. "Real property" keeps many a man out of the kingdom of heaven.
(2) The second puts cattle before salvation. Many men are so interested in good "stock," and all the mysteries of breeding and work, as to have no time for their eternal interests. A few chattels keep multi-ruder out of God's kingdom.
(3) The third puts social concerns before spiritual. He has married a wife, and so cannot attend to the claims of God. Society, its attractions and allurements, is keeping multitudes out of the kingdom above. These are but specimens of the trivialities which are monopolizing men's attention, and preventing their giving good heed to the things of the gospel.
5. The extension of the invitation to those who are sure to accept it. The poor, maimed, halt, and blind represent the souls who feel their spiritual poverty and defects, and who are sure to appreciate God's gracious invitation. When the self-righteous spurn it, the abased and humiliated greedily receive it.
6. The abundant room, and the difficulty in getting the places filled. There is no possibility of any one coming and being refused admittance. There is room for all who Care to come. Those who will not taste of the supper are those who thought themselves better employed. In compelling men to come in, we must do our best in persuading them to accept the gospel. May we leave nothing undone that the Divine table may be filled. - R.M.E.
He went into the house of one of the chief Pharisees.
I. WE HERE BEHOLD OUR SAVIOUR IN THE SOCIAL CIRCLE. Jesus was not a recluse. He had a kind and social heart. He came to instruct, benefit, and redeem men, and He took pleasure in mingling with them. With all His holiness, majesty, and glory, He was a meek and social being, worthy of all admiration and imitation.
II. WE HERE HAVE A REMARKABLE TESTIMONY TO CHRIST'S GOODNESS. There is reason to suspect that His invitation to this Pharisee's house was for no friendly purpose. The Pharisees, as a class, hated Jesus, and were intent upon bringing Him into condemnation; and this man had distinguished friends with him on this occasion, who were no exception. This is proven from what occurred when they all got together in the house. Immediately in front of Christ, and in a manner thrust upon His notice, was "a certain man that had the dropsy." How he got there is to be inferred. Evidently he was placed there to tempt our Lord to commit Himself. Yes, even their hard and bitter hearts were so assured of the Saviour's goodness, that they felt warranted in building on it their plot to ruin Him. Sabbath day as it was, their convictions were deep and positive that He would not pass by the opportunity for exercising his marvellous power to cure the invalid they had stationed before Him. And that one incidental fact speaks volumes. It tells of the constant stream of healing power dispensed by the Saviour wheresoever He went. As the very cloud that would cover the sun with darkness bears the bow which the more beautifully reflects his glory, so the very wrath and malignity of these designing hypocrites did the more magnificently attest the gracious goodness of our Lord. Nor did they miscalculate. Knowing full well the nature and intent of the arrangement, and comprehending all the ill use the treacherous watchers around Him meant to make of it, He did not flinch from His wont, nor suffer His merciful power to be diverted or constrained.
III. BUT HOW BASE THE COWARDICE BROUGHT BEFORE US IN THE CONDUCT OF THESE MEN! To wish to unseat and injure one of whose goodness they were so thoroughly convinced, was in itself a self-contradictory wickedness almost beyond comprehension. Shame on a zeal that attaches sanctity to such hypocrisy, or honour to such cowardice!
IV. WE HERE BEHOLD THE TRUE SPIRIT OF THE LAW. The Sabbath was not ordained for itself and its own sake; nor as a mere arbitrary act of Divine sovereignty; but for the good of the living beings concerned in its observance.
V. WE LIKEWISE BEHOLD FROM THIS NARRATIVE, THAT AN UNCHARITABLE PUNCTILIOUSNESS ABOUT RELIGIOUS THINGS, IS APT TO HAVE, AS ITS ACCOMPANIMENT, IF NOT ITS ROOT, SOME HIDDEN SELFISHNESS AND SELF-CONSEQUENCE. It was not that they so loved God's appointments, or that they were so devoutly concerned to obey them; but anxiety for a bludgeon to break the head of Him whose pure teachings were undermining their falsehood and tyranny. It was not God, but greed; not righteousness, but honour, place, and dominion; not concern for Moses and the prophets, but for themselves and their own consequence. On the occasion before us, there was a marked concern about honours and place. This was the inspiration of their assumed sanctity, and all their superior orthodoxy was only a sham for pride and lust of power. And only too apt is this to be the case in every intolerant and uncharitable ado about the mere "mint, anise, and cummin" of the faith.
VI. BUT THE END OF THE WHOLE MATTER IS ALSO HERE SHOWN US. Such a spirit has no favour with God, and has nothing good to expect.
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They watched Him
If we watch Christ also, we see how exalted piety instructs the worldly-minded.
1. He condescends to accept in friendly spirit the invitation that appeared to be friendly.
2. He explains and defends the right use of the Sabbath.
3. He rebukes pride by inculcating humility.
4. He unfolds to those around Him the nature of true humility.
5. From humility as His subject, in the presence of the proud, He proceeds to speak of hospitality in the presence of the selfish.
6. Our Lord distinguishes between the hospitality of ostentation, and the hospitality of true benevolence.
7. He deduces His instruction from passing events or from surrounding objects.
8. Seated at the supper, He utters to His host and the guests the parable of the Great Supper.
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Is it lawful to do anything but heal on the Sabbath day? Certainly not; that is the purpose of the day; it is a day of healing. If, therefore, in the very complex arrangements of our modern life, we are trying to interfere with anything that is customary on the Sabbath day, we should ask whether we are interfering with that which has a healing effect, or whether we are interfering with that which has an injurious effect; because there are many things that in their outward form are "works" that nevertheless in their general effects are healing.
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We have been thinking and speaking of a miracle done on the Sabbath. It is evident that our Saviour had a preference for the Sabbath as a time for working miracles. How, then, is it with respect to ourselves — we who, many of us, would be glad to have a miracle wrought on our behalf, and yet have no right whatever to expect one? It is just thus — we are waiting for the Sabbath. In other words, it was intended, no doubt, to be taught us by our Saviour's practice, that there is a special time of rest coming, when all the various troubles that hamper and injure us will be utterly removed — our burdens unbound; our fevers cooled for ever; our weakness changed to strength; all our heaviness lightened; our blind eyes made clear; our deaf ears unstopped; our feet filled with vigorous leaping blood; and all that is within us lighted up with joy, even as the house was lighted up, and music and dancing sounded in it, when the prodigal came home. There is a Sabbath coming; and as Christ wrought His cures upon the Sabbath, when He was upon earth, we are taught to look on to a day of cure that is coming — that Sabbath, namely, of rest, into which we hope to enter hereafter. It may be needful for our perfection, and the perfection of our friends, that we should still be burdened; but we are quite sure that, after the round of the six days, there will come the seventh; we are quite sure, when the time of trial has ended, the boon of health will be granted.
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The dropsy
Dropsy is a disease which in general attacks only those of an advanced age. In a similar manner, from indifference to God and celestial things, and attachment to earthly goods, arises avarice — a vice to which many fall victims, especially in advanced years.
I. SIMILARITY BETWEEN DROPSY AND AVARICE.
1. In the thirst occasioned by both.
2. In the sufferings occasioned by both.
(1)Want of rest and joy.(2)Pains throughout the whole body.3. In the dangerous character of the respective diseases.
(1)Avarice is difficult of cure.(2)Should the avaricious man be converted, there is the utmost danger of his relapsing into his former sins.(3)Avarice frequently causes premature death.(4)Avarice causes everlasting death.II. DEATH THE DELIVERER FROM BOTH DISEASES.
1. Death and the grave warn us to despise earthly goods.
2. The judgment warns the avaricious to tremble on account of their possessions. For they provoke God —
(1)By their injustice and hard-heartedness, which are often the cause of sins crying to heaven.(2)By the false confidence which they place in their goods.3. Eternity teaches us to covet unfailing goods.
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Here, then, stands the man that had the dropsy. Does he object to a miracle on the Sabbath day? It is surprising how our own necessities give an internal light to our principles. Many a thing that has been wholly dark to a man, so that he has said, "I cannot understand it," becomes translucent to him as soon as God has lighted up a grief within him. Put a grief inside a thought, and it is astonishing how much clearer the thought is. This man had clear views of the Sabbath — very clear views. The dropsy had given him those views.()
People
Jesus, DisciplesPlaces
Road to JerusalemTopics
Belonged, Bread, Carefully, Chief, Chiefs, Closely, Dine, Eat, Leaders, Meal, Party, Pass, Pharisee, Pharisees, Prominent, Ruler, Rulers, Sabbath, Taking, Watched, WatchingOutline
1. Jesus heals the dropsy on the Sabbath;
7. teaches humility;
12. to feast the poor;
15. under the parable of the great supper,
23. shows how worldly minded men shall be shut out of heaven.
25. Those who will be his disciples, to bear their cross must make their accounts beforehand,
31. lest with shame they revolt from him afterward;
34. and become altogether unprofitable, like salt that has lost its flavor.
Dictionary of Bible Themes
Luke 14:1 2545 Christ, opposition to
4410 banquets
5339 home
5699 guests
8447 hospitality, examples
Luke 14:1-6
5381 law, letter and spirit
7430 Sabbath, in NT
7552 Pharisees, attitudes to Christ
Luke 14:1-14
4438 eating
Library
October 26. "Go Out into the Highways and Compel them to Come In" (Luke xiv. 23).
"Go out into the highways and compel them to come in" (Luke xiv. 23). In the great parable in the fourteenth chapter of Luke, giving an account of the great supper an ancient lord prepared for his friends and neighbors, and to which, when they asked to be excused, he invited the halt and the lame from the city slums and the lepers from outside the gate, there is a significant picture and object lesson of the program of Christianity in this age. In the first place, it is obvious to every thoughtful …
Rev. A. B. Simpson—Days of Heaven Upon Earth Excuses not Reasons
'They all with one consent began to make excuse. --LUKE xiv. 18. Jesus Christ was at a feast in a Pharisee's house. It was a strange place for Him--and His words at the table were also strange. For He first rebuked the guests, and then the host; telling the former to take the lower rooms, and bidding the latter widen his hospitality to those that could not recompense him. It was a sharp saying; and one of the other guests turned the edge of it by laying hold of our Lord's final words: 'Thou shalt …
Alexander Maclaren—Expositions Of Holy Scripture
The Rash Builder
Which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?'--LUKE xiv. 28. Christ sought for no recruits under false pretences, but rather discouraged than stimulated light-hearted adhesion. His constant effort was to sift the crowds that gathered round Him. So here great multitudes are following Him, and how does He welcome them? Does He lay Himself out to attract them? Luke tells us that He turned and faced the following …
Alexander Maclaren—Expositions Of Holy Scripture
The Lessons of a Feast
'And it came to pass, as He went into the house of one of the chief Pharisees to eat bread on the Sabbath day, that they watched Him. 2. And, behold, there was a certain man before Him which had the dropsy. 3. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day? 4. And they held their peace. And He took him, and healed him, and let him go; 5. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway …
Alexander Maclaren—Expositions Of Holy Scripture
Why the Divine Invitation is Refused.
(Twentieth Sunday after Trinity, 1831.) TEXT: LUKE xiv. 18-20. "And they all with one consent began to make excuse; . . . I pray thee have me excused." WE need no more than these few words to recall to us the whole parable from which they are taken. From the different accounts of this parable in the gospels we must conclude that the Saviour often repeated it. Its substance is that an invitation was issued to a great supper, and the guests at first promised to appear; but when the appointed hour was …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher
On the Words of the Gospel, Luke xiv. 16, "A Certain Man Made a Great Supper," Etc.
Delivered in the basilica Restituta. [3472] 1. Holy lessons have been set forth before us, to which we should both give ear, and upon which by the Lord's help I would deliver some observations. In the Apostolic lesson thanks are rendered unto the Lord for the faith of the Gentiles, of course, because it was His work. In the Psalm we have said, "O God of hosts, turn us, and show us Thy Face, and we shall be saved." [3473] In the Gospel we have been called to a supper; yea, rather others have been …
Saint Augustine—sermons on selected lessons of the new testament
The Sin of Omission.
Matthew xix. 20.--"The young man saith unto him, All these things have I kept from my youth up: what lack I yet?" The narrative from which the text is taken is familiar to all readers of the Bible. A wealthy young man, of unblemished morals and amiable disposition, came to our Lord, to inquire His opinion respecting his own good estate. He asked what good thing he should do, in order to inherit eternal life. The fact that he applied to Christ at all, shows that he was not entirely at rest in his …
William G.T. Shedd—Sermons to the Natural Man
Compel them to Come In
Hear then, O ye that are strangers to the truth as it is in Jesus--hear then the message that I have to bring you. Ye have fallen, fallen in your father Adam; ye have fallen also in yourselves, by your daily sin and your constant iniquity; you have provoked the anger of the Most High; and as assuredly as you have sinned, so certainly must God punish you if you persevere in your iniquity, for the Lord is a God of justice, and will by no means spare the guilty. But have you not heard, hath it not long …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859
The Holy Communion.
2nd Sunday after Trinity. S. Luke xiv. 16. "A certain man made a great supper." INTRODUCTION.--When the fulness of time was come, God the Eternal Father said: "In burnt-offerings and sacrifices for sin, I have no pleasure." Then said the Son, "Lo, I come." He came that He might take away the valueless sacrifice, and establish the one full and perfect propitiation for the sins of the world. And indeed it was time. All creation was groaning and travailing in pain, and waiting for redemption, then …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent
Of the Oblation of Christ Upon the Cross, and of Resignation of Self
The Voice of the Beloved As I of my own will offered myself unto God the Father on the Cross for thy sins with outstretched hands and naked body, so that nothing remained in Me that did not become altogether a sacrifice for the Divine propitiation; so also oughtest thou every day to offer thyself willingly unto Me for a pure and holy oblation with all thy strength and affections, even to the utmost powers of thine heart. What more do I require of thee than thou study to resign thyself altogether …
Thomas A Kempis—Imitation of Christ
Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being …
J. W. McGarvey—The Four-Fold Gospel
Cost of Discipleship must be Counted.
(Probably Peræa.) ^C Luke XIV. 25-35. ^c 25 Now there went with him great multitudes [he had hitherto spent but little time in Peræa, and the people were availing themselves of this opportunity to see and hear him]: and he turned, and said unto them, 26 If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. ["Hateth," as used here, is an example of phenomenal speech, …
J. W. McGarvey—The Four-Fold Gospel
Increasing Progression of Enthusiasm and of Exaltation.
It is clear that such a religious society, founded solely on the expectation of the kingdom of God, must be in itself very incomplete. The first Christian generation lived almost entirely upon expectations and dreams. On the eve of seeing the world come to an end, they regarded as useless everything which only served to prolong it. Possession of property was interdicted.[1] Everything which attaches man to earth, everything which draws him aside from heaven, was to be avoided. Although several of …
Ernest Renan—The Life of Jesus
The Excuses.
"Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 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 excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore …
William Arnot—The Parables of Our Lord
The Presbyter
Salt is good; but if the salt have lost its savour, wherewith shall it be seasoned?--Luke xiv. 34. The next morning, however, threw a lurid light on the visit of Rufinus to Antioch. He had glutted to the full his private enmity. Lucian, Count of the East, Governor of Antioch, had been arrested by his order in his own palace, and, after the merest mockery of a trial, beaten to death, on the neck, with the frightful whips laden with knobs of lead known to the ancients by the name of plumbatæ. …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom
The Writings of St. Augustin.
The numerous writings of Augustin, the composition of which extended through four and forty years, are a mine of Christian knowledge, and experience. They abound in lofty ideas, noble sentiments, devout effusions, clear statements of truth, strong arguments against error, and passages of fervid eloquence and undying beauty, but also in innumerable repetitions, fanciful opinions, and playful conjectures of his uncommonly fertile brain. [24] His style is full of life and vigour and ingenious plays …
St. Augustine—The Confessions and Letters of St
Epistle xxxiii. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius Augustus. The provident piety of my lords, lest perchance any scandal might be engendered in the unity of Holy Church by the dissension of priests, has once and again deigned to admonish me to receive kindly the representatives of my brother and fellow-priest Cyriacus, and to give them liberty to return soon. And although, most pious lord, all your injunctions are suitable and provident, yet I find that by such an admonition I am reproved as being in your …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
The Gospel Feast. Luke 14:16Ff.
The gospel feast. Luke 14:16ff. [How rich are thy provisions, Lord! Thy table furnished from above! The fruits of life o'erspread the board, The cup o'erflows with heav'nly love. Thine ancient family, the Jews, Were first invited to the feast: We humbly take what they refuse, And Gentiles thy salvation taste. We are the poor, the blind, the lame, And help was far, and death was nigh; But at the gospel-call we caine, And every want received supply. From the highway that leads to hell, From paths …
Isaac Watts—The Psalms and Hymns of Isaac Watts
Divine Love Making a Feast and Calling in the Guests. Luke 14:17,22,23
Divine love making a feast and calling in the guests. Luke 14:17,22,23 How sweet and aweful is the place With Christ within the doors, While everlasting love displays The choicest of her stores! Here every bowel of our God With soft compassion rolls; Here peace and pardon bought with blood Is food for dying souls. [While all our hearts and all our songs Join to admire the feast, Each of us cry with thankful tongues, "Lord, why was I a guest? "Why was I made to hear thy voice, And enter while …
Isaac Watts—The Psalms and Hymns of Isaac Watts
Predestination and Calling
Eternal Father, who shall look Into thy secret will? None but the Lamb shall take the book, And open every seal. None but he shall ever unroll that sacred record and read it to the assembled world. How then am I to know whether I am predestinated by God unto eternal life or not? It is a question in which my eternal interests are involved; am I among that unhappy number who shall be left to live in sin and reap the due reward of their iniquity; or do I belong to that goodly company, who albeit that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859
How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness
Of Gratitude for the Grace of God
Why seekest thou rest when thou art born to labour? Prepare thyself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it? For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. For all worldly delights are either empty or unclean, whilst spiritual delights alone are pleasant and honourable, the offspring of …
Thomas A Kempis—Imitation of Christ
Farewell Discourse to Disciples.
(Jerusalem. Evening Before the Crucifixion.) ^D John XIV.-XVI. ^d 1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to …
J. W. McGarvey—The Four-Fold Gospel
In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision D. Parable of the Marriage of the King's Son. ^A Matt. XXII. 1-14. ^a 1 And Jesus answered and spake again in parables unto them, saying, 2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, 3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. 4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made …
J. W. McGarvey—The Four-Fold Gospel
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