Commentary Critical and Explanatory
on the Whole Bible
HEALING OF A
TEACHINGS AT A
2. man before him--not one of the company, since this was apparently
before the guests sat down, and probably the man came in hope of a
cure, though not expressly soliciting it [DE
3-6. (See on
Mt 12:11, 12).
7-11. a parable--showing that His design was not so much to inculcate
mere politeness or good manners, as underneath this to teach
chief rooms--principal seats, in the middle part of the couch on which
they reclined at meals, esteemed the most honorable.
8. wedding--and seating thyself at the wedding feast. Our Lord
avoids the appearance of personality by this delicate allusion to a
different kind of entertainment than this of his host [BENGEL].
9. the lowest--not a lower merely [BENGEL].
with shame--"To be lowest is only ignominious to him who affects the
10. Friend--said to the modest guest only, not the proud one
worship--honor. The whole of this is but a reproduction of
Pr 25:6, 7.
But it was reserved for the matchless Teacher to utter
articulately, and apply to the regulation of the minutest
features of social life, such great laws of the Kingdom of
God, as that of
11. whosoever, &c.--couching them in a chaste simplicity and
proverbial terseness of style which makes them "apples of gold in a
setting of silver." (See on
12-14. call not thy friends--Jesus certainly did not mean us to
dispense with the duties of ordinary fellowship, but, remitting these to
their proper place, inculcates what is better [BENGEL].
lest . . . a recompense be given thee--a fear the world is not
afflicted with [BENGEL]. The meaning, however, is that no
exercise of principle is involved in it, as selfishness itself will
suffice to prompt to it
(Mt 5:46, 47).
13. call the poor--"Such God Himself calls"
14. blessed--acting from disinterested, god-like compassion for the
15-24. when one . . . heard . . . he said,
Blessed, &c.--As our Lord's words seemed to hold forth the future
"recompense" under the idea of a great Feast, the thought passes
through this man's mind, how blessed they would be who should be
honored to sit down to it. Our Lord's reply is in substance this: "The
great Feast is prepared already; the invitations are issued, but
declined; the feast, notwithstanding, shall not want abundance of
guests; but not one of its present contemners--who shall yet come to
sue for admission--shall be allowed to taste of it." This shows what
was lacking in the seemingly pious exclamation of this man. It was
Balaam's, "Let me die the death of the righteous, and let my
last end be like his"
without any anxiety about living his life; fondly wishing that all
were right with him at last, while all heedless of the precious
16. a great supper--(Compare
bade many--historically, the Jews (see on
generally, those within the pale of professed discipleship.
17. supper-time . . . all now ready--pointing
undoubtedly to the now ripening preparations for the great Gospel call.
18. all began to make excuse--(Compare
Three excuses, given as specimens of the rest, answer to "the care
of this world"
"the deceitfulness of riches"
and "the pleasures of this life"
which "choke the word"
and Lu 8:14).
Each differs from the other, and each
has its own plausibility, but all come to the same result: "We have
other things to attend to, more pressing just now." Nobody is
represented as saying, I will not come; nay, all the answers imply
that but for certain things they would come, and when these are
out of the way they will come. So it certainly is in the case
intended, for the last words clearly imply that the refusers will
one day become petitioners.
21. came, and showed, &c.--saying as in
"It is the part of ministers to report to the Lord in their prayers the
compliance or refusal of their hearers" [BENGEL].
angry--in one sense a gracious word, showing how sincere he was
in issuing his invitations
But it is the slight put upon him, the sense of which is
intended to be marked by this word.
streets and lanes--historically, those within the same pale of
"the city" of God as the former class, but the despised and outcasts of
the nation, the "publicans and sinners" [TRENCH];
generally, all similar
classes, usually overlooked in the first provision for supplying the
means of grace to a community, half heathen in the midst of revealed
light, and in every sense miserable.
22. yet there is room--implying that these classes had embraced
Joh 7:48, 49);
and beautifully expressing the longing that should fill the hearts of
ministers to see their Master's table filled.
23. highways and hedges--outside the city altogether;
historically, the heathen, sunk in the lowest depths of
spiritual wretchedness, as being beyond the pale of all that is
revealed and saving, "without Christ, strangers from the covenant of
promise, having no hope, and without God in the world"
generally, all such still. Thus, this parable prophetically
contemplates the extension of the kingdom of God to the whole world;
and spiritually, directs the Gospel invitations to be carried to
the lowest strata, and be brought in contact with the outermost
circles, of human society.
compel them to come in--not as if they would make the "excuses" of
the first class, but because it would be hard to get them over two
difficulties: (1) "We are not fit company for such a feast." (2) "We
have no proper dress, and are ill in order for such a presence." How
fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse--make them come as
they are--bring them
along with you." What a directory for ministers of Christ!
that my house may be filled--"Grace no more than nature will endure
a vacuum" [BENGEL].
24. I say unto you, That none--Our Lord here appears to throw off the
veil of the parable, and proclaim the Supper His own, intimating
that when transferred and transformed into its final glorious form, and
the refusers themselves would give all for another opportunity, He will
not allow one of them to taste it. (Note. This parable must not be
confounded with that of
The Marriage Supper,
25. great multitudes with him--on His final journey to Jerusalem. The
"great multitudes" were doubtless people going to the passover, who
moved along in clusters
and who on this occasion falling in with our Lord had formed themselves
into one mass about Him.
26, 27. If any man, &c.--(See on
Mr 8:34, 35).
28-33. which of you, &c.--Common sense teaches men not to begin
any costly work without first seeing that they have wherewithal to
finish. And he who does otherwise exposes himself to general
ridicule. Nor will any wise potentate enter on a war with any hostile
power without first seeing to it that, despite formidable odds (two to
one), he be able to stand his ground; and if he has no hope of this, he
will feel that nothing remains for him but to make the best terms he
can. Even so, says our Lord, "in the warfare you will each have to
wage as My disciples, despise not your enemy's strength, for the odds
are all against you; and you had better see to it that, despite every
disadvantage, you still have wherewithal to hold out and win the day, or
else not begin at all, and make the best you can in such awful
circumstances." In this simple sense of the parable (STIER,
&c., go wide of the mark here in making the enemy to be God,
because of the "conditions of peace,"
two things are taught: (1) Better not begin
than begin and not finish. (2) Though the contest for salvation be on
our part an awfully unequal one, the human will, in the exercise
of that "faith which overcometh the world"
and nerved by power from above, which "out of weakness makes it
becomes heroical and will come off "more than conqueror." But without
absolute surrender of self the contest is hopeless
34, 35. Salt, &c.--(See on