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.
16. Then said He unto him, A certain man made a great supper, and bade many;
17. And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
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 excused.
19. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused.
20. And another said, I have married a wife, and therefore I can not come.
21. So that servant came, and showed 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 the halt, and the blind.
22. And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
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.
24. For I say unto you, That none of those men which were bidden shall taste of my supper.
(Memorize verses 21–23.)
Golden Text: “Come; for all things are now ready.” Luke 14:17.
NOTE.—The whole chapter should be read, as the various references made to feasts have a bearing upon the lesson text. Note a similar parable in Matt. 22:1–14. The feast was probably given on the evening after the Sabbath.
SUGGESTIVE QUESTIONS.
(1) What did one who sat at meat with Jesus say? Verse 15. Note 1. (2) With what parable did Jesus choose to answer him? Verse 16. (3) At supper time what did the master do? Verse 17. Note 2. (4) What did all who were invited begin to do? Verse 18. (5) What did the first one say? Same verse. (6) What did another say? Verse 19. (7) What excuse did still another make? Verse 20. Note 3. (8) When the master of the house heard these things, what did he command? Verse 21. Note 4. (9) After this was done, what did the servant say? Verse 22. (10) What further command was given? Verse 23. Note 5. (11) What was the verdict upon those who refused the invitation? Verse 24.
NOTES.
1. Heard these things.—Jesus had just given instruction, by means of a parable, to those who were bidden to feasts, concerning their deportment. He also outlined the best course to be pursued by the one who gave the feast, in issuing his invitations. Not his friends, brethren, kinsmen, and rich neighbors were to be chosen, but the poor, the maimed, the lame, the blind. This, with the reference to the recompense at the resurrection of the just, called forth the remark made by one who sat, or reclined, with him at the table. According to the common belief of the Jews, and their ready understanding of the parable, the remark doubtless had reference to the happy gathering of that nation in the kingdom of the Messiah.
2. Them that were bidden.—In the parable, note that the guests were bidden, or invited, beforehand. “It is still customary in the east, not only to give an invitation some time beforehand, but to send around servants at the proper time to inform the invited guests that all things are ready.”—Kitto. In the figure the great supper is the kingdom of God, and those that are bidden are all who will enter there. The special or local application was to the Jews, for they were the chosen people of God, and Christ was the servant, sent to them at the time appointed. In an extended sense all of Christ’s agencies in the world represent the servant.
3. To make excuse (verse 18).—The Greek word is the equivalent of our “to beg off.” These three excuses are given as samples of the excuses of all. All were willing to come when the invitation was first given, when there was nothing to do. And there was ample time in which to make needful preparations. The real trouble was they did not want to come. Business, property, wealth, home comforts, all stood in the way. Not that these are wrong, for they are not when rightly used. Really, it would be a rare thing for one to refuse to attend a wedding feast. But there are those constantly who refuse the invitation to a place in the kingdom of God. They say, Yes, we will come; but in their hearts they do not mean it. The parable shows by its improbable picture the utter groundlessness of anything that may be put forward as a reason for not accepting such a gracious invitation. This is true because all are given time in which to make preparation. Given this time, it is their privilege and duty to consider the relative advantages of their present surroundings and the things of the kingdom of God. This is shown by verses 28 to 32. The just and reasonable inference is that the heavenly things are beyond comparison greater and more to be desired. Then whatever sacrifice is to be made—and verses 26, 27, and 33 show that everything that stands in the way must be sacrificed—will be through choice, and must consequently be considered a pleasure, for the great gain in the end. See Phil. 3:8; 1 Peter 4:12–14.
4. Being angry.—This was not passion, but righteous indignation that men should slight so noble an offer. Quickly, for the supper was waiting, and there was need of haste. Streets and lanes.—The wider streets, and the narrow passages between buildings. Bring hither the poor, and the maimed. “The picture is one impossible for us to realize in our land. In the east, rich in beggars, opulent in misery, without poorhouses, or hospitals, or other organized means of caring for and lessening misery, and with laws and social organism multiplying it, such a throng as is here described may be often seen in the city streets or squares.”—Abbott. Inasmuch as these belonged to the city, and were within its walls or inclosure, “we must understand these poor and maimed to be the more ignorant and despised of the Jews, those whom the rulers, and Pharisees, and scribes looked down upon as the people, the common herd, who, knowing not the law, were cursed (John 7:49).”—Sadler.
5. Go out into the highways and hedges.—These were the various roads without the city. The parable indicated the turning from the Jews, who rejected the offers of salvation, to the gentiles, the great world at large. As in the parable, so will it be with all who reject the offer of salvation,—none shall taste of the supper. But God’s mercy is extended to all, and both Jew and gentile may secure the gift of eternal life through Christ. None are excluded who will accept the offer. Compel them to come.—This does not mean by force. Persuasion is the means to be used. Their condition here and possible condition hereafter through the love of God are to be so faithfully presented that their own convictions will compel or impel them to action. “For the love of Christ constraineth us,” that is, urges us forward with irresistible force. 2 Cor. 5:14. See also Phil. 3:13, 14. Love can do what physical force can not do.
