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 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 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. (Luke 14:15-24 KJV)
William Burkitt’s Commentary
One of them that sat at meat with our Saviour in the Pharisee’s house, hearing Christ speak of being recompensed at the resurrection of the just, repeated that known saying among the Rabbins, Blessed is he that shall eat bread in the kingdom of God: that is, who shall be partakers of the joys of heaven. Here upon Christ utters the parable of the marriage supper, recorded here by St. Luke, with a small variation from that which was delivered by St. Matthew, Mt 2:1-14
The first intention of our Saviour in that parable seems to be this, to set forth that gracious offer of mercy and salvation which was made by the preaching of the gospel unto the Jews, and to declare God’s purpose of receiving the Gentiles into the fold of Christ, upon the Jews despising and rejecting that inestimable favor. But besides this, it has an aspect upon us Christians, who have embraced the doctrine of the gospel.
Here note, 1. That the gospel for its freeness and fullness, for its varieties and delicacies, is like a marriage supper:
1. It does create the same religion between Christ and believers, that marriage does between husband and wife.
2. It entitles to the same privileges that a conjugal relation does; to the same endearing love and tenderness, to the same care, protection, to the same honor, to the same happiness.
3. It obliges to the like duties, namely, unspotted love and fidelity, cheerful obedience to his commands, reverence to his person, and submission to his authority.
4. It produces the same effects; as the effect of marriage is the increase of children, so the fruit of the gospel is bringing many sons to God.
Note, 2. That gospel invitations are mightily disesteemed; they made light of the invitation and offered frivolous excuses for their refusal of it.
Note, 3. That the preference which the world has in men’s esteem, is a great cause of the gospel contempt; one had purchased a piece of ground, another had bought five yoke of oxen.
Note, 4. The deplorable sadness of their condition who refuse, upon any pretence whatever, to comply with the gospel tender of reconciliation and mercy: The king was wroth, pronounced them unworthy of his favor, and resolved they should not taste of his supper; but sends forth his servants to invite others to his supper.
Note, 5. The notion under which the Gentiles are set forth unto us, such as were in lanes, streets, and highways; that is, a rude, rustic, and barbarous people; whom the Jews despised, yea, whom they held accursed; yet even these are called accepted, while the Jews, the first intended guests, are excluded by means of their own contempt.
Note, lastly, the means used to bring in the Gentiles to the gospel supper: Go and compel them to come in; not by violence, but persuasion; by argumentation, not compulsion: the plain and persuasive, the powerful and efficacious preaching of the word, with the motions and influences of the Holy Spirit, are the compulsions here intended: not external force, not temporal punishment, nor outward violence. “No man ought by force and violence to be compelled to the profession of the true faith,” says Tertullian.
Observe here, how vainly these words are brought to prove, that men may be compelled by the secular arm to embrace the Christian faith.
This appears,
1. From the nature of a banquet, to which none are compelled by force, but by persuasion only.
2. From the scope of the parable, which respects the calling of the Gentiles, who believed by the great power of God.
BURKITT | Luke 14:1-6 | Luke 14:7-11 | Luke 14:12-14 | Luke 14:15-24 | Luke 14:25-27 | Luke 14:28-33 | Luke 14:34-35 |