Post by Lee on Jul 22, 2014 16:49:13 GMT
This parable was spoken in Jerusalem during his last presence there before his crucifixion. He had spoken it in another form while on his progress through Galilee, before “setting his face to go up to Jerusalem” (Luke xiv. 16, in connection with Luke xviii 31). Critics have assumed that the two versions are accounts of the same utterance, and they have not failed to point out the differences between them as discrediting inspiration. The criticism is as groundless as most of the similar efforts to undermine the authority of the Scriptures. It is inevitable that during the incessant teaching activity of three years and a half, Jesus should frequently repeat parables and precepts, not always in the same forms, whence most easily arises the so-called “discrepancy” between three or four separate accounts which are in themselves absolutely consistent.
The parable as spoken in Galilee (in Luke) makes the king “a man,” who gives a supper, instead of a wedding feast; and sends out one servant instead of a number. It also gives the excuses of the invited guests which are in detail omitted in the Jerusalem parable. The principal difference is in the instruction given to the servant by the master on the refusal of the guests being reported to him. He was to go “into the streets and lanes of the city” and bring together “the poor and the maimed and the halt and the blind.” The servant does as commanded, and returning, says, “Lord, it is done as thou hast commanded, and yet there is room.” He is then ordered to “go out into the highways and hedges and compel them to come in, that my house may be filled.” This feature is a noticeable one, not as a difference but as a supplemental item in the divine programme. The order of invitation according to the Galilee parable is, 1st, selected guests who refuse; 2nd, the people in the streets and lanes, many of whom come; 3rd, wayfarers on the highways outside of the town, and even loungers about the hedges.
An order something like this is visible in the apostolic operations: 1. “It was necessary that the word of God should first have been spoken to you (Jews)” (Acts xiii. 46). 2. “The salvation of God is sent unto the Gentiles, and they will hear it” (Acts xxviii. 28). 3. (Nearly a.d. 100, when the Apostles were all in their graves except John), “The Spirit and the Bride say, come,.… whosoever will, let him take of the water of life freely” (Rev. xxii. 17). The highways-and-hedges operation continues to the very coming of the Lord, and embraces “those who are alive and remain unto the coming of the Lord.” It acts upon the figuratively “poor and maimed, and halt and blind.” This explains why it is that the Gospel is not received among the wise and noble of the world, but is confined to such as are of no standing or account, even as it was in the days of Jesus. The cultured and the well-to-do are too much pre-occupied with their own self-comforting devices to have room for the ways of God. The lowly classes are not much better off in this respect, but among them are here and there to be found such as are small in their own eyes, and prepared in an honest and glad heart to “receive the Kingdom of God as little children.”
Roberts, R. (1983). Nazareth Revisted [computer files (electronic ed.) (168–171). Birmingham, UK: The Christadelphian.
The parable as spoken in Galilee (in Luke) makes the king “a man,” who gives a supper, instead of a wedding feast; and sends out one servant instead of a number. It also gives the excuses of the invited guests which are in detail omitted in the Jerusalem parable. The principal difference is in the instruction given to the servant by the master on the refusal of the guests being reported to him. He was to go “into the streets and lanes of the city” and bring together “the poor and the maimed and the halt and the blind.” The servant does as commanded, and returning, says, “Lord, it is done as thou hast commanded, and yet there is room.” He is then ordered to “go out into the highways and hedges and compel them to come in, that my house may be filled.” This feature is a noticeable one, not as a difference but as a supplemental item in the divine programme. The order of invitation according to the Galilee parable is, 1st, selected guests who refuse; 2nd, the people in the streets and lanes, many of whom come; 3rd, wayfarers on the highways outside of the town, and even loungers about the hedges.
An order something like this is visible in the apostolic operations: 1. “It was necessary that the word of God should first have been spoken to you (Jews)” (Acts xiii. 46). 2. “The salvation of God is sent unto the Gentiles, and they will hear it” (Acts xxviii. 28). 3. (Nearly a.d. 100, when the Apostles were all in their graves except John), “The Spirit and the Bride say, come,.… whosoever will, let him take of the water of life freely” (Rev. xxii. 17). The highways-and-hedges operation continues to the very coming of the Lord, and embraces “those who are alive and remain unto the coming of the Lord.” It acts upon the figuratively “poor and maimed, and halt and blind.” This explains why it is that the Gospel is not received among the wise and noble of the world, but is confined to such as are of no standing or account, even as it was in the days of Jesus. The cultured and the well-to-do are too much pre-occupied with their own self-comforting devices to have room for the ways of God. The lowly classes are not much better off in this respect, but among them are here and there to be found such as are small in their own eyes, and prepared in an honest and glad heart to “receive the Kingdom of God as little children.”
Roberts, R. (1983). Nazareth Revisted [computer files (electronic ed.) (168–171). Birmingham, UK: The Christadelphian.