The National tribune. [volume] (Washington, D.C.) 1877-1917, 1888-03-22
SUNDAY MEDITATION.
Practical Duties Taught by Study Of the Inter-
national Sunday-School Lesson Appointed for
April 1. ST. Matt. - :1-l4.

zone reading these notes should first carefully
study the paragraph from the Holy Scriptures as
Indicated aboYe.l
SUBJECT: CHRTsr's PARABLE or THE GUESTS
AT THE MARRIAGE FEAST OF THE KINGS
Son.
This parable was uttered in the first part of
March, \. ID. %. Christ was en- route to Jeru-
salem by way of Perea. He had come from
Ephron. The student should read also St.
Luke II 1924.
In verse l we have " answered and spake-
said" The original reads answering, spake-
saying" What did Christ answer? No ques-
tion appears in the account. We get the con-
nection by referring to st. Luke's account.
(See st. Luke, Ii: 49, Christ's answer, in
Guiding the parable, was in reply to the ex-
clamation in verse 10 Then Christ knew the
thoughts of men-the questions and is fre-
Quently represented replying to unspoken in
terrOgations
Again, verse 1. Reading the chapter in
which st. Luke gives the parable which is our
lesson, we see the force of the word, again"
In that chapter, just before the parable we
study occurs the parable Of the High and the
Low Places, or Seats at Table. But, it, we
refer to st. Matthew's account and study the
context, we also find our lesson preceded by a
parable to wit, The Parable Of the NIurderous
NinedFesser5. (See st. Matt. d 33 49, st. Mat
thew probably uses the word again in refer
ence to his own record. We must remember,
too that again may suggest the fact Christ
abounded in parallels Again may then
mean after his manner Christ was in the habit
of taking plain, admitted things to explain the
intricate-material things to exhibit the spirit
ual.
"Them," verse 1. They were the hearers.
These were Pharisces. (St. Matt, 81 45.) By
st. Luke's account we find Christ addressed his
remarks specially to ascertain lone Of them
that sat at meat" (St. Lake, 14:15 The
parable was, however, addressed in the hearing
Of all who were at the feast.
The object of the parable is to explain more
fully some of the pecuiarities about Christ's
method Of building mp his Kingdom-the
Church. One is reminded of many Oriental
customs attending a royal wedding. Compare
all the book of the Cauticles: Isa, 81 : ); 62:5;
Hos, 2 10, 90 st. Mat, % ) st. john 3 30 !;
2 Cor II 2; Eph., 5 %; Rev, 10: 81
"A certain King" verse ,. No particular
King is indicated. The thing described often
happened. We are to understand by King"
God by his Son " We mean Christ; by
servants" verse 3, Moses and the prophets !;
by other servants" verse 4, the Apostles
and immediate successors in teaching and
preaching. As to the sending out of the j, see
St Matt, 10: 5; as to the 20, see st. Luke,
10: l. By servants" verse 8, are meant all
! Christian clergy and teachers. By servants 8"
in verse l3, angels are meant ,See st, Matt,
13: Al 49.)
"Call-bidden," verse 3. 1t was an ancient
custom first to invite Did persons to come to
feast and afterward, when everything was
ready, to summon lcallj the parties. Est, 3 );
6 6:14.)
Gods claims prior to the incarnation were
treated very shabbily Noah was laughed at
by those whom he warned Moses had a con-
stant struggle with the disbelief aud cruelty of
the Israelites. The later prophets could not
escape abuse, and suffered IN many cases even
death. God was insulted by people making
light Of his claims. The bearers Of his invita-
tions were often slain. The early preachers of
the Gospel followed IN most cases tates similar to
that Of Christ who was crucifed. No wonder
God punished such wickedness. The Roman
armies " = under Fespasiaa and Titus de-
stFOyed jerusalem, brought great suffering on
the inhabitants, and at length scattered the
jews in all directions over the face Of the earth
Special reference is made in verse 8 to
the Jews, who proved unworthy their privi
/ leges. The Gentlles are alluded to in verses 9
and 10. Palestine had been practically the ter
ritorial limit of religious work III thcoCratic
sense. The field is enlarged. No boundaries
are stated The Roman Government for mill
tary purposes had cast up splendid thorough
fares all over Europe, Western Asia etc. The
heralds of the Gospel we're to make use of these
roads as soldiers Of the Cross.
both bad and good, verse 10. This is q
description Of those invited and not so much
an exhibit of their character after accepting
the invitation. We are 10 preach the Gospel
to all classes. God is to sift those who come
Are not ali bad before the call? They are not
equally evil, but none are absolutely good
Goodness is largely matter Of degrees Do
not many of the said bad aiteEWard become
good The bad man of verse II was invited
to come. His fault was the not becoming good
through the advantages Of the call The Per-
sic version reads for bad and good" e the
known or unknown" Though good seed was
sOwn there were wheat.and tares lSC. Matt,
13: 26, ~ The net gathered good and bad
fishes St Matt, 13 47-49) There were
wheat and chaff (St. Matt, 3:12.) Five yir-
gins were wise and FIVE foolish. (St. Matt,
%: p There we're sheep and goats. (St. Matt,
% : 80.
a man which had not on a wedding gar
ment," verse II. Orientals at feasts wore long,
I white robes. Adam Clarke says hosts furnish
ed their guests on application. Homer states
Mcnelaus thus provided Telemachus and the
son of NcstOr on their arrival at Lacedaemon
and when going in to attend the marriage feast
of his son. Asiatics had this custom. Each
uobloman possessed great numbers of garments
called egftQus ready in his wardrobe, and gave
them to persons whom he would honor when
they called On him. To refuse the offer of one
would be regarded the hight Of insult. Chardn
,see pOgage en- PerSe, U0t. al, p. 230J says the
King Of Persia gave away an infinite number
of dresses. Horace states Lucullus had not less
| than 500 mautles in his wardrobe (Epi8., l, g.,
40.) The habit of keeping a quantity of ap-
parel on hand is limited at in st. Matt, 6: 10,
and st. Jas, 5:2. How could such classes as
! those u our lesson, verses 8 and 10 obtain fit
wedding robes Of their own accord? At the
| Queens state entertainments only one person
! appears il the plain attire OF a gentleman or in
a dress suit, to wit, the American Minister.
! The Chinese, Persian, and some other envoys,
/ present themselves in great style. IL au Eng
! lishman should presume to appear without
| court dress he would be asked by mere than
one: How CONTEST thou in hither?" and hoot-
ed out
| Wordsworth understands by the wedding
] suit, baptism, and renders Friend, verse IL,
/ in the sense of Quaker.
/ By the wedding dress we mean: l. The
! adorning Of our Christian profession with con-
/ sisteut conduct. This is the view in general of
/ those who hold that anciently it was the Gus
/ tom and duty of persons invited to provide
! their own robes (Eph., 4:1.( @ The gifts of
/ the Holy Spirit, grace, faith, sanctiGcation,
! holiness Of heart, and life This is the prevail
! ing opinion Of those who hold that the host
was in the habit of providing garments for the
| parties whom he invited.
The wedding garment" is righteousness
not mere profcssion-but the bearing of Chris
! tan fruit. Men must not imagine they can be
/ saved because Christ has made q banquet OF sal
/