The state republican. (Jefferson City, Mo.) 1871-1896, 1896-04-09
THE SUNDAY SCHOOL

Aprf ia.=-Ldie il 1924.
PARABLE or THE GREAT SUPPER.
Golden Text Come, for all things
are now ready. Luke IA III.
Insert In full the s'Practical Application,
OF this lesson by J. II. Carlisle, LID, of
wofford College. 9. O. This will be a favor 70
my readers for I regard DR.. Carlisle one Of
the best Sunday School writer's with whom I
have any acquaintance. and HIS treatment Of
this lesson, think is especially good.J
This lesson 10 q striking specimen
from the table talk Of u Lord. It
also well represents His power to seize
passing incidents and make them teach.
He was n Of several guests to a Sun
day dining. The strict Pharisee would
not have food cooked on Sunday, and
yet the Sunday dinner was above the
usual fare. Jesus did not avoid or
shun such gatherings as his great
%forerunner. the Baptist, did. He came
to show his people that all the usages,
intercourse, and associations of daily
life, not sinful in themselves, could be
made pure and helpful. On this &C.
casion He gave to both guests and host
q delicate. needed lesson on the pro-
prieties and manner suited to social
gatherings. The guest is too apt to be
selfish in choosing a forward place the
host may show his s~elfshness by in.
viting only those who are well able to
give him as good or better entertain
ment in return, and thus pretended
hospitality might be only a shrewd
investment to insure larger profits. To
guide Alright the current of table talk
at a social party is to day a very
difficult task, which few of our wise
men seem to have mastered.
A remark from one of the listeners
led Jesus to continue his teaching, still
coloring it. according to the surround.
ings of the moment. At a friendly
gathering for a dinner or supper He
recited the parable Of the great supper.
This seems to have been the first occas
ion on which He used the figure Of a
feast to represent His kingdom. Later
on He gave the parable Of the kings
wedding feast, which has some stern
features of punishment that are not
found here. Some parts Of this parable
cannot be strictly applied-such as the
anger of the host leading Him to ex-
tend his invitations to those not EN-.
braced in the original plan.
1t is striking to notice how various
are the forms in which the Christian
life may be represented. 1t is a battle,
a journey, a pilgrimage, a service
under a master or leader, an exile, a
living in the Kings presence, a course
of self-denial, a continued trust and
confidence. And 80, too, the critical
act or moment in the life of a human
being is at once a turning, o being
turned, a seeking the Lord, a being
found by the Lord, believing the Lord,
coming to Jesus, renouncing sin,
hearing the voice of Christ, following
his steps, putting on his yoke, girding
on the armor, and here it lie accepting
an invitation to a feast.
Something rather rare or unnatural
must be brought into the parable. AS
a general rule invitations to pleasant
parties are not declined. But here
several persons are taken as representa-
tives of the whole number. Three re-
fusals to accept are given. Perhaps it
is not necessary to see in these excuses
three different types Of human nature,
or exact classes of unbelievers. One
writer finds in them the three things
which, in the parable of the sower
(Luke 8 :14), choke the word the cares
of this world, the d%eceitfulness of
riches, and the pleasures of this life.
Another finds the three great hin.
ORANGES to religion to be property, bust
ness, and domestic ties.
Only one of the three persons invited
really asks to be excused. The second
gives positively a reason why he does
not come to the feast, and the third as
positively states why he cannot be ex-
pected to attend. When we come from