Bible of Kralice (CZ - 1613)

 1I odpovídaje Ježíš, mluvil jim opět v podobenstvích, řka:  2Podobno jest království nebeské člověku králi, kterýž učinil svadbu synu svému.  3I poslal služebníky své, aby povolali pozvaných na svadbu, ale nechtěli přijíti.  4Opět poslal jiné služebníky, řka: Povězte pozvaným: Aj, oběd svůj připravil jsem, volové moji a krmný dobytek zbit jest, a všecko hotovo. Poďtež na svadbu.  5Ale oni nedbavše, odešli, jiný do vsi své, a jiný po kupectví svém.  6Jiní pak zjímavše služebníky jeho, a posměch jim učinivše, zmordovali.  7A uslyšav to král, rozhněval se; a poslav vojska svá, zhubil vražedlníky ty, a město jejich zapálil.  8Tedy řekl služebníkům svým: Svadba zajisté hotova jest, ale ti, kteříž pozváni byli, nebyli hodni.  9Protož jděte na rozcestí, a kteréžkoli naleznete, zovtež na svadbu.  10I vyšedše služebníci ti na cesty, shromáždili všecky, kteréžkoli nalezli, zlé i dobré. A naplněna jest svadba hodovníky.  11Tehdy všed král, aby pohleděl na hodovníky, uzřel tam člověka neoděného rouchem svadebním.  12I řekl jemu: Příteli, kteraks ty sem všel, nemaje roucha svadebního? A on oněměl.  13Tedy řekl král služebníkům: Svížíce nohy jeho i ruce, vezměte ho, a uvrztež jej do temností těch zevnitřních. Tamť bude pláč a škřipení zubů.  14Nebo mnoho jest povolaných, ale málo vyvolených. 15Tehdy odšedše farizeové, radili se, jak by polapili jej v řeči. 16I poslali k němu učedlníky své s Herodiány, řkouce: Mistře, víme, že pravdomluvný jsi, a cestě Boží v pravdě učíš, a nedbáš na žádného; nebo nepatříš na osobu lidskou. 17Protož pověz nám, co se tobě zdá: Sluší-li daň dáti císaři, čili nic? 18Znaje pak Ježíš zlost jejich, řekl: Co mne pokoušíte, pokrytci? 19Ukažte mi peníz daně. A oni podali mu peníze. 20I řekl jim: Čí jest tento obraz a nápis? 21Řekli mu: Císařův. Tedy dí jim: Dávejtež tedy, co jest císařova, císaři, a co Božího, Bohu. 22To uslyšavše, divili se, a opustivše jej, odešli. 23V ten den přišli k němu saduceové, kteříž praví, že není z mrtvých vstání. I otázali se ho, 24Řkouce: Mistře, Mojžíš pověděl: Umřel-li by kdo, nemaje dětí, aby bratr jeho právem švagrovství pojal ženu jeho, a vzbudil símě bratru svému. 25I bylo u nás sedm bratrů. První pojav ženu, umřel, a nemaje semene, zůstavil ženu svou bratru svému. 26Takž podobně i druhý, i třetí, až do sedmého. 27Nejposléze pak po všech umřela i žena. 28Protož při vzkříšení kterého z těch sedmi bude žena? Nebo všickni ji měli. 29I odpověděv Ježíš, řekl jim: Bloudíte, neznajíce písem ani moci Boží. 30Však při vzkříšení nebudou se ani ženiti ani vdávati, ale budou jako andělé Boží v nebi. 31O vzkříšení pak mrtvých zdaliž jste nečtli, co jest vám povědíno od Boha, kterýž dí: 32Já jsem Bůh Abrahamův, a Bůh Izákův, a Bůh Jákobův? Bůhť není Bůh mrtvých, ale živých. 33A slyševše to zástupové, divili se učení jeho. 34Farizeové pak uslyšavše, že by k mlčení přivedl saducejské, sešli se v jedno. 35I otázal se jeden z nich zákonník, pokoušeje ho, a řka: 36Mistře, které jest přikázaní veliké v zákoně? 37I řekl mu Ježíš: Milovati budeš Pána Boha svého z celého srdce svého, a ze vší duše své, a ze vší mysli své. 38To jest přední a veliké přikázaní. 39Druhé pak jest podobné tomu: Milovati budeš bližního svého jako sebe samého. 40Na těch dvou přikázaních všecken zákon záleží i proroci. 41A když se sešli farizeové, otázal se jich Ježíš, 42Řka: Co se vám zdá o Kristu? Čí jest syn? Řkou jemu: Davidův. 43Dí jim: Kterakž pak David v Duchu nazývá ho Pánem, řka: 44Řekl Pán Pánu mému: Seď na pravici mé, dokudž nepoložím nepřátel tvých za podnože noh tvých? 45Poněvadž tedy David Pánem ho nazývá, i kterakž syn jeho jest? 46A nižádný nemohl jemu odpovědíti slova, aniž směl kdo více od toho dne jeho se tázati.


Matthew Henry - Concise Commentary
 1   The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, John 10:16; John 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.

 15   The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.

 23   The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!

 34   An interpreter of the law asked our Lord a question, to try, not so much his knowledge, as his judgment. The love of God is the first and great commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others. By these two commandments let our hearts be formed as by a mould.

 41   When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes Pss 110:1. If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, What think we of Christ? Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.