1 Machabæorum 22:2

Nova Vulgata

"Simile factum est regnum caelorum homini regi, qui fecit nuptias filio suo.

Parallel Translations

Clementine Latin Vulgate (1592)
Simile factum est regnum c�lorum homini regi, qui fecit nuptias filio suo.

Jerome's Latin Vulgate (405)
Simile factum est regnum c�lorum homini regi, qui fecit nuptias filio suo.

Bible Verse Review
  from Treasury of Scripure Knowledge

kingdom: Matthew 13:24, Matthew 13:31-33, Matthew 13:44-47, Matthew 25:1, Matthew 25:14

which: Matthew 25:1-13, Psalms 45:10-16, John 3:29, John 3:30, 2 Corinthians 11:2, Ephesians 5:24-32, Revelation 19:7-9

Reciprocal: Genesis 29:22 - and made Deuteronomy 17:10 - General Judges 14:10 - made there Esther 2:18 - made a great Isaiah 66:4 - when I called Jeremiah 13:5 - as Daniel 9:26 - the prince Matthew 3:2 - for Matthew 20:1 - the kingdom Luke 5:34 - bridegroom Luke 14:16 - A certain Luke 15:23 - the fatted Revelation 19:9 - Blessed

Gill's Notes on the Bible

The kingdom of heaven is like unto a certain king,.... The Gospel dispensation which had now taken place, the methods of divine grace in it, and the behaviour of men under it, may be fitly illustrated by the following simile, or parable; the design of which is to express the great love of God the Father, who is represented by this

certain king, in espousing any of the children of men to his own son: as, that he a king, who is the King of kings, and Lord of Lords, should concern himself in this manner; and especially, that he should espouse such mean and unworthy creatures to his own, his only, and beloved son, his equal, and his heir: also, the view of it is to set forth the plenteous provisions of grace made under the Gospel dispensation in the word and ordinances; the great neglect and contempt of these by the Jews, who were externally called unto them; the wrath of God upon them for their abuse of them, and ill usage of his servants; the calling of the vilest among them, or of the Gentiles, and how far persons may go in a profession of religion without the wedding garment, and at last be lost:

which made a marriage for his son: which may be understood either of contracting and bringing him into a marriage relation, or of making a marriage feast on that account: in the former sense, the persons concerned are the Father, the bridegroom, and the bride: the parties contracted are the Son of God and sinful creatures. The bridegroom is no other than the only begotten of God the Father, his only Son and heir, the Maker and Governor of the universe, who has all the, perfections of the Deity, and fulness of the Godhead in him; and, as mediator, has all accomplishments and, excellencies; he has all the riches of grace and glory; all the treasures of wisdom and knowledge; all loveliness, beauty, and amiableness in his person, and everything to recommend him as the chiefest among ten thousand: on the other hand, the bride is the church, which consists of a set of persons chosen by God, in Christ, before the foundation of the world; who were considered as sinless creatures, and viewed as such when first betrothed to Christ in the everlasting covenant: but for the further demonstration of his love to them, were suffered to fall in Adam, with the rest of mankind, and to be scattered abroad; when they lost the image of God, came short of his glory, passed under a sentence of condemnation, became liable to the curse of the law, and eternal death; were defiled and polluted in their nature, and in their estate became bankrupts and beggars; and yet this hindered not the consummation of the marriage between Christ and them. The person that contracted this relation between them, is the Father of Christ, who chose them for him to be his spouse and bride; brought and presented them to him, as he did Eve to Adam before the fall; and gave them to him, and made them one body and flesh with him, in the everlasting covenant; and draws them, and brings them to him by his powerful grace, in the effectual calling; there was a secret betrothing of all these persons to him in eternity, at his own request, and the full consent of his Father, who had the disposal of them; there is an open espousal of them, as particular persons, at conversion; and there will be a more public and general consummate marriage of them, at the last day, when they are all called by grace, and brought home: moreover, this may be understood of the marriage feast which the Father makes on this extraordinary account. So the Syriac version renders the word by משתיתא, "a feast"; and in this sense is it used by the Septuagint in Genesis 29:22 by which is meant, not the latter day glory, or marriage feast of the Lamb, to which only saints will be invited, and partake of; nor the ultimate glory, when all the elect shall go with Christ into the marriage chamber, and spend an eternity in endless and unspeakable felicity with him; nor the spiritual blessings of grace enjoyed by believers now; but the external ministry of the word and ordinances, which are a feast of fat things, a rich entertainment, the particulars of which are after given; which many are invited to, who never partake thereof, and others do, and yet destitute of the grace of God; for both good and bad were guests at this feast. The allusion is to the custom of the Jews, and of other nations, in making feasts and grand entertainments at such times. The Jews used to make feasts both at espousals, and at marriage: hence we g read of סעודת אירוסין, "a feast of espousals", and of נישואין

סעודת, "a marriage feast": the reference here is to the latter; and which used to be made at the charge of the father: for so runs one of their canons h:

"a father marries his son, ועשה לו משתה, "and makes a feast for him", and the expense is the father's &c.''

g T. Bab. Yebamot, fol. 43. 1, 2. h Maimon. Hilch. Nechalot, c. 9. sect. 13. Vid. Misn. Sheviith, c. 7. sect. 4. & Juchasin, fol. 88. 1.

Barnes' Notes on the Bible

The kingdom of heaven - See the notes at Matthew 3:2. The idea here is, “God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did,” etc. This parable refers, undoubtedly, to the rejection of the Jews and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative which cannot be particularly explained.

A marriage for his son - Rather a “marriage-feast,” or a feast on the occasion of the marriage of his son. The king here doubtless represents God providing for the salvation of the world.