Luke 14

otwithstanding the obscurity of the place, he observed, in walking forward, something that sparkled a little: supposing it to be some precious stones, he put his hand on the place, and taking up something, touched it with his tongue, and found it to be salt. He immediately left the treasury, without taking the smallest article with him! The governor finding in the morning that the treasury had been broken open, and that nothing was carried off, ordered it to be published, that "Whoever the robber was who had broke open the treasury, if he declared himself, he should be freely pardoned, and that he should not only receive no injury, but should be received into the good graces of the governor." Confiding in the promise of Dirhem, Yacoub appeared. The governor asked; How it came to pass that, after having broken open the treasury, he took nothing away? Yacoub related the affair as it happened, and added, "I believed that I was become your Friend in eating of your Salt, and that the Laws of that friendship would not permit me to touch any thing that appertained to you." D'Herbelot. Bib. Orient. p. 415. How base must that man be, who professes Christianity, and yet makes his own table a snare for his friend! Verse 2 The dropsy - Ὑδρωπικος, dropsical; from ὑδωρ, water, and ωψ, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee! Verse 4 They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent. Verse 5 An ass or an ox - See on Luk 13:15 (note). Verse 7 They chose out the chief rooms - When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the highest place when it is not our due is public vanity: obstinately to refuse it when offered is another instance of the same vice; though private and concealed. Humility takes as much care to avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoettgen. Verse 11 For whosoever exalteth himself, etc. - This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honor, and glory to the humble. Verse 12 Call not thy friends, etc. - Our Lord certainly does not mean that a man should not entertain at particular times, his friends, etc.; but what he inculcates here is charity to the poor; and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor. Verse 14 For they cannot recompense thee - Because you have done it for God's sake only, and they cannot make you a recompense, therefore God will consider himself your debtor, and will recompense you in the resurrection of the righteous. There are many very excellent sayings among the rabbins on the excellence of charity. They produce both Job and Abraham as examples of a very merciful disposition. "Job, say they, had an open door on each of the four quarters of his house, that the poor, from whatever direction they might come, might find the door of hospitality open to receive them. But Abraham was more charitable than Job, for he traveled over the whole land in order to find out the poor, that he might conduct them to his house." Verse 15 That shall eat bread in the kingdom of God - This is spoken in conformity to the general expectation of the Jews, who imagined that the kingdom of the Messiah should be wholly of a secular nature. Instead of αρτον, bread, EKMS-V, more than one hundred others, with some versions and fathers, read αριϚον, a dinner. This is probably the best reading, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversation of our Lord, or entering at all into its spiritual reference. Verse 16 A certain man made a great supper, etc. - See a similar parable to this, though not spoken on the same occasion, explained, Mat 22:1-14 (note). Verse 17 Sent his servant - Messengers are sent to invite the guests to a Hindoo feast; when not only relations, but all persons of the same division of caste in the neighborhood, are invited. A refusal to attend is considered as a great affront. Verse 22 And yet there is room - On some occasions, so numerous are the guests that there is not room for them to sit in the court of the person who makes the feast, and a larger is therefore borrowed. Verse 23 Compel them to come in - αναγκασον, Prevail on them by the most earnest entreaties. The word is used by Matthew, Mat 14:22, and by Mark, Mar 6:45; in both which places, when Christ is said, αναγκαζειν, to constrain his disciples to get into the vessel, nothing but his commanding or persuading them to do it can be reasonably understood. The Latins use cogo, and compello, in exactly the same sense, i.e. to prevail on by prayers, counsels, entreaties, etc. See several examples in Bishop Pearce, and in Kypke. No other kind of constraint is ever recommended in the Gospel of Christ; every other kind of compulsion is antichristian, can only be submitted to by cowards and knaves, and can produce nothing but hypocrites, See at the end of the chapter. Verse 26 And hate not - Matthew, Mat 10:37, expresses the true meaning of this word, when he says, He who loveth his father and mother More than me. In Mat 6:24, he uses the word hate in the same sense. When we read, Rom 9:13, Jacob have I loved, but Esau have I hated, the meaning is simply, I have loved Jacob - the Israelites, more than Esau - the Edomites; and that this is no arbitrary interpretation of the word hate, but one agreeable to the Hebrew idiom, appears from what is said on Gen 29:30, Gen 29:31, where Leah's being hated is explained by Rachel's being loved more than Leah. See also Deu 21:15-17; and Bishop Pearce on this place. See also the notes on Mat 10:37 (note). Verse 27 Doth not bear his cross - See on Mat 10:38 (note); Mat 16:24 (note). Verse 28 To build a tower - Probably this means no more than a dwelling house, on the top of which, according to the Asiatic manner, battlements were built, both to take the fresh air on, and to serve for refuge from and defense against an enemy. It was also used for prayer and meditation. This parable represents the absurdity of those who undertook to be disciples of Christ, without considering what difficulties they were to meet with, and what strength they had to enable them to go through with the undertaking. He that will be a true disciple of Jesus Christ shall require no less than the mighty power of God to support him; as both hell and earth will unite to destroy him. Verse 33 Whosoever he be of you - This seems to be addressed particularly to those who were then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing salvation to a lost world. Verse 34 Salt is good - See on Mat 5:13 (note), and Mar 9:50 (note). On the subject referred to this place from Luk 14:23, Compel them to come in, which has been adduced to favor religious persecution, I find the following sensible and just observations in Dr. Dodd's notes. "1st. Persecution for conscience' sake, that is, inflicting penalty upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion, which is manifestly absurd, and has been fully proved to be so by many excellent writers of our Church. "2nd. Persecution is most evidently inconsistent with that fundamental principle of morality, that we should do to others as we could reasonably wish they should do to us; a rule which carries its own demonstration with it, and was intended to take off that bias of self-love which would divert us from the straight line of equity, and render us partial judges betwixt our neighbors and ourselves. I would ask the advocate of wholesome severities, how he would relish his own arguments if turned upon himself? What if he were to go abroad into the world among Papists, if he be a Protestant; among Mohammedans if he be a Christian? Supposing he were to behave like an honest man, a good neighbor, a peaceable subject, avoiding every injury, and taking all opportunities to serve and oblige those about him; would he think that, merely because he refused to follow his neighbors to their altars or their mosques, he should be seized and imprisoned, his goods confiscated, his person condemned to tortures or death? Undoubtedly he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment when it fell upon him, and when such measure as he would mete to others was measured to him again. "3rd. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men. Now, if it does any good to men at all, it must be by making them truly religious; but religion is not a mere name or a ceremony. True religion imports an entire change of the heart, and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered what violence and persecution can do towards producing such an inward conviction. A man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall with an argument, as to convince the understanding by threats and tortures. Persecution is much more likely to make men hypocrites than sincere converts. They may perhaps, if they have not a firm and heroic courage, change their profession while they retain their sentiments; and, supposing them before to be unwarily in the wrong, they may learn to add falsehood and villany to error. How glorious a prize! especially when one considers at what an expense it is gained. But, "4th. Persecution tends to produce much mischief and confusion in the world. It is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence; for, even where it succeeds so far as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their characters; so that, having been villains in one respect, it is very probable that they will be so in another, and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favor of government) the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honor in a generous mind may stimulate it to endure some hardships for the cause of truth. 'Obstinacy,' as one well observes, 'may rise as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty.' "Nay, 5th. The cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For, even upon the supposition that in some countries it might tend to promote and establish the purity of the Gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mohammedan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted or extirpated by fire and sword? If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature to propagate the true religion by the sword; then certainly a Mohammedan or an idolater, with the same notions, supposing him to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity; and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christians successful against so vast a disproportion in numbers. Now, it seems hard to believe that to be a truth which would naturally lead to the extirpation of truth in the world; or that a Divine religion should carry in its own bowels the principle of its own destruction. "But, 6th. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the Gospel, that it is most directly contrary to many of its precepts, and indeed to its whole genius. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waived the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him, and never exerted it to the corporal punishment, even of those who had most justly deserved it. And his doctrine also, as well as his example, has taught us to be harmless as doves; to love our enemies; to do good to them that hate us; and pray for them that despitefully use and persecute us." From all this we may learn that the Church which tolerates, encourages, and practises persecution, under the pretense of concern for the purity of the faith, and zeal for God's glory, is not the Church of Christ; and that no man can be of such a Church without endangering his salvation. Let it ever be the glory of the Protestant Church, and especially of the Church of England, that it discountenances and abhors all persecution on a religious account; and that it has diffused the same benign temper through that State with which it is associated. Introduction Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, Luk 15:1, Luk 15:2. Christ vindicates his conduct in receiving them by the parable of the lost sheep, Luk 15:3-7. The parable of the lost piece of money, Luk 15:8-10; and the affecting parable of the prodigal son, vv. 11-32. Verse 1 Publicans and sinners - Τελωναι και ἁμαρτωλοι, tax-gatherers and heathens; persons who neither believed in Christ nor in Moses. See the note on Luk 7:36. Concerning the tax-gatherers, see the note on Mat 5:46. Verse 2 Receiveth sinners - Προσδεχεται. He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever! Verse 4 What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin! Verse 7 Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins o

It came to pass. It so happened or occurred. As he went, &c. It is probable that he was invited to go, being in the neighbourhood ( Lk 14:12 ); and it is also probable that the Pharisee invited him for the purpose of getting him to say something that would involve him in difficulty. One of the chief Pharisees. One of the Pharisees who were rulers, or members of the great council or the Sanhedrim. Mt 5:22. It does not mean that he was the head of the sect of the Pharisees, but one of those who happened to be a member of the Sanhedrim. He was therefore a man of influence and reputation. To eat bread. To dine. To partake of the hospitalities of his house. On the sabbath-day. It may seem strange that our Saviour should have gone to dine with a man who was a stranger on the Sabbath; but we are to remember-- 1st. That he was travelling, having no home of his own, and that it was no more improper to go there than to any other place. 2nd. That he did not go there for the purpose of feasting and amusement, but to do good. 3rd. That as several of that class of persons were together, it gave him an opportunity to address them on the subject of religion, and to reprove their vices. If, therefore, the example of Jesus should be pled to authorize accepting an invitation to dine on the Sabbath, it should be pled JUST AS IT WAS. If we can go just as he did, it is right. If when away from home; if we go to do good; if we make it an occasion to discourse on the subject of religion and to persuade men to repent, then it is not improper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner-parties, and scenes of riot and gluttony on the Sabbath. They watched him. They malignantly fixed their eyes on him, to see if he did anything on which they could lay hold to accuse him.

A Man Cured of the Dropsy. 1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. 2 And, behold, there was a certain man before him which had the dropsy. 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4 And they held their peace. And he took him, and healed him, and let him go; 5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6 And they could not answer him again to these things. In this passage of story we find, I. That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, v. 1 . See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God ( Exod. xviii. 12 ), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that. II. That he went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, v. 2 . We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table. III. That he endured the contradiction of sinners against himself: They watched him, v. 1 . The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name. IV. That Christ would not be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, v. 4 . Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; epilabomenos , complexus—he embraced him, took him in his arms, big and unwieldy as he was (for so dropsical people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of? V. That our Lord Jesus did nothing but what he could justify, to the conviction and confusion of those that quarrelled with him, v. 5, 6 . He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the sabbath day, and that straightway, not deferring it till the sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the sabbath that they found fault with Christ for healing on the sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, v. 6 . Christ will be justified when he speaks, and every mouth must be stopped before him.

There was a certain man before him - It does not appear that he was come thither with any insidious design. Probably he came, hoping for a cure, or perhaps was one of the family.

A certain man before him. In what way he came there we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in Lk 14:1 that they watched him. The dropsy. A disease produced by the accumulation of water in various parts of the body; very distressing, and commonly incurable.

And Jesus answering, spake - Answering the thoughts which he saw rising in their hearts.

Jesus, answering. To answer, in the Scriptures, does not always imply, as among us, that anything had been said before. It means often merely to begin or to take up a subject, or, as here, to remark on the case that was present. Is it lawful, &c. He knew that they were watching him. If he healed the man at once, they would accuse him. He therefore proposed the question to them, and when it was asked, they could not say that it was not lawful. (b) "Is it lawful" Lk 13:14

They held their peace. They were silent. They could not say it was not lawful, for the law did not forbid it. If it had they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed; and as they made no objection then, they could not with consistency afterward. They were therefore effectually silenced and confounded by the Saviour. He took him. Took hold of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, he showed that the power of healing went forth from himself.

Mt 12:11. Verse 5. Which of you, &c. In this way Jesus refuted the notion of the Pharisees. If it was lawful to save an ox on the Sabbath, it was also to save the life of a man. To this the Jews had nothing to answer. (c) "Which of you" Lk 13:15.

Mt 12:11. Verse 6.

He spake a parable - The ensuing discourse is so termed, because several parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted.

A parable. The word parable, here, means rather a precept, an injunction. He gave a rule or precept about the proper manner of attending a feast, or about the humility which ought to be manifested on such occasions. That were bidden. That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day. When he marked. When he observed or saw. Chief rooms. The word rooms here does not express the meaning of the original. It does not mean apartments, but the higher places at the table; those which were nearest the head of the table and to him who had invited them. Mt 23:6. That this was the common character of the Pharisees appears from Mt 23:6.

Humility Recommended. 7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, 8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. 12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Ps. xxxix. 1, 2 ), for, notwithstanding the provocation given him, he had not his heart hot within him, nor was his spirit stirred. We must not only not allow any corrupt communication at our tables, such as that of the hypocritical mockers at feasts, but we must go beyond common harmless talk, and should take occasion from God's goodness to us at our tables to speak well of him, and learn to spiritualize common things. The lips of the righteous should then feed many. Our Lord Jesus was among persons of quality, yet, as one that had not respect of persons, I. He takes occasion to reprove the guests for striving to sit uppermost, and thence gives us a lesson of humility. 1. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table, v. 7 . He had charged that sort of men with this in general, ch. xi. 43 . Here he brings home the charge to particular persons; for Christ will give every man his own. He marked how they chose out the chief rooms; every man, as he came in, got as near the best seat as he could. Note, Even in the common actions of life, Christ's eye is upon us, and he marks what we do, not only in our religious assemblies, but at our tables, and makes remarks upon it. 2. He observed how those who were thus aspiring often exposed themselves, and came off with a slur; whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it. (1.) Those who, when they come in, assume the highest seats, may perhaps be degraded, and forced to come down to give place to one more honourable, v. 8, 9 . Note, It ought to check our high thoughts of ourselves to think how many there are that are more honourable than we, not only in respect of worldly dignities, but of personal merits and accomplishments. Instead of being proud that so many give place to us, it should be humbling to us that there are so many that we must give place to. The master of the feast will marshal his guests, and will not see the more honourable kept out of the seat that is his due, and therefore will make bold to take him lower that usurped it; Give this man place; and this will be a disgrace before all the company to him that would be thought more deserving than he really was. Note, Pride will have shame, and will at last have a fall. (2.) Those who, when they come in, content themselves with the lowest seats, are likely to be preferred ( v. 10 ): "Go, and seat thyself in the lowest room, as taking it for granted that thy friend, who invited thee, has guests to come that are of better rank and quality than thou are; but perhaps it may not prove so, and then it will be said to thee, Friend, go up higher. The master of the feast will be so just to thee as not to keep thee at the lower end of the table because thou wert so modest as to seat thyself there." Note, The way to rise high is to begin low, and this recommends a man to those about him: " Thou shalt have honour and respect before those that sit with thee. They will see thee to be an honourable man, beyond what at first they thought; and honour appears the brighter for shining out of obscurity. They will likewise see thee to be a humble man, which is the greatest honour of all. Our Saviour here refers to that advice of Solomon ( Prov. xxv. 6, 7 ), Stand not in the place of great men, for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower. " And Dr. Lightfoot quotes a parable out of one of the rabbin somewhat like this. "Three men," said he, "were bidden to a feast; one sat highest, For, said he, I am a prince; the other next, For, said he, I am a wise man; the other lowest, For, said he, I am a humble man. The king seated the humble man highest, and put the prince lowest." 3. He applied this generally, and would have us all learn not to mind high things, but to content ourselves with mean things, as for other reasons, so for this, because pride and ambition are disgraceful before men: for whosoever exalteth himself shall be abased; but humility and self-denial are really honourable: he that humbleth himself shall be exalted, v. 11 . We see in other instances that a man's pride will bring him low, but honour shall uphold the humble in spirit, and before honour is humility. II. He takes occasion to reprove the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should rather have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford themselves a good meal's meat. See Neh. viii. 10 . Our Saviour here teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity and in magnificent house-keeping. 1. "Covet not to treat the rich; invite not thy friends, and brethren, and neighbours, that are rich, " v. 12 . This does not prohibit the entertaining of such; there may be occasion for it, for the cultivating of friendship among relations and neighbours. But, (1.) "Do not make a common custom of it; spend as little as thou canst that way, that thou mayest not disable thyself to lay out in a much better way, in almsgiving. Thou wilt find it very expensive and troublesome; one feast for the rich will make a great many meals for the poor." Solomon saith, He that giveth to the rich shall surely come to want, Prov. xxii. 16 . "Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy poor friends, not to those that need thee not." (2.) "Be not proud of it. " Many make feasts only to make a show, as Ahasuerus did ( Esth. i. 3, 4 ), and it is no reputation to them, they think, if they have not persons of quality to dine with them, and thus rob their families, to please their fancies. (3.) "Aim not at being paid again in your own coin." This is that which our Saviour blames in making such entertainments: "You commonly do it in hopes that you will be invited by them, and so a recompence will be made you; you will be gratified with such dainties and varieties as you treat your friends with, and this will feed your sensuality and luxury, and you will be no real gainer at last." 2. "Be forward to relieve the poor ( v. 13, 14 ): When thou makest a feast, instead of furnishing thyself with what is rare and nice, get thy table spread with a competency of plain and wholesome meat, which will not be so costly, and invite the poor and maimed, such as have nothing to live upon, nor are able to work for their living. These are objects of charity; they want necessaries; furnish them, and they will recompense thee with their prayers; they will commend thy provisions, which the rich, it may be, will despise. They will go away, and thank God for thee, when the rich will go away and reproach thee. Say not that thou art a loser, because they cannot recompense thee, thou art so much out of pocket; no, it is so much set out to the best interest, on the best security, for thou shall be recompensed at the resurrection of the just. " There will be a resurrection of the just, a future state of the just. There is a state of happiness reserved for them in the other world; and we may be sure that the charitable will be remembered in the resurrection of the just, for alms are righteousness. Works of charity perhaps may not be rewarded in this world, for the things of this world are not the best things, and therefore God does not pay the best men in those things; but they shall in no wise lose their reward; they shall be recompensed in the resurrection. It will be found that the longest voyages make the richest returns, and that the charitable will be no losers, but unspeakable gainers, by having their recompense adjourned till the resurrection.

Art bidden. Art invited. Verse 8. Art bidden. Art invited. To a wedding. A wedding was commonly attended with a feast or banquet. The highest room. The seat at the table nearest the head. A more honourable man. A more aged man, or a man of higher rank. It is to be remarked that our Saviour did not consider the courtesies of life to be beneath his notice. His chief design here was, no doubt, to reprove the pride and ambition of the Pharisees; but, in doing it, he teaches us that religion does not violate the courtesies of life. It does not teach us to be rude, forward, pert, assuming, and despising the proprieties of refined intercourse. It teaches humility and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life; and this is true politeness, for true politeness is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of religion who suppose that because they are professed Christians, they must be rude and uncivil, and violate all the distinctions in society. The example and precepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat men according to their rank and character. Comp. Mt 22:21; Rom 13:7; 1Pet 2:17. (d) "When thou art" Prov 25:6,7

The lowest room. The lowest seat at the table; showing that you are not desirous of distinctions, or greedy of that honour which may properly belong to you. Shalt have worship. The word worship here means honour. They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward. They will do you honour because you have shown a humble spirit.

Mt 23:12.

Whosoever exalteth, &c. This is universal among men, and it is also the way in which God will deal with men. Men will perpetually endeavour to bring down those who endeavour to exalt themselves; and it is a part of God's regular plan to abase the proud, to bring down the lofty, to raise up those that be bowed down, and show his favours to those who are poor and needy. (e) "For, whosoever" 1Sam 15:17, Job 22:29, Ps 18:27, Prov 15:33, 29:23 Mt 28:12, Lk 18:14, Jas 4:6, 1Pet 5:5

Call not thy friends - That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments? Lest a recompense be made - This fear is as much unknown to the world, as even the fear of riches.

Call not thy friends, &c. This is not to be understood as commanding us not to entertain at all our relatives and friends; but we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honourable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call not only your friends, but call also the poor, &c. Comp. Ex 16:8, 1Sam 15:22, Jer 7:22,23 Mt 9:13. Thy kinsmen. Thy relations. A recompense. Lest they feel themselves bound to treat you with the same kindness, and, in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid. (f) "nor thy rich" Prov 22:16

The poor. Those who are destitute of comfortable food. The maimed. Those who are deprived of any member of their body, as an arm or a leg, or who have not the use of them so that they can labour for their own support. (g) "call the poor" Neh 8:10,12

One of them that sat at table hearing these things - And being touched therewith, said, Happy is he that shall eat bread in the kingdom of God - Alluding to what had just been spoken. It means, he that shall have a part in the resurrection of the just.

Shalt be blessed. Blessed in the act of doing good, which furnishes more happiness than riches can give, and blessed or rewarded by God in the day of judgment. They cannot recompense thee. They cannot invite you again, and thus pay you; and by inviting them you show that you have a disposition to do good. The resurrection of the just. When the just or holy shall be raised from the dead. Then God shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ, Mt 10:42; 25:34-36.

Blessed is he that shall eat bread in the kingdom of God. The kingdom of God here means the kingdom which the Messiah was to set up. Mt 3:2. The Jews supposed that he would be a temporal prince, and that his reign would be one of great magnificence and splendour. They supposed that the Jews then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed that the ancient just men would then be raised up to enjoy the blessings of the reign of the Messiah. Our Saviour having mentioned the resurrection of the just, this man understood it in the common way of the Jews, and spoke of the peculiar happiness which they expected at that time. The Jews only, he expected, would partake of those blessings. Those notions the Saviour corrects in the parable which follows. (h) "Blessed is he that shall" Rev 19:19

The Generous Invitations; The Neglected Feast. 15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A certain man made a great supper, and bade many: 17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, That none of those men which were bidden shall taste of my supper. Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions. I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God ( v. 15 ), which, some tell us, was a saying commonly used among the rabbin. 1. But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward. 2. Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more. II. The parable which our Lord Jesus put forth upon this occasion, v. 16 , &c. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe, 1. The free grace and mercy of God, shining in the gospel of Christ; it appears, (1.) In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment ( v. 16 ): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day. (2.) In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa. xxv. 6 . Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: " All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved. " 2. The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, v. 18 . One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all ato mias , some supply horas , all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnomes , they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. " I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen. " [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion— Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once ( v. 30 ): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year ( Deut. xxiv. 5 ), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome. 3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him ( v. 21 ): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb. xiii. 17 . 4. The master's just resentment of this affront: He was angry, v. 21 . Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be for bidden; when the door is shut, the foolish virgins will be denied entrance. 5. The care that was taken to furnish the table with guests, as well as meat. "Go" (saith he to the servants), " go first into the streets and lanes of the city, and invite, not the merchants that are going from the custom-house, nor the tradesmen that are shutting up their shops; they will desire to be excused (one is going to his counting-house to cast up his books, another to the tavern to drink a bottle with his friend); but, that you may invite those that will be glad to come, bring in hither the poor and the maimed, the halt and the blind; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, from hedging and ditching there, and compel them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a banter; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be importunate with them and do not leave them till you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled. Now observe here, (1.) The provision made for precious souls in the gospel of Christ shall appear not to have been made in vain; for, if some reject it, yet others will thankfully accept the offer of it. Christ comforts himself with this, that, though Israel be not gathered, yet he shall be glorious, as a light to the Gentiles, Isa. xlix. 5, 6 . God will have a church in the world, though there are those that are unchurched; for the unbelief of man shall not make the promise of God of no effect. (2.) Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labour under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind. Christ here plainly refers to what he had said just before, in direction to us, to invite to our tables the poor and maimed, the lame and blind, v. 13 . For consideration for the countenance which Christ's gospel gives to the poor should engage us to be charitable to them. His condescensions and compassions towards them should engage ours. (3.) Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising. (4.) Christ's ministers must be both very expeditious and very importunate in inviting to the gospel feast: " Go out quickly ( v. 21 ); lose not time, because all things are now ready. Call to them to come to-day, while it is called to-day; and compel them to come in, by accosting them kindly, and drawing them with the cords of a man and the bands of love. " Nothing can be more absurd than fetching an argument hence for compelling men's consciences, nay, for compelling men against their consciences, in matters of religion: "You shall receive the Lord's supper, or you shall be fined and imprisoned, and ruined in your estate." Certainly nothing like this was the compulsion here meant, but only that of reason and love; for the weapons of our warfare are not carnal. (5.) Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves. (6.) Christ's house, though it be large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him.

Then said he - Continuing the allusion. A certain man made a great supper - As if he had said, All men are not sensible of this happiness. Many might have a part in it, and will not.

A great supper. Or great feast. It is said to be great on account of the number who were invited. Bade many. Invited many beforehand. There is little difficulty in understanding this parable. The man who made the supper is, without doubt, designed to represent God; the supper, the provisions which he has made for the salvation of men; and the invitation, the offers which he made to men, particularly to the Jews, of salvation. See a similar parable explained Mt 22:1, also Mt 22:2-13. (i) "A certain man" Mt 22:2 (k) "great supper" Is 25:6,7

Sent his servant. An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invited just the time when the feast was prepared. The custom here referred to still prevails in Palestine. Dr. Thomson ( The Land and the Book, vol. i. p. 178) says "If a sheikh, beg, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Lk 14:17: Tefuddulu, el asha hader--Come, for the supper is ready. The fact that this custom is mainly confined to the wealthy and to the nobility is in strict agreement with the parable, where the certain man who made the great supper and bade many is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast, nor would such excuses as those in the parable be more acceptable to a Druse emeer than they were to the lord of this great supper." (l) "Come, for all" Prov 9:2,5, Song 5:1, Isa 55:1,2

They all began to make excuse - One of them pleads only his own will, I go: another, a pretended necessity, I must needs go: the third, impossibility, I cannot come: all of them want the holy hatred mentioned Lu 14:26. All of them perish by things in themselves lawful. I must needs go - The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation.

I have bought a piece of ground. Perhaps he had purchased it on condition that he found it as good as it had been represented to him. I must needs go. I have necessity, or am obliged to go and see it; possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a necessity to neglect the affairs of religion. The affairs of the world, they pretend, are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the Scriptures, or keep up the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek first the kingdom of God and his righteousness, nor can he approve any excuse that men may make for not doing it. (m) "first" Lk 8:14

I go to prove them. To try them, to see if he had made a good bargain. It is worthy of remark that this excuse was very trifling. He could as easily have tried them at any other time as then, and his whole conduct shows that he was more disposed to gratify himself than to accept the invitation of his friend. He was selfish; just as all sinners are, who, to gratify their own worldliness and sins, refuse to accept the offers of the gospel.

I have married a wife, &c. Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes off the affections from God, and prevents our accepting the blessings which he would bestow on us. This was the most trifling excuse of all; and we cannot but be amazed that such excuses are suffered to interfere with our salvation, and that men can be satisfied for such reasons to exclude themselves from the kingdom of God. (n) "I have married a wife" Lk 14:26, 1Cor 7:33

The servant came and showed his lord these things - So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers.

Showed his lord. Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint him with the manner in which his invitation had been received. Being angry. Being angry at the men who had slighted his invitation; who had so insulted him by neglecting his feast, and preferring for such reasons their own gratification to his friendship and hospitality. So it is no wonder that God is angry with the wicked every day. So foolish as well as wicked is the conduct of the sinner, so trifling is his excuse for not repenting and turning to God, that it is no wonder if God cannot look upon their conduct but with abhorrence. Go out quickly. The feast is ready. There is no time to lose. They who partake of it must do it soon. So the gospel is ready; time flies; and they who partake of the gospel must do it soon, and they who preach it must give diligence to proclaim it to their fellow-men. The streets and lanes of the city. The places where the poor, &c., would be found. Those first invited were the rich, who dwelt at ease in their own houses. By these the Jews were intended; by those who were in the streets, the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city. The maimed, &c. Mt 14:13. (o) "being angry" Ps 2:12 (p) "into the streets" Rev 22:17 (q) "poor" 1Sam 2:8, Ps 113:7,8 (r) "halt" Ps 38:7, Is 33:23, 35:6

Yet there is room. He went out and invited all he found in the lanes, and yet the table was not fall. This he also reported to his master. There is room. What a glorious declaration is this in regard to the gospel! There yet is room. Millions have been saved, but there yet is room. Millions have been invited, and have come, and have gone to heaven, but heaven is not yet full. There is a banquet there which no number can exhaust; there are fountains which no number can drink dry; there are harps there which other hands may strike; and there are seats there which others may occupy. Heaven is not full, and there yet is room. The Sabbath-school teacher may say to his class, there yet is room; the parent may say to his children, there yet is room; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted; the blood of the atonement has not lost its efficacy; heaven is not full. What a sad message it would be if we were compelled to go and say, "There is no more room--heaven is full --not another one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled; every seat is occupied." But, thanks be to God, this is not the message which we are to bear; and if there yet is room, come, sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the universe is to be vacant, O let it be the dark world of woe! (s) "yet there is room" Ps 103:6, 130:7

Compel them to come in - With all the violence of love, and the force of God's word. Such compulsion, and such only, in matters of religion, was used by Christ and his apostles.

Go out into the highways. Since enough had not been found in the lanes and streets, he commands the servant to go into the roads--the public highways out of the city, as well as to the streets in it--and invite them also. Hedges. A hedge is the inclosure around a field or vineyard. It was commonly made of thorns, which were planted thick, and which kept the cattle out of the vineyard. "A common plant for this purpose is the prickly pear, a species of cactus, which grows several feet high, and as thick as a man's body, armed with sharp thorns, and thus forming an almost impervious defence" (Professor Hackett, Scripture Illustrations, p. 174). Those in the hedges were poor labourers employed in planting them or trimming them-- men of the lowest class and of great poverty. By his directing them to go first into the streets of the city and then into the highways, we are not to understand our Saviour as referring to different classes of men, but only as denoting the earnestness with which God offers salvation to men, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of keeping, and they should not be pressed or forced to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable. Compel them. That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the earnestness of the man; his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or ignorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to urge them to come, to press on them the salvation of the gospel, and to use ALL the means in their power to bring into heaven poor and needy sinners. (t) "compel" Ps 110:3

For refers to Go out, Lu 14:23.

For l say unto you. These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him. None of these men. This cannot be understood as meaning that no Jews would be saved, but that none of those who had treated him in that manner --none who had so decidedly rejected the offer of the gospel--would be saved. We may here see how dangerous it is once to reject the gospel; how dangerous to grieve away the Holy Spirit. How often God forsakes for ever the sinner who has been once awakened, and who grieves the Holy Spirit. The invitation is full and free; but when it is rejected, and men turn wilfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel at once; to accept the gracious invitation, and enter without delay the path that conducts to heaven! (u) "that none of these men" Prov 1:24, Mt 21:43, He 12:25

Mt 10:37, Mt 10:38. Verse 25.

The Necessity of Self-denial. 25 And there went great multitudes with him: and he turned, and said unto them, 26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27 And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here, I. How zealous people were in their attendance on Christ ( v. 25 ): There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile. II. How considerate he would have them to be in their zeal. Those that undertake to follow Christ must count upon the worst, and prepare accordingly. 1. He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, "If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man." But he tells them quite the contrary. (1.) They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, v. 26 . A man cannot be Christ's disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death ), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh's court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher. [1.] Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi's was, when he said to his father, I have not seen him, Deut. xxxiii. 9 . When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour. [2.] Every man loves his own life, no man ever yet hated it; and we cannot be Christ's disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ. (2.) That they must be willing to bear that which was very heavy ( v. 27 ): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer—the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him. 2. He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Josh. xxiv. 19 . It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ's will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it. (1.) When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it ( v. 28-30 ): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note, [1.] All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven. [2.] Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price? [3.] Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it. [4.] Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought ( 2 John 8 ), and all we have done and suffered is in vain, Gal. iii. 4 . (2.) When we undertake to be Christ's disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, v. 31, 32 . A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note, [1.] The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition. [2.] We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ's banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong. [3.] Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling. This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Matt. v. 25 , Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult. But the application of this parable here ( v. 33 ) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war ( Prov. xx. 18 ); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ's disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly. 3. He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, v. 34, 35 . (1.) Good Christians are the salt of the earth, and good ministers especially ( Matt. v. 13 ); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury. (2.) Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it. [1.] It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb. vi. 4-6 . If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate. [2.] It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool. [3.] It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?

If any man come to me, and hate not his father - Comparatively to Christ: yea, so as actually to renounce his field, oxen, wife, all things, and act as if he hated them, when they stand in competition with him. Mt 10:37.

Mt 10:37; Mt 10:38. Verse 26. And hate not. The word hate, here, means simply to love less. See the meaning of the verse in Mt 10:37. It may be thus expressed: "He that comes after me, and does not love his father less than he loves me, &c., cannot be my disciple." We are not at liberty literally to hate our parents. This would be expressly contrary to the fifth commandment. See also Eph 6:1-3; Co 3:20. But we are to love them less than we love Christ; we are to obey Christ rather than them; we are to be willing to forsake them if he calls us to go and preach his gospel; and we are to submit, without a murmur, to him when he takes them away from us. This is not an uncommon meaning of the word hate in the Scriptures. Comp. Mal 1:2,3; Gen 29:30,31; De 21:15-17. (v) "and hate not his father" De 33:9, Mt 10:37 (w) "his own life" Acts 20:24, Rev 12:11

Mt 10:37; Mt 10:38. Verse 27. (x) "whosoever doth not" Mt 16:24, Mk 8:34, 9:23, 2Ti 3:12

And which of you intending to build a tower - That is, and whoever of you intends to follow me, let him first seriously weigh these things.

Intending to build a tower. See Mt 21:33. A tower was a place of defence or observation, erected on high places or in vineyards, to guard against enemies. It was made high, so as to enable one to see an enemy when he approached; and strong, so that it could not be easily taken. Counteth the cost. Makes a calculation how much it will cost to build it. (y) "intending to build a tower" Prov 24:27

Haply. Perhaps. To mock him. To ridicule him. To laugh at him.

(z) "was not able to finish" Heb 7:11

Another king - Does this mean, the prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants!

With ten thousand to meet, &c. Whether he will be able, with the forces which he has, to meet his enemy. Christ here perhaps intends to denote that the enemies which we have to encounter in following him are many and strong, and that our strength is comparatively feeble. To meet him. To contend with him. To gain a victory over him. (a) "consulteth whether" Prov 20:18

Or else. If he is not able. If he is satisfied that he would be defeated. An ambassage. Persons to treat with an enemy and propose terms of peace. These expressions are not to be improperly pressed in order to obtain from them a spiritual signification. The general scope of the parable is to be learned from the connection, and may be thus expressed: 1st. Every man who becomes a follower of Jesus should calmly and deliberately look at all the consequences of such an act and be prepared to meet them. 2nd. Men in other things act with prudence and forethought. They do not begin to build without a reasonable prospect of being able to finish. They do not go to war when there is every prospect that they will be defeated. 3rd. Religion is a work of soberness, of thought, of calm and fixed purpose, and no man can properly enter on it who does not resolve by the grace of God to fulfil all its requirements and make it the business of his life. 4th. We are to expect difficulties in religion. It will cost us the mortification of our sins, and a life of self-denial, and a conflict with our lusts, and the enmity and ridicule of the world. Perhaps it may cost us our reputation, or possibly our lives and liberties, and all that is dear to us; but we must cheerfully undertake all this, and be prepared for it all. 5th. If we do not deliberately resolve to leave all things, to suffer all things that may be laid on us, and to persevere to the end of our days in the service of Christ, we cannot be his disciples. No man can be a Christian who, when he makes a profession, is resolved after a while to turn back to the world; nor can he be a true Christian if he expects that he will turn back. If he comes not with a full purpose always to be a Christian; if he means not to persevere, by the grace of God, through all hazards, and trials, and temptations; if he is not willing to bear his cross, and meet contempt, and poverty, and pain, and death, without turning back, he cannot be a disciple of the Lord Jesus.

So - Like this man, who, being afraid to face his enemy, sends to make peace with him, every one who forsaketh not all that he hath - By withdrawing his affections from all the creatures; By enjoying them only in and for God, only in such a measure and manner as leads to him; By hating them all, in the sense above mentioned, cannot be my disciple - But will surely desist from building that tower, neither can he persevere in fighting the good fight of faith.

(b) "forsaketh not all" Php 3:7,8

Salt - Every Christian, but more eminently every minister. Mt 5:13; Mr 9:50.

Mt 5:13; Mk 9:49,50. Salt is good. It is useful. It is good to preserve life and health, and to keep from putrefaction. His savour. Its saltness. It becomes tasteless or insipid. Be seasoned. Be salted again. Fit for the land. Rather, it is not fit for land---that is, it will not bear fruit of itself. You cannot sow or plant on it. Nor for the dunghill. It is not good for manure. It will not enrich the land. Cast it out. They throw it away as useless. He that hath ears, &c. See Mt 11:15. You are to understand that he that has not grace in his heart; who merely makes a profession of religion, and who sustains the same relation to true piety that this insipid and useless mass does to good salt, is useless in the church, and will be rejected. Real piety, true religion, is of vast value in the world. It keeps it pure, and saves it from corruption, as salt does meat; but a mere profession of religion is fit for nothing, it does no good. It is a mere encumbrance, and all such professors are fit only to be cast out and rejected. All such must be rejected by the Son of God, and cast into a world of wretchedness and despair. Comp. Mt 7:22,23; 8:12; 23:30; 25:30; Rev 3:16; Job 8:13; 26:13. (d) "but men cast it out" Jn 15:6