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.

Sermon for the Seventeenth Sunday after Trinity; Luke 14:1-11 1 This Gospel offers us two leading thoughts; one is general and is found in all our Gospel lessons, the other is peculiar to this one. First, in its general character, it shows who the Lord Jesus is and what we may expect of him, and in this is exhibited both faith and love. 2 Faith is here set forth in that this man, sick with the dropsy, looks to Christ and firmly believes he will help him. This faith he had as the result of his previous acquaintance with Jesus. He knows him as a kind, friendly and sympathetic man who always helps everyone and lets none go away uncomforted. Had he not heard such reports about the Lord he would not have followed him, even into the house. He must indeed have had some gospel knowledge and believed the wonderful things spoken about him. 3 And this is the Gospel, as I said, that must be preached and heard before there can be faith. We must know that God is kindly disposed toward us and has sent his Son from heaven to help us. This the conscience must hear and believe; for if God were unfriendly and unmerciful toward us, it would avail little to know that all his creatures sympathize with us. If God is satisfied with us, no creature can do us any harm, as St. Paul says in Rom. 8:31: “If God is for us, who is against us?” Let death, devil, hell and all creation rage; we are safe. Therefore it is the Gospel that must present to us the God-man as merciful. This is the fountain from which our heart can draw faith and a friendly confidence toward God that he will help both the dying and the living in every distress. 4 We notice this here in the man afflicted with dropsy. He had heard of the kindness of Jesus to others and now believes that he will show the same to him. Had he not believed, it would have been impossible to help him. The Gospel resounds in all the world, but it is not heard by everybody. The Pharisees also sat there; they saw these things with their own eyes and failed not to notice what a friendly man Jesus was, but they believed not; hence the Gospel could neither reform them nor give them help and comfort. Thus the Gospel is very universal, but the true laying hold of it is very rare. So much in regard to faith. 5 Later we have here pictured to us also the love in Christ that goes forth and bears fruit, not for itself but for others, as is the nature of true love to do. This is now said on the first part of today's Gospel. 6 However, this Pericope especially teaches us in the second place a necessary doctrine we must possess, if we are to make use of the laws that order the outward and temporal matters and affairs, which the church is to observe. Here we must act wisely and gently, if we wish to do the right thing, especially when weak and timid consciences are concerned. For there is nothing more tender in heaven and on earth, and nothing can bear less trifling, than the conscience. The eye is spoken of as a sensitive member, but conscience is much more sensitive. Hence we notice how gently the Apostles dealt with conscience in divers matters, lest it be burdened with human ordinances. 7 But as we cannot live without law and order, and as it is dangerous to deal with law since it is too apt to ensnare the conscience, we must say a little about human laws and ordinances and how far they are to be observed. The proverb says: “Everything depends upon having a good interpreter.” That is particularly true here where human ordinances are concerned. Where there is no one to interpret and explain the law rightly it is difficult and dangerous to have anything to do with it. Take, for example, a ruler who acts like a tyrant and abuses his authority. If he makes a law and urgently insists on the law being executed, he treats conscience as if he had a sword in his hand and were intent on killing. We have experienced this in the tyrannical laws of popery, how consciences were tormented and hurled into hell and damnation. Yea, there is great danger where one does not know how to temper and apply the laws. 8 Therefore we conclude that all law, divine and human, treating of outward conduct, should not bind any further than love goes. Love is to be the interpreter of law. Where there is no love, these things are meaningless, and law begins to do harm; as is also written in the Pope's book: “If a law or ordinance runs counter to love, it will soon come to an end.” This is in brief spoken of divine and human laws. The reason for enacting all laws and ordinances is only to establish love, as Paul says, Rom. 13:10: “Love therefore is the fulfilment of the law.” Likewise verse 8: “Owe no man anything, save to love one another.” For if I love my neighbor, I help him, protect him, hold him in honor, and do what I would have done to me. 9 Since then all law exists to promote love, law must soon cease where it is in conflict with love. Therefore, everything depends upon a good leader or ruler to direct and interpret the law in accordance with love. Take the example of the priests and monks. They have drawn up laws that they will say mass and do their praying and juggle with God in other ways at given hours according to the clock. If now a poor man should call and ask for a service at an hour when they were to hold mass or repeat their prayers, they might say: “Go your way; I must now read mass, must attend to my prayers,” and thus they would fail to serve the poor man, even if he should die. In this manner the most sanctimonious monks and Carthusians act; they observe their rules and statutes so rigorously that, although they saw a poor man breathing his last breath and could help him so easily, yet they will not do it. But the good people, if they were Christians, ought to explain the laws and statutes in harmony with love, and say: Let the mass go, let the sacraments, prayers, and the ordinances all go; I will dispense with works, I will serve my neighbor; love put in practice in serving my neighbor is golden in comparison with such human works. 10 And thus we should apply every law, even as love suggests, that it be executed where it is helpful to a fellow-man, and dispensed with where it does harm. Take a common illustration: If there were a housekeeper who made the rule in his home to serve now fish, then meat, now wine, then beer, even as it suits him; but perchance some one of his household took sick and could not drink beer or wine, nor eat meat or fish, and the housekeeper would not give him anything else, but say: No, my rules and regulations prescribe thus; I cannot give you anything else: what kind of a housekeeper would such an one be? One ought to give him sneeze-wort to purge his brain. For if he were a sensible man he would say: It is indeed true that my rules and regulations prescribe meat or fish for the table today, yet since this diet does not agree with you, you may eat what you like. See how a housekeeper may adjust his own rules and make them conform to the love he entertains for his household. Thus all law must be applied as love toward a fellow-man may dictate. 11 Therefore, since the Mosaic law was not understood nor modified by love in the Old Testament, God promised the people through Moses that he would raise up a prophet who should interpret the law to them. For thus Moses says in Deut. 18:25: “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall harken.” God raised up prophets from time to time to explain the law and apply it, not in its rigor, but in love. Of this Moses himself is an example. He led the children of Israel out of Egypt for forty years hither and thither through the desert. Abraham had been commanded in Gen. 17:12, to circumcise every male on the eighth day. This commandment was plain enough that all had to observe it, yet Moses neglected it and circumcised no one the whole forty years. 12 Now, who authorized Moses to violate this commandment, given to Abraham by God himself? His authority was vested in his knowledge of the law's spirit; he knew how to interpret and apply it in brotherly love, namely, that the law was to be serviceable to the people, and not the reverse. For, if during their journey they had to be ready day by day for warfare, circumcision would have hindered them, and he therefore omitted it, saying in effect: Although this law is given and should be observed, yet we will apply it in the spirit of love, and suspend its operation until we come to the end of our journey. Likewise should all laws be interpreted and applied as love and necessity may demand. Hence the importance of a good interpreter. 13 It was the same in the case of David when he partook of the consecrated bread, which was not lawful for anyone to eat, except the priest, 1 Sam. 21:6; as Christ himself makes use of this example in Mat. 12:3. David was not consecrated, nor were his servants. When he was hungry he went to Ahimelech and asked for himself and men something to eat. Ahimelech answered: I have indeed nothing to give; the shew-bread of the tabernacle is for holy use. Then David and his men helped themselves and ate freely of it. Did David sin in the face of God's ordinance? No. Why not? Because necessity compelled him, seeing there was nothing else to eat. It is in this way that necessity and love may override law. 14 That is what Christ also does in our Gospel, when he heals the suffering man on the Sabbath, although he well knew how strictly the Old Testament required the observance of the Sabbath. But see what the Pharisees do! They stand by watching the Lord. They would not have helped the sick man with a spoonful of wine, even if they could have done so. But Christ handles the law even at the risk of violating it, freely helps the poor man sick with the dropsy and gives the public a reason for his action, when he says, in effect: It is indeed commanded to keep the Sabbath day, yet where love requires it, there the law may be set aside. This he follows up with an illustration from everyday life, then dismisses them in a way they must commend, and they answer him not a word. He says: V.5. “Which of you shall have an ox or an ass fallen into a well and will not straightway draw him up on the Sabbath day?” 15 As if to say: Ye fools, are ye not mad and stupid! If you act thus in the case of saving an ox or an ass which may perhaps be valued at a few dollars, how much rather should one do the same to a neighbor, helping him to his health, whether it be the Sabbath or not! For the Sabbath, as he says elsewhere, was made for man, and not man for the Sabbath. So that the son of man is lord even of the Sabbath, Mark 2:27. 16 Among the Jews there was a rigorous enforcement of the law, even their kings insisted on its strict observance. When the prophets came and explained the law in the spirit of love, saying: This is what Moses means, thus the law is to be understood, then there were false prophets at hand to side with the kings, insisting on the literal text and saying: There, so it is written; it is God's Word; one must not interpret it otherwise. Thereupon the kings proceeded to kill one prophet after another. In the same way the Papists, priests and monks act now. If anyone says: We need not observe their laws literally, but we should rather interpret them in love; then they immediately cry, Heretic! Heretic!! and if they could they would kill him; yea, they do so already quite lustily. 17 As Christ here treats of the law relating to the Sabbath and makes it subserve the needs of man, so we should treat laws of that kind and keep them only so far as they accord with love. If laws do not serve love, they may be annulled at once, be they God's or man's commands. Take an illustration from our former darkness and sorrow under the Papacy. Suppose someone had vowed to visit St. Jacob, and he remembers the words: “Pay that which thou vowest,” Eccl. 5:4. He may have a wife, children or household to care for. What should such an one do? Should he proceed to St. Jacob, or remain at home and support his family? There, decide for yourselves which would be most needful and what harmonizes best with the spirit of love. I regard it best for him to remain home at work and attend to the care of his family. For his pilgrimage to St. Jacob, even if that were not idolatrous and wrong in itself, would be of little profit to him, yea, he would spend and lose more than he could gain. 18 Another example. A mother is about to bear a child, who vowed to eat no flesh on Wednesdays, as many foolish women do. And perhaps because of this vow the mother may injure her offspring and her own body. Then the foolish confessional fathers come and say: Dear daughter, it is written in the Scriptures, what one vows, that must be kept; it is God's command and thou must at any peril keep thy vow. Thus the good woman is soon taken captive and chained by her conscience, goes and fulfils her vow, and does harm both to herself and her offspring. Hence both have sinned, those who taught her thus, and the woman in that she did not esteem her love more than her vow, by which she neither served nor pleased God; yea, more than this, she thus provoked God to anger by keeping her vow. Therefore we should say to such a foolish mother. Behold, thou art about to bear a child, and thou must serve it and desist from this foolish thing, so that great harm may not spring from it; for all laws find their end in love. 19 We should act in like manner toward the false priests, monks and nuns. When they say: Yea, we have vowed so and so, and it is written: “Vow, and pay unto Jehovah your God,” Ps. 76:11, then say to them: Look, there is also a command: “Thou shalt love thy neighbor as thyself.” But in your vocation it is impossible to serve your neighbor, nor can You continue in it without sin. Therefore, forsake it openly and enter a state in which you are not so apt to sin, but where you may serve your fellow-man, help and counsel him; and do not bother about a vow which you did not give to God your Lord, but to the devil; not for the salvation of souls and blessedness, but for damnation and ruin of both soul and body. 20 If you are a Christian you have power to dispense with all commandments so far as they hinder you in the practice of love, even as Christ here teaches. He goes right on, although it is the Sabbath day, helps this sick man and gives a satisfactory and clear reason for his Sabbath work. 21 There is yet another thought in this Gospel about taking a prominent seat at feasts, which we must consider, When the Lord noticed how the guests, the Pharisees, chose to sit in the first seats, he gave them the following parable to ponder: V.8-10. “'When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honorable man than thou be bidden of him, and he that bade thee and him shall come and say to thee, Give this man place;. and then thou shalt begin with shame to take the lower place. But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher. Then shalt thou have glory in the presence of all that sit at meat with thee.” 22 This parable is aimed at the laws and precepts of the Pharisees and scribes which provide that honor should be paid to the great and powerful, giving them the preference and allowing them to sit at the head. Christ here reverses the order and says: “He that would be the greatest, let him take the lowest seat.” Not that a peasant should be placed above a prince; that is not what Christ means, nor would that be proper. But our Lord does not speak here of worldly, but of spiritual things, where humility is specially commended. Let rulers follow the custom of occupying the uppermost seats at festive boards, we have to do here with matters of the heart. Christ does not appoint burgormasters, judges, princes, lords; these stations in life he ignores as subject to civil order and and the dictates of reason. There must be rulers and to them honors are due because of their position; but the spiritual government requires that its participants humble themselves, in order that they may be exalted. 23 Therefore the Lord said to his disciples when they disputed as to who should be the greatest among them: “The kings of the Gentiles have lordship over them, and they that have authority over them are called Benefactors. But ye shall not be so; but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve,” Luke 22:25-27. He then speaks of himself as an illustration, asking: “For which is the greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? But I am in the midst of you as he that serveth.” And in another place, Mat. 20:26-28, he said: “Whosoever would become great among you Shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” 24 The Papists have commented on these verses in their own way and twisted this Gospel, saying: Yea, the Pope is to be the least or youngest, sitting at the foot and serving others; but that is to take place in the heart. They pretended to sit at the foot and to serve others as the humblest; but withal they lorded it over all emperors, kings and princes, yea, trampled them in the dust; just as if emperors, kings, prince's and rulers should not also possess in their hearts the humility of which the Lord here treats. They thus put on airs and make a show of their carnal interpretation. If they had any humility in their hearts their lives would bear testimony to it. Christ speaks here not of outward humility alone, for the inner is the source of the outer; if it is not in the heart it will hardly be manifest in the body. 25 Therefore the Gospel aims at making all of us humble, whatever and whoever we may be, that none may exalt himself, unless urged and elevated by regular authority. That is what the Lord wants to inculcate by this parable, directing it to all, be they high or low. In this spirit he reproves the Pharisees and others who desire high places and are ambitious to get ahead of others. They may accept honors when regularly elected and forced to accept high places. I make these remarks to contravene and discredit their false spiritual interpretations. 26 But now they go and mingle and confuse spiritual and worldly things, and claim it is enough if they be humble in heart when they strive for the chief seats. Nay, dear friends, heart-humility must manifest itself in outer conduct, or it is false. All should therefore he willing to take a lower seat, even to throw themselves at the feet of others, and not move up higher, until urged to do so. Anyone who regards this rule, will do well; but he who disregards it will come to grief by so doing. That is what our Lord desires to impress upon his hearers as he closes this parable. V.11. “For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.” 27 St. Augustine adds a comment here which I wish he had not made, for it savors of vanity, when he says: “A ruler must not abase himself too much, lest his authority be weakened thereby.” This is heathenish and worldly, not Christian; but we can pardon it in such a man, for even the saints on earth are not yet entirely perfect. 28 The sum of this Gospel then is: Love and necessity control all law; and there should be no law that cannot be enforced and applied in love. If it cannot, then let it be done away with, even though an angel from heaven had promulgated it. All this is intended to help and strengthen our hearts and consciences. In this way our Lord himself teaches us how we should humble ourselves and be subject one to another. [However concerning this virtue, what true humility is, I have said enough in former Postils c.] Let this suffice on today's Gospel.

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. 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, si

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.

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

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

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.

t 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. 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 Th

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, &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

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.

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.

en 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. 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

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

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

[[Luther published two sermons for Luke 14:16-24. One can be found in the electronic version in verses 16-20; the other in verses 21-24.]] Sermon for the Second Sunday after Trinity; Luke 14:16-24 1 Here in this Gospel lesson, as everywhere in the Scriptures, we are to be careful that we grasp, as well as we can, the true, simple meaning, as we have often heard, and establish our hearts and consciences in that meaning. For whoever will contend with satan, dare not waver and sway hither and thither, but must be convinced of his, cause and be armed with clear sure written documents, for if the devil gets him on his fork through his unsettled notions, he will then toss him here and there as the wind does the dry leaf. 2 Therefore we must here in this Gospel grasp its true meaning, in which we may be able to stand. It is not to be understood as referring to the holy Sacrament or the bread of the altar, to which the Papists have pulled it as it were by the hair on holy Corpus Christi day, along with many other passages of Scripture, which have not in a single letter any reference or very little to that Sacrament. But the meaning and substance of this text is, that while the Gospel is preached and published in all the world, few people accept it. And it is here called a supper or an evening meal, because the Gospel shall be the last word or doctrine that will usher in the end of the world. 3 Therefore this supper is nothing else than a rich, expensive meal, which God has provided in Christ through the Gospel, in which he spreads before us great possessions and rich treasures. 4 This invitation, however, took place thus, as the text says: The Lord sent out his servant to invite the guests to this costly supper, that is, the Apostles were all sent forth with one and the same word into all the world, to bid and call to this supper with one voice and with one Gospel, or with one message. Thus, when St. Peter arrived at and preached in a place where St. Paul had preached before, it was the same teaching which the one preached as the other, and the hearers also could say: Behold, he preaches just like we heard before from the first one; they agree and are one and the same. In order to show this unity, the Evangelist says: V.17. “And he sent forth his servant,” and says not, his servants, as if he spake of many servants. But the message, the servant should execute and with which he should gain recruits, was: V.17. “Come; for all things are now ready.” 5 For Christ had been crucified, had destroyed sin and death by his death, had risen from the dead, the Holy Spirit had been given, and in short, all things pertaining to this supper were now ready. It all was so prepared that it did not cost us anything; for the Father through Christ bore all its expenses, in order that we without our merit and assistance might enjoy his treasures, and become rich and prosperous. 6 At that time he sent his servant first among the Jews, to invite them to the supper, who had the promises and oracles of God; for the Law and all the prophets were framed to the end that they should prepare a people for God, as the angel Gabriel said of John the Baptist to his father Zacharias: “He shall be filled with the Holy Spirit, even from his mother's womb. And many of the children of Israel shall he turn unto the Lord their God. And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him,” Luke 1:15-17. But what do the guests say to the message of the servant? The text tells us: V.18. “And they all with one consent began to make excuse.” 7 That is what the Lord in Mat. 10:37-38 says: “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that doth not take his cross and follow after me, is not worthy of me.” Now observe how few there are who are thus experts in leaving all for Christ. For whoever will come to this supper, must esteem the Gospel above everything, body and riches, wife and child, friend and foe; yea, he must forsake everything that separates him from the Gospel, let it be as good, right and holy as it ever can be. 8 Do not think that these men who excuse themselves here were engaged in public, coarse sins, and in unrighteous employment and business. No. They were occupied in a laudable, good employment. For it is never wrong that we buy and transact business, that we honestly support ourselves, or take a wife and live in the married state. But the reason we should not come into the state of these persons, is that they were unwilling to leave these things, but hung to them with all their hearts. Now we must be willing to leave them, if the Gospel require it. 9 Should you then say: I would gladly follow and cleave to the Gospel, and cheerfully also do all things besides; but shall I leave my land, my home and servants, my wife and child, that is hard? Has not God commanded that I should labor to support my wife and child? Observe, therefore, this is also the sum of it all; the Gospel is the Word of the cross and the word of offense, so that everyone is easily offended by it. Yes, God commanded you to do this, he commanded you besides to honor and love him above all creatures, and esteem him higher than all things you may know, as the first and greatest commandment teaches: “Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might.” Deut. 6:5; Mat. 22:37. Therefore you must let all things go rather than let them separate you from his love and his Word. 10 However, he loses nothing, who forsakes anything for the Gospel's sake. Do you lose for its sake your temporal life, God will indeed give you another and a better, an eternal life; as Christ in Mat. 10:39 says: “He that findeth his life shall lose it; and he that loseth his life for my sake shall find it.” Must you leave your wife and child; remember, God cares for you, he will give them a much better father than you are; and if you only believe it will certainly come to pass. For you have such great pledges and rich promises and admonitions, that he will not let his Word fail; but will maintain it, if we only heartily trust in and yield to it. As he said in Mat. 19:29: “Every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands for my name's sake, shall receive a hundredfold, and shall inherit eternal life.” Here stand his very word and promise, what wish we further? Or what do we desire that is greater? Ay, where then is the trouble? Only in our faith. Therefore no one comes to this supper, unless he brings with him a true faith, which God honors and loves above all creatures. But what does the Lord do, who lets the guests be invited, and who thus excused themselves? The text says: V.21. “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 maimed, and blind, and lame.” 11 To go out into the streets and lanes means nothing but that the Jews made themselves unworthy of the Gospel, to turn from them and for the disciples turn to the heathen. For Christ commanded his disciples before his resurrection that they should not go into any way of the Gentiles nor preach in any city of the Samaritans; but go only to the lost sheep of the house of Israel and feed them, Mat. 10:5-6, as they did. But since the Jews after the resurrection of Jesus Christ resisted his Word and would not accept it, then the disciples spake to them as we have an example in Acts 13:46-47: “It was necessary that the Word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, that thou shouldest be for salvation unto the uttermost part of the earth.” Is. 49:6. But what does it mean when he says to the servant: V.23. “Go out into the highways and hedges, and constrain them to come in, that my house may be filled.” 12 This is to be understood as referring to those of a dispirited, timid conscience, who also belong among the guests of this supper, they will be constrained to come in. However it is not an outward but an inward and spiritual constraining, and takes place in this way: When the Law is preached and sin is unfolded or made manifest, that man comes to a knowledge of himself, so that compelling and constraining them to come in means, to force anew the sins into the conscience, that thereby man may acknowledge, that he is nothing, that all his works are sinful and damnable, and thus quickly receives a despairing conscience and a bashful and terrified heart, in which every refuge and help are taken from him and everywhere he is unable to find any comfort in them and finally despairs of all help in himself. 13 When this now takes place, it is called “constraining,” for you should not delay his “coming in,” but help him out of his state of despair. But this takes place, when you comfort him with the Gospel and tell him how he may be delivered from his sin, and say to him: Believe in Christ, that he has freed you from sin, then your sins are forgiven you. That is what “constrain them to come in” (compelle intrare) means; and it does not mean outward compelling as they explain it, so that they drive rogues and wicked persons, as it were with police force, to this supper; for that accomplishes nothing, and it is not the sense of the Gospel. Therefore do the constraining energetically in the conscience only, and let it be an inner and spiritual constraining. And the Lord says further to the servant and to others: V.24. “For I say unto you that none of those men that were bidden shalt taste of my supper.” 14 These words are the conclusion and summary of this Gospel lesson, that those, who are the most certain and wish to taste of this supper, shall not taste of it. The reason you have heard. Therefore in brief, the guests, who are here invited and came not, are those who imagine they could obtain the supper through their own works, they greatly exert themselves and are sure of their cause, they wish to taste of the supper. But the Lord concludes with powerful words and says: “That none of those men that were bidden shall taste of my supper.” Why then, dear Lord? They have done nothing bad and neither have they been occupied with false teachings. Why, the reason is that they have denied the faith, and did not publicly confess it before everybody, and did not esteem this rich and expensive supper above all creatures, For since it is costly and precious, it therefore also requires something from the people who esteem it so, and it puts them under some, obligation, be it what it may. See, that is the sense of this Gospel text briefly considered. Whoever desires to develop it further may do so. [

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.

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

[Luther published two sermons for Luke 14:16-24. One can be found in the electronic version in verses 16-20; the other in verses 21-24.]] Sermon for the Second Sunday after Trinity; Luke 14:16-17 (2nd Sermon) 1 The Papists, contrary to the order of the ancient Church, have appointed this Gospel lesson for the first Sunday after Trinity, because they celebrated it the week during the festival of Corpus Christi, as is still the custom among them. For they interpreted the supper, of which this Gospel speaks, to signify the Sacrament of the Altar, and thereby desired to establish the Communion in one part or form only, which, as you well know, is one of their chief abuses and an anti-Christian perversion of this sacrament, concerning which we do not agree with them. 2 Inasmuch as young people are growing up and know nothing about such festivals or pompous demonstrations, and as we older persons forget it also, it is well to remind our people, so that, when our youth come to their churches and see such things, they may not be offended, but may be able to say: That it is not right, that they should play with the holy Sacrament and carry it about, in order thereby to dispense so many false indulgences, not with the intention thereby to honor the Sacrament, for then they would have carried about the entire Sacrament, or both elements, bread and wine. But to the shame and disgrace of the Sacrament, they do this that they themselves may thereby be honored, namely, that the distinction be maintained, that the order of priests is a more special and a higher order before God, than the common order of Christians; because the priests alone receive the entire Sacrament or both elements, the body and the blood of Christ, and other Christians, as people of a lower order, must be satisfied with only one part of the Sacrament. 3 This difference they sought to introduce among the people by such a festival in order thus to praise their order above others, to the shame and disgrace of the holy Sacrament and our Lord Jesus Christ, who did not institute his holy Sacrament for a special order over and above the common order of Christians; just as he also did not suffer and die for a special order, but for the comfort of his Christian church which is not divided, but consists of one body, of the one only Head, Jesus Christ, where all the members, so far as life and character are concerned, are equal; although their works are unequal and different. 4 This abuse, which is very great and harmful, we must not overlook, but picture it forth in its true colors, because the Papists insist with such hardened and impenitent hearts on their own godless conduct. For how does it happen that the holy Sacrament must be used to make a distinction among Christians? Whereas Christ our Lord instituted it chiefly for the comfort of the conscience and for the strengthening of our faith, and further that Christendom should be like a bond, by which Christians are bound together in the most intimate manner; that they be as one bread or one loaf, not only that they might have in common and at the same time one God, one Word, one Baptism, one Sacrament, one hope, one confidence, and all the grace and treasures of Christ in common; but that in their external life they are also one body, where one member assists, serves, helps, advises and sympathizes with the others. 5 This use of the holy Sacrament the Papists have thus entirely abolished, so that they alone have wholly taken the Sacrament to themselves, and thereby have formed an extra class that was to be better than common Christians. Yet, in order that the common people might also highly esteem the one part of the Sacrament and not entirely despise it, they celebrated this festival every year for eight days, when they played with the one part, with the wafer, in a grand procession through the city and carried it about with cymbals and stringed instruments, so that they made the people stare with wonder, and made them think that even if the order of priests were grander and greater before God, yet, they too had something of which they could publicly boast. 6 For this purpose they used this Gospel lesson, although it agrees very poorly with the teaching of the Sacrament under one form. Just as though this master of the house had prepared a feast for mice, and only gave them something to eat and nothing to drink; and yet they themselves sing about it: Venite, comedite panem meum, Et Bibite vinum meum. Come, eat my bread, And drink my wine! And after all, they only gave them the one form, the bread, and kept the wine for themselves. But thus our dear Lord God is constantly treated; whatever he institutes and orders must be perverted and put to shame by the devil and his imps. Thus the Sacrament has also been treated, which on this festival even at the present day is still most horribly blasphemed by the Papists. 7 For as said before, they do not keep this feast in honor of the holy Sacrament, else they would bear in their processions both parts, and the entire Sacrament; but they do it to honor themselves, and they had to raise it high, not for our benefit, but only that we might know what the difference is between a priest and a lay member. In other things, where God has so created them, it is proper to observe the difference, for instance, that a woman is a woman, and a man a man, that worldly government must be distinguished from its subjects, and in like manner other worldly conditions. However, that men should here make a difference where God has put away all differences; that the Pope and bishops, yea, even St. Peter or St. Paul should have a better baptism or a better Gospel than any other common Christian is wrong. Therefore it is also wrong that they wish to have a better Sacrament than other Christians, for Christ our Lord and Saviour, as already said, did not institute the Sacrament to make a difference among his Christians, but for the sake of equality, just as baptism and the Gospel, that we may have just as much from it as other persons. 8 This I desired to say briefly for the sake of the young, and also for our sakes, that everyone should learn to know the devil, and beware of the abominations which Popery has introduced, and has thus divided the Christian church which our Lord God has made one, while they condemn and persecute us because we will not allow ourselves to be made mice and rats who eat without drinking, or only receive the one part. For this reason we in our church have altogether done away with this festival, because the Papists have made it nothing else but pure idolatry, and have gone straight against the order and institution of Christ, bringing disgrace to the holy Sacrament and a positive injury to Christianity. For we will remain with the unity of Christians, that one is as good as another, and all differences are here at an end. This is enough here for the sake of the young and the common people. We will now take up the Gospel lesson. 9 The occasion of this sermon by Christ was the miracle which the Lord Jesus Christ performed in the house of a Pharisee, when he healed one sick of the dropsy. But the Evangelist tells how they followed him and were on the watch for him, in order to catch him. Therefore, he also begins to lecture them, and tells them how they are filled with pride and vanity, and crowd into the highest seats, until he at length comes to the host, and reads a text also to him, how he should invite his guests; not the rich who can invite him again and thank him for it, but the poor, who may welcome him again in the life to come. 10 Following this address one of them who thought himself much more learned than Christ the Lord, begins to say: V.15. “Oh, how blessed is he who eateth bread in the kingdom of God.” As though he would say in his great wisdom: You make yourself unprofitable enough by your preaching! If it would depend on preaching, I can do that, too, even better than you; for I consider this a truly great sermon: “Blessed is he that shall eat bread in the kingdom of God.” 11 Christ replies to him: Yes, says he, I will tell you how blessed you and your comrades are: “A certain man made a great supper, and bade many,” and they despised it and would not come. This blow was meant for him. As though he would say: You say much in the words, that he is a blessed man who eats bread in heaven! Oh, but you are in very great earnest! What an excellent holy man you are, namely, you are one of those who are invited and yet do not come. These are hard, sharp and terrible words when rightly considered; for he is speaking to real thoroughgoing rogues, who sat about the table, not because they wanted to learn anything, but in order to observe him closely to see by what means they might come to him and take him. To those he spoke this parable: V.16. “A certain, man made a great supper.” 12 This man who prepared this supper is our Lord God himself. He is a great and rich Lord, who also once prepared a feast according to his glorious majesty and honor, and it was such a supper which is called great and glorious not only on account of the host, who is God himself, for it would be a glorious supper if he had only given a vegetable broth or a dry crust; yet the food is beyond all measure great and costly, namely, the holy Gospel, yea, Christ our Lord himself. He is himself the food, and is offered unto us through the Gospel, how he has made satisfaction by his death for our sins, and has redeemed us from all the misery of eternal death, of hell, of the wrath of God, sin and eternal condemnation. 13 This preaching of Christ is the great and glorious supper with which he feeds his guests and sanctifies them through his holy Baptism, and comforts and strengthens them through the Sacrament of his body and blood, that nothing may be wanting and a great plenty may be at hand and all become satisfied. Thus this supper is justly called a glorious, great supper on account of the fare and food, so costly and richly prepared that no tongue can describe it and no heart sufficiently grasp it. For it is an eternal food and an eternal drink, by partaking of which a man shall nevermore thirst nor hunger, but be forever satisfied, his thirst is quenched and he becomes joyful; and this not only for one man, but for the whole wide world, even if it were ten times wider, they would all have sufficient. For it is an inexhaustible food and an everlasting drink, as our Gospel says: He who believeth on this Lord Jesus Christ, that he was born for us of the Virgin Mary and crucified for our sins under Pontius Pilate, died, descended into hell, and rose again from the dead and sitteth at the right hand of God, etc.; he who believes this, eats and drinks truly from this supper. For to believe in Christ the Lord means to eat and to drink, from which the people become satisfied, fat and stout and strong, so that they are joyful forever. 14 This is rightly called a great supper, because it is so precious, and is offered to so many people that every one may eat until he is satisfied, and yet the food never becomes less. For it is such a great and strengthening food that it endures forever and gives eternal life, for it nourishes us differently than our mere bodily eating and drinking. If one has eaten and drunk enough today, he must still eat again tomorrow. But this is an eternal food and lasts forever. With this Christ gives those hypocrites at the table to understand that it is a different supper from what they had given him; and yet they are such rogues and knaves, that although they gossip and talk about it a great deal, yet they despise God and his mercy, eternal life and salvation, and hold everything else dearer. It follows further: V.16. “And he bade many.” 15 The many who are bidden are the Jews and all the people of Israel, who from Abraham on, and especially through the prophets had been invited. For to the patriarch Abraham the seed was promised through whom the blessing should come, and to him as the father of this people was this supper first announced. After that the prophets carried it further and directed the attention of the people to it, so that nothing was wanting on the part of the Lord our God, and all were diligently invited. Therefore St. Paul in his Epistles everywhere tells the Jews: Judaeis primum et Graecis: To the Jew first, and also to the Greek. 16 Now when the hour came to go to the table, that is, when the time came for our Lord Christ to be born, to suffer and rise again from the dead, then the servants went out, John the Baptist and the Apostles, and said to those who were bidden, to the people of Israel: Dear people, hitherto you have been invited, now is the time to come, now the supper is ready! Your Lord Jesus Christ, your Messiah is already born, has died and rose again, therefore do not remain away any longer, come to the table, eat and be happy, that is, accept your promised treasure with joy, who has according to promise delivered you from the curse and condemnation and has saved you. And this message was brought especially to the leaders of the people, who held high places in the spiritual and civil governments. But what did they do with it? V.18. “And they all with one consent began to make excuse.” 17 This was a lesson for those guests who sat with Christ at the table, and especially for the good-for-nothing babbler, who wanted to master Christ and preached much about the bread in the kingdom of God; blessed is the man who eats bread in the kingdom of heaven! Yes, Christ answers, do you want to know how blessed you are? I will tell you. The bread is now on the table and the supper prepared. John the Baptist was here, I and my Apostles invite you now to come to the supper; but you do not only stay away, you let the host sit at his great and glorious supper, but you even want to excuse yourselves and yet be pure. Hence it is a twofold sin, not only that you despise the Gospel, but even claim to be doing right, and to be even holy, pious and wise; this is a very grievous sin. It were already too wicked not to believe in the Word of God our Lord; but as they go further and despise it, and yet want to be just besides, is going entirely too far. As our young noblemen also do, who have disgraced and blasphemed the Sacrament and have given to us erring creatures only one part, and at the same time excuse themselves, and claim thereby to have done right. Yea, they also condemn us, and oppress us with all kinds of martyrdom, murder and drive away the people who truly desire to enjoy the whole Sacrament. But let them only pour out their rage hot enough, who knows, who will yet be compelled to sweat in this bath? 18 The Jews acted and excused themselves thus: Oh, we cannot accept the doctrine, for it is opposed to the priesthood and to the law, which God himself has given us through Moses. Besides it also creates divisions in our kingdom which God has confirmed. We must see how to maintain our own affairs! Thus the first one excuses himself with his land, the second with his oxen, and both think they do well; the third does not even excuse himself at all, he simply refuses, and says he cannot come. 19 These are the excuses of the Jews as well as our own, which we prefer against the Gospel, for we are no better than they were. They first pretended that the law of Moses had to remain, and because the Apostles preached against the law, that neither their law, temple nor priests were necessary, for a greater priest was present, Jesus Christ, of the tribe of Judah; they would not tolerate such preaching, but held to their law as they still do. Thus it has come to pass that they still wait at the present day, and must wait until the last day for their Messiah to come, and they hope that he will prepare all things, the old priesthood and kingdom as it was in the time of David, when he will give them everything in the greatest abundance. 20 For Christ here treats of these three parties. The first says: I want to see my farm. These are the foremost and best among them, among the Jews they were the entire priesthood and the chief rulers. These said: We priests must work, cultivate and harvest the land, that is, we must rule the people, and wait upon the priesthood God has entrusted unto us, as Christ also calls ministers cultivators of the soil who sow the Gospel. But as the teachings of the Apostles are opposed to this, it is wrong, and we are justly excused when we do not accept their doctrine. 21 Thus others also who had offices in the civil government excuse themselves with the oxen. For oxen are called the rulers of the people, Ps. 22:12: “Many bulls have encompassed me; strong bulls of Bashan have beset me round.” These also have a fair excuse and say: We have a kingdom and government, instituted and appointed of God, with this we must remain and see to it how we may preserve it. 22 The third class say: The Gospel is a doctrine that will not allow covetousness, nor permit us to strive to have sufficient for our bodily needs, but commands us to risk everything, body and life, money and goods, for Christ's sake. Therefore we will and cannot come, for we must see how we may keep our own, which God has given us. For to take a wife is not to do or undertake anything dishonor-able, but to enter an honorable state, and to be at home and plan how to support yourself, which is everyone's duty. But all this is just that by which an honest housefather commits sin, when he only thinks of this, how he may become rich, keep house well and prosper. God grant it whether it be done with or against God. For the Jews took into consideration only how Moses had promised them if they would be good and keep God's commandments, to give temporal blessings, cattle, lands, wife, child, and all things should be blessed and prosper. Therefore they only sought to have their cellars and kitchens full, and to be rich, and then they thought that they were good, and that God had thus blessed them, as the Psalm says, 144:13-14. 23 Just in this very manner our Papists still excuse themselves and say: The doctrine is right, of course, but we must still adhere to the Church and her orderly government. Again, we must above all things maintain obedience to the worldly power, so that there may be no disturbance and insurrection. Thus they are troubled just like the Jews. If they would accept the Gospel, they fear they might lose their Church and government, whereas the Gospel alone builds up the true Christian church, and prevents all injustice, violence and insurrection. Besides covetousness is also present; since they see nothing in the Gospel but mere poverty and persecution, so that it goes as it does here, that they simply and without fear refuse to obey the Gospel and say, they have taken wives and cannot come, and still they want to be Christians and claim to have done just right, and want to be regarded as pious bishops, good princes and good citizens. 24 But how will it go with them? Just as it did with the Jews. They held so long to their law, priesthood, kingdom and treasures, until they at last went to destruction, and lost one after the other; so that now they dwell here and there and have their homes under foreign princes as if living in a swing. This is the reward for which they labored. For they desired not this supper, and preferred their kingdom, priesthood and houses, rather than the Gospel. Therefore they lost all three, and received the sentence that none of them should taste of this supper, and thus be deprived of both, of temporal things here on earth, and of the everlasting feast in heaven. The same will also certainly be the fate of our adversaries. 25 Thus Christ our Lord lectured this sharp doctor and his associates at the table, and showed them how they stood before our Lord God, namely, that God was angry at them, and would look out for other guests, as follows: V.21. “Then the master of the house, being angry, said to his servants, Go out quickly into the streets and lanes of the city and bring in hither the poor, and maimed, and blind, and lame.” 26 As though he would say: Very well, inasmuch as this must be done, that you must examine your land and oxen and take unto you wives, and on this account neglect my supper, that is, you want your priesthood, kingdom and wealth, and will let me and my Gospel go, hence I will let you go, too, that on this account you will lose all, and I will provide me other guests. Therefore go forth, my servant, into the streets and lanes of the city and bring in hither the poor and crippled, the lame and blind. This was also done among the Jews. For as the great lords, princes and priests, and those who were the best among the people would not accept the Gospel, for reasons already given, our God and Lord accepted the humble fishermen, the poor, miserable and despised little flock, as St. Paul also says, 1 Cor. 1:26-28: “For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called; but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world that he might put to shame the things that are strong, and base things of the world, and the things that are despised, did God choose, yea, and the things that are not, that he might bring to naught the things that are.” 27 According to this passage all that are wise, holy, rich and powerful, God has rejected, because they will not accept his Gospel; and the foolish, simple, and the most insignificant little lights, as Peter, Andrew, Philip, Bartholomew and the like, who were poor fishermen and needy beggars, whom he here calls the poor, the maimed, the lame and blind, are chosen, whom no one would have considered worthy to be the servants of the priests and princes of the people. These were left like dregs, and as Isaiah says, the dregs of the good costly wine; the best among the people, the priests, the leaders, the rich and powerful are cast out as a vessel of good wine, and the dregs alone are left, which the Lord here calls the poor, the lame, the maimed and the blind. These are promoted to grace and honor, so that they become acceptable to God and dear guests, because the others, the high and great people will not come. 28 What the Pharisee now says: “Blessed is he that shall eat bread in the kingdom of God”--to which Christ answers: Yes, blessed are they; but you and your followers are concerned about your farm and oxen. You speak of these things, therefore you shall know that a supper has been prepared, of which the poor shall eat, as the text says, Mat. 11:5, Pauperes evangelizantur, the poor have the Gospel preached to them. For the powerful, the saints, the wise do not want it, therefore it has come to pass that both priests and leaders have been cast away as the best wine, because they have held so firmly to their oxen, their land and their wives; and in their stead have been promoted the poor beggars, who came to the Gospel in this glorious supper. 29 This is to press the Jews very hard, and especially this one here, who wants to be wise and to eat bread in heaven, and yet he clings to his priesthood and kingdom, let Christ and his Gospel be what they may. For his heart is so constituted that he does not need Christ at all to make sure of heaven, but thinks our Lord God will say to him and all the Jews: Come, you Jews, and especially you priests, you saints, you princes, you fat citizens, for you the supper is prepared! Yes, says he, it is true, you are invited, but you care nothing for it and excuse yourselves and claim that you are right. Therefore I cast you away, and accept rather the most humble people, even if I shall obtain no one but the despised, the poor, the maimed and the lame. 30 Thus it shall also be done to our adversaries, and nothing shall help them, though they be great, holy bishops, powerful princes and lords, and think that our Lord God will not thus cast them away, and accept only the poor rats' nest at Wittenberg, and the humble flock who love the Gospel. Yes, my dear friend, if God has cast away the best among his people who had such glorious and great promises, and took the dregs, neither will he give it to thee. Simply because you are great, holy and powerful, will not enable you to eat bread in heaven, for the poor have the Gospel preached to them. For our Lord is much greater, stronger, wiser and holier than all kings and all devils; therefore he cares but little about your holiness or power. And if you will still defy him and so wickedly despise his Word, he will then also rise up against you, so that all your wisdom, power and holiness will come to naught. 31 Thus far this Gospel lesson pertains only to the Jews; for Christ speaks of the lame and cripple who are found in the streets of the city. The people of the Jews are called a city, because they were a constituted and well ordered people, and had the law, the worship, the temple, the priests and king, all of which was ordained by God himself and established by Moses. Now he also sends his servant into the highways and commands him to take guests wherever he could find them, even the beggars along the hedges and everywhere. V.23. “And the Lord said unto the servant, Go out into the high-ways and hedges, and constrain them to come in that my house may be filled.” 32 This refers to us, the heathen, who have dwelt in no city, who were without any worship of the true God, but were idolatrous, and did not know what we or God were. Therefore our condition is properly called a free, open place on the highways, in the field, where the devil walks over us and has his quarters. 33 Go thither, he says, and constrain them to come in. For the world arrays itself against the Gospel in every way, and cannot tolerate this doctrine, and yet this housefather wants his house full of guests, for he himself has thus made preparations, and he now must have people to eat, drink and be joyful, even if he had to make them of stones. 34 Here we can also see that Christ our Lord suffers the world to stand so long for our sakes, although he would have sufficient reason, because of our sins to destroy it every moment. Yet he does not do this because he still desires more guests, and because of the elect who also belong to this supper. Now, because his servants bring the precious Gospel to us, is an indication that we who are baptized and believe, also belong to this supper, for we are the great lords of the hedges, who are blind, poor and lost heathen. 35 But how shall we be constrained, as God does not want any forced worship? He constrains us by having the Gospel preached to all men: “He that believeth and is baptized shall be saved, but he that believeth not shall be damned.” Here he shows us both heaven and hell, death and life, wrath and grace, and reveals unto us our sins and ruined condition, so that we may be awakened on account of it, because we hear that a man as soon as he is born, naturally belongs to the devil and is condemned. This is part of this constraint, by which one is terrified at the wrath of God and desires grace and help from him. 36 When this has taken place by preaching and the hearts are thus stricken and awakened, he then desires that we should preach thus: Dear friend, do not despair because you are a sinner and have such a terrible sentence passed upon you; but do this, go forth and be baptized and hear the Gospel. Here you will learn that Jesus Christ has died for your sake, and has made satisfaction for your sins. If you believe this, then you will be safe against the wrath of God and eternal death, and you shall eat here at this glorious supper and live well, become hearty and strong. 37 This means rightly to constrain, namely, to terrify with sin, not as the Pope constrains with his ban. He does not properly awaken the conscience, because he does not teach what sin really is, but deals with his foolish work, saying, whoever does not observe his order and human tradition, shall be put under the ban. But the Gospel begins to reveal sin and the wrath of God from heaven, Rom. 1, that we all live unrighteously and godlessly, without exception. This our Lord commands us to preach through the Gospel when he says to the Apostles: “Go forth and preach repentance” But a man cannot preach repentance unless he declares that God is angry at all men, because they are full of unbelief, contempt of God and other sins. 38 This wrath must terrify them and make their consciences timid and fearful, that they constrain themselves and say: O, Lord God! what shall I ever do to be relieved from this distress? Now when man is terrified and feels his wretchedness and misery, then it is right to say to him: Sit down at the table of this rich Lord and eat, for there are yet many tables without guests and plenty to eat, that is, be baptized and believe in Jesus Christ, that he has made satisfaction for your sins. Otherwise, there are no means to aid you, except you be baptized and believe. Thus wrath will cease and heaven will shine with pure grace and mercy, forgiveness of sins and eternal life. 39 Therefore these words, “Constrain them to come in!” are for the poor, miserable multitude of those who are constrained, that is, especially we, who, before were lost and condemned heathen, the lovely and comfortable from the masses, by which God desires to forcibly portray and show unto us his unfathomable grace. Far it must ever be an unspeakable love, that he shows in these words that he is so desirous for our welfare and salvation, that he commands us not only friendly to call and encourage poor sinners to come to this supper, but also desires them to be urged and constrained, and that such urging is not to cease, that they may only come to his supper. By this he sufficiently shows that he will not cast them away or permit them to be lost, wherever they themselves will not only through malicious contempt and hardened impenitence oppose such efforts to constrain them. So that he is as Tauler said, immeasurably more anxious to give and help us, than we are or ever can be to receive or to pray, and demands and requires nothing more difficult from us, than that we should widely open our hearts and accept his grace. 40 This constraining, however, is necessary in preaching both repentance and forgiveness of sins; for without repentance we remain too hard and obdurate under his wrath, in our sinful nature and in the kingdom of the devil. And moreover, when the terror of divine wrath strikes us, we are again too fearful, modest and disturbed, to take this to heart and believe, that he will show us such great grace and mercy, and we are always full of anxiety that we do not belong to them, and that he will reject us because of our sins and great unworthiness. Therefore he must himself command and work that men continue and persevere evermore to constrain and urge as much as possible, both by holding forth wrath for the wicked and grace for the faithful. Wrath and repentance urge man to run and cry for grace. This is then the right way a person goes to this supper, and thus from Jews and Gentiles there will be one Christian church, and all will be called alike poor, miserable people, lame and crippled, for they accept the Gospel heartily and with joy. 41 Those, however, who will not do this, be they as wise and as shrewd as they please, receive this sentence, they shall not taste of this supper, that is, the wrath of God shall remain upon them and they shall be condemned on account of their unbelief. For here our Lord does not inquire, as before said, whether they be rich, wise or holy. Therefore, although they be already secure and think there is no danger, they will nevertheless experience, that this sentence will stand, when the Lord here concludes: Non gustabunt, V.24. “they shall not taste of my supper.” We, however, who accept it and with terrified hearts on account of our sins do not reject the grace of God which is made known to us in the Gospel through Christ and is offered to us, shall receive grace instead of wrath; instead of sin, eternal righteousness; and instead of eternal death, eternal life. 42 In our time this terrible sentence, as we see, most powerfully goes forth against the Jews and the Turks, and no saver of the Gospel is left them; yea, it is to them a disgust and abomination, so that they can neither tolerate nor hear it. So are also our Popes and bishops, they shall not even smell this supper, not to say anything of their being filled with it. But we, who by God's peculiar grace have come to this doctrine, shall become hearty, strong and joyful by it, and at the table of this supper we are of good cheer. God grant that we may thus remain constant to the end! Amen. 43 Thus in this parable the Lord would admonish us to esteem the Gospel as dear and precious, and not hold to the crowd who think they are smart, wise, powerful and holy. For here stands the sentence: They shall be cast off and shall never taste. of this supper; as among the Jewish people they have been cast off, and only the small dregs thereof remained. Thus it will also be with us, when we prefer our land, oxen, wives, that is, as it is at present called, spiritual or worldly honor along with temporal goods, to the Gospel. 44 He declares in simple, humble, short but very earnest words: “They shall not taste of my supper.” As though he would say: Very well, my supper, too, is something, and what does it profit if it be better than their oxen, lands, homes and wives, when they now despise it, and regard their lands, oxen and homes, more precious? And when the hour shall come when they must forsake their oxen, lands and homes, then they would gladly also taste of my supper. But then, too, it shall be said: Dear friend, I am not at home at present, I cannot now wait on the guests, go forth to your lands, to your oxen, to your homes, they will, of course, afford you a better supper, because you have so securely and impudently despised my supper. Of course, I have cooked for you and let it cost me dear; this you have rejected with disdain. If now you have cooked better things, eat and be joyful, but you shall not taste of my supper. 45 This will be to them all a hard, terrible and unbearable sentence, when he will call his supper everlasting life, and their lands, oxen and homes the everlasting fire of hell; and remain firm by this forever, that they shall not taste of his supper, that is, there shall be no more hope for them forever. For there neither repentance nor sorrow will avail, and from thence there shall be no return. Therefore these are exceedingly violent words, which show the great and endless wrath of the master of the house, for this is customary with great lords and high people, when they are real angry, they do not speak many words. But what they do say, every word weighs a hundred pounds, for they intend to do more violently than they can express in words. How much more do those short words of the Almighty Lord signify an inexpressible wrath, which can never be reconciled. 46 Yet we act as though a fool or a child had spoken such hard, terrible words, at which we could laugh and make sport, or as though it were our Lord's jest and mockery, and neither hear nor see what the text plainly says, that he is angry, and has spoken this in great wrath; and that he is not a fool or a child, but the Lord and God over all things, before whom we justly tremble and are terrified, as the Scriptures say, the mountains with their base and foundation, and both the sea and the waters flee before him. But no creature is so hard and perverse as man, who has no fear whatever for anything, but despises and makes light of it. 47 But we are indeed sufficiently excused who say: This is our boast. For on that day the whole world must bear witness and confess that they have heard it from us, saw and experienced it, and it does not worry us if they condemn it as heresy. We will gladly bear it, that they call it heresy, and we hear it enough and beyond measure, and thank them kindly besides, that they cry it down as heresy. For thereby they always confess that they have certainly heard, seen and read it. I desire nothing more of them, for in that they confess that they have heard it, they testify that we have not been silent. If then we have not been silent, but have faithfully and diligently taught and preached this, so that our enemies themselves say that we have pressed it too hard, then let that man judge us, whom we hold has commanded us so to preach, and then let that god defend or condemn them, who urges them to condemn us. It shall be known in God's name, whose God is the true God, and whose Christ is the true Christ, and which church is the true Church. It shall be known when the snow disappears. 48 Although there can be no better government for this world than the devil's, or instead of the devil's, the government of the Pope, for this is what the world wants. What the devil wants goes forth and mightily prospers; what God wants both in the spiritual and worldly government, never succeeds and has innumerable hindrances, so that, if I could separate the world from the church, I would gladly assist to subject the world to the Pope and the devil. But Christ our Lord will do this and other things besides, and will keep his supper far enough from the world and the devil. Amen.

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

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

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.

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

For refers to Go out, Lu 14:23 .

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? Evil manners, we say, beget good laws; so, in this chapter, the murmuring of the scribes and Pharisees at the grace of Christ, and the favour he showed to publicans and sin

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

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

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 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.

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

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.

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

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