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Chapter 14

Luke 14

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¹And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath, that they watched him.

²And behold, there was a certain man before him who had the dropsy.

³And Jesus answering, spoke to the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath?

⁴And they held their peace. And he took him and healed him, and let him go;

⁵And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not forthwith pull him out on the sabbath?

⁶And they could not answer him again to these things.

⁷And he put forth a parable to those who were invited, when he marked how they chose out the chief rooms; saying to them,

⁸When thou art invited by any man to a wedding, sit not down in the highest room, lest a more honorable man than thou be invited by him;

⁹And he that invited thee and him, shall come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

¹⁰But when thou art invited, go and sit down in the lowest room; that when he that invited thee cometh, he may say to thee, Friend, go up higher: then shalt thou have honor in the presence of them that sit at table with thee.

¹¹For whoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.

¹²Then said he also to him that invited him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also invite thee again, and a recompense be made thee.

¹³But when thou makest a feast, call the poor, the maimed, the lame, the blind:

¹⁴And thou shalt be blessed: for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

¹⁵And when one of them that sat at table with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.

¹⁶Then said he to him, A certain man made a great supper, and invited many:

¹⁷And sent his servant at supper-time, to say to them that were invited, Come, for all things are now ready.

¹⁸And they all with one consent began to make excuse. The first said to him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

¹⁹And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

²⁰And another said, I have married a wife: and therefore I cannot come.

²¹So 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.

²²And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

²³And the lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

²⁴For I say to you, that none of those men who were invited, shall taste my supper.

²⁵And there went great multitudes with him: and he turned, and said to them,

²⁶If any man cometh to me, and hateth not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple.

²⁷And whoever doth not bear his cross, and come after me, cannot be my disciple.

²⁸For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he hath sufficient to finish it ?

²⁹Lest perhaps after he hath laid the foundation, and is not able to finish it , all that behold it begin to mock him,

³⁰Saying, This man began to build, and was not able to finish.

³¹Or what king going to make war against another king, sitteth not down first, and consulteth whether he is able with ten thousand to meet him that cometh against him with twenty thousand?

³²Or else, while the other is yet a great way off, he sendeth an embassy, and desireth conditions of peace.

³³So likewise, whoever he is of you that forsaketh not all that he hath, he cannot be my disciple.

³⁴Salt is good: but if the salt hath lost its savor, with what shall it be seasoned?

³⁵It 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.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

Christ heals a man ill of the dropsy, on a Sabbath day, Luk 14:1-6. He inculcates humility by a parable, Luk 14:7-11. The poor to be fed, and not the rich, Luk 14:12-14. The parable of the great supper, Luk 14:15-24. How men must become disciples of Christ, Luk 14:25-27. The parable of the prudent builder, who estimates the cost before he commences his work, Luk 14:28-30. And of the provident king, Luk 14:31, Luk 14:32. The use of these parables, Luk 14:33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luk 14:34, Luk 14:35.

Verse 1

Chief Pharisees - Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people. To eat bread on the Sabbath day - But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honor. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the laboring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sabbath be a festival, let it be observed unto the Lord; and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day. They watched him - Or, were maliciously watching, παρατηρουμενοι - from παρα, intens. or denoting ill, and τηρεω, to observe, watch. Raphelius, on Mar 3:2, has proved from a variety of authorities that this is a frequent meaning of the word: - clam et insidiose observare, quid alter agat - to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more favorable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an advantage over one of his own guests must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honor of human nature, that devils alone were capable. Among the Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote. A public robber in Persia, known by the name of Yacoub, ibn Leits Saffer, broke open the treasury of Dirhem, the governor of Sistan. Notwithstanding 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

HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24) man before him--not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [DE WETTE].

Verse 3

(See on Mat 12:11-12).

Verse 7

a parable--showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Luk 14:11). chief rooms--principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.

Verse 8

wedding--and seating thyself at the wedding feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host [BENGEL].

Verse 9

the lowest--not a lower merely [BENGEL]. with shame--"To be lowest is only ignominious to him who affects the highest" [BENGEL].

Verse 10

Friend--said to the modest guest only, not the proud one (Luk 14:9) [BENGEL]. worship--honor. The whole of this is but a reproduction of Pro 25:6-7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of the minutest features of social life, such great laws of the Kingdom of God, as that of Luk 14:11.

Verse 11

whosoever, &c.--couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." (See on Luk 18:14).

Verse 12

call not thy friends--Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [BENGEL]. lest . . . a recompense be given thee--a fear the world is not afflicted with [BENGEL]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mat 5:46-47).

Verse 13

call the poor--"Such God Himself calls" (Luk 14:21) [BENGEL].

Verse 14

blessed--acting from disinterested, god-like compassion for the wretched.

Verse 15

when one . . . heard . . . he said, Blessed, &c.--As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (Num 23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.

Verse 16

a great supper--(Compare Isa 25:6). bade many--historically, the Jews (see on Mat 22:3); generally, those within the pale of professed discipleship.

Verse 17

supper-time . . . all now ready--pointing undoubtedly to the now ripening preparations for the great Gospel call. (See on Mat 22:4.)

Verse 18

all began to make excuse--(Compare Mat 22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Luk 14:18), "the deceitfulness of riches" (Luk 14:19), and "the pleasures of this life" (Luk 14:20), which "choke the word" (Mat 13:22 and Luk 8:14). Each differs from the other, and each has its own plausibility, but all come to the same result: "We have other things to attend to, more pressing just now." Nobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they would come, and when these are out of the way they will come. So it certainly is in the case intended, for the last words clearly imply that the refusers will one day become petitioners.

Verse 21

came, and showed, &c.--saying as in Isa 53:1. "It is the part of ministers to report to the Lord in their prayers the compliance or refusal of their hearers" [BENGEL]. angry--in one sense a gracious word, showing how sincere he was in issuing his invitations (Eze 33:11). But it is the slight put upon him, the sense of which is intended to be marked by this word. streets and lanes--historically, those within the same pale of "the city" of God as the former class, but the despised and outcasts of the nation, the "publicans and sinners" [TRENCH]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heathen in the midst of revealed light, and in every sense miserable.

Verse 22

yet there is room--implying that these classes had embraced the invitation (Mat 21:32; Mar 12:37, last clause; Joh 7:48-49); and beautifully expressing the longing that should fill the hearts of ministers to see their Master's table filled.

Verse 23

highways and hedges--outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outermost circles, of human society. compel them to come in--not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1) "We are not fit company for such a feast." (2) "We have no proper dress, and are ill in order for such a presence." How fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse--make them come as they are--bring them along with you." What a directory for ministers of Christ! that my house may be filled--"Grace no more than nature will endure a vacuum" [BENGEL].

Verse 24

I say unto you, That none--Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of Pro 1:24-33; The Marriage Supper, Mat 22:2-14).

Verse 25

ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35) great multitudes with him--on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (Luk 2:44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.

Verse 26

If any man, &c.--(See on Mat 10:34-36, and Mar 8:34-35).

Verse 28

which of you, &c.--Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (STIER, ALFORD, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Luk 14:32), two things are taught: (1) Better not begin (Rev 3:15), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (Jo1 5:4), and nerved by power from above, which "out of weakness makes it strong" (Heb 11:34; Pe1 1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Luk 14:33).

Verse 34

Salt, &c.--(See on Mat 5:13-16; and Mar 9:50). Next: Luke Chapter 15

Introduction

And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Luk 17:11. As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, Joh 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him; to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these (g); "what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.'' And this last canon, or rule, is of the utmost importance with them; for they (h) say, "whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'' That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him. (g) Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. (h) T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13.

Verse 2

And behold, there was a certain man before him,.... Who sat just before him, as he was at table; who either came there of himself, in order to receive a cure; or rather, since it was in a private house, and he at table too, was brought and set there on purpose by the Pharisees, to try whether Christ would heal him on the sabbath day, that they might have somewhat against him; which they doubted not but he would do, knowing his compassionate and beneficent disposition to do good to creatures in distress, whenever he had an opportunity: which had the dropsy: or "gathered waters", as the Syriac version renders it; was filled with water, which is the nature of that disease, and distinguishes it from what is called the dry dropsy: this disease is a preternatural collection of serum, or water in some part of the body; or a too great proportion thereof in the blood. The "dropsy" acquires different names, from the different parts it afflicts, or the different parts the waters are collected in; that of the "abdomen", or lower belly, called simply and absolutely "dropsy", is particularly denominated "ascites"; that of the whole habit of the body, "anasarca", or "leucophlegmatia"; that of the head, "hydrocephalus"; that of the scrotum, "hydrocele".---There is also a species of this disease, supposed to be caused instead of water, by a collection of wind, called "tympanites"; and by Hippocrates, the "dry dropsy": we also meet with dropsies of the breast, pericardium, uterus, ovaries, &c. The causes of dropsies in general, are whatever may obstruct the serous part of the blood, so as to make it stagnate in the vessels; or burst the vessels themselves, so as to let the blood out among the membranes; or weaken and relax the tone of the vessels; or this the blood, and make it watery; or lessen perspiration. These causes are various, viz. sometimes acute diseases, scirrhous tumours of any of the more noble viscera, excessive evacuations, particularly haemorrhages, hard drinking, &c. The "ascites", or "water dropsy" of the "abdomen", is the most usual case, and what we particularly call the "dropsy": its symptoms are tumours, first of the feet and legs, and afterwards of the "abdomen." which keep continually growing; and if the belly be struck or shook, there is heard a quashing of water: add to this, three other attendants, viz. a dyspnoea, intense thirst, and sparing urine; with which may be numbered heaviness, listlessness, costiveness, a light fever, and an emaciation of the body (i). Such we must suppose to be the case of this man, and that he was now in such a condition, as to be thought incurable. (i) Chamber's Cyclopaedia on the word "Dropsy".

Verse 3

And Jesus answering, spake unto the lawyers and Pharisees,.... All the Oriental versions, for "lawyers", read "Scribes": these, with the Pharisees, were got together in a body, in their brother Pharisee's house, to watch the motions of Christ; who knew their designs upon him, and the thoughts of their hearts, and made answer to them, by putting the following question; saying, is it lawful to heal on the sabbath day? The occasion of the question was the object before him, whom Christ had a compassionate regard to, and determined to cure; but knowing that these men were catching at every thing, to traduce him, was desirous of having their sentiments first; not but that he knew full well, what was agreeable to the law of God, and what was not; and what also were the traditions of their elders, which they held, and which allowed of healing on the sabbath day, where life was in danger.

Verse 4

And they held their peace,.... Or were silent, choosing to say nothing, which might countenance such an action; and yet knew not how to condemn it: and he took him, and healed him, and let him go; he took him by the hand, or laid his hands on him; he touched him, and, it may be, stroked the part affected, and in an instant the prodigious swelling of his body came down: for he who at his rebuke could dry up the sea, could by a touch dry up such a quantity of water, as was in this man's body; and then he dismissed him from the table and company, and he went home perfectly cured.

Verse 5

And answered them, saying,.... Murmuring secretly at what he had done: 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? being just ready to be drowned there; and therefore it must be much more right and necessary to cure a man, a reasonable creature, just drowning with a dropsy, as this man was. The Syriac and Persic versions, instead of "an ass", read "a son", very wrongly: a like kind of reasoning is used by Christ, in See Gill on Mat 12:11, Luk 13:15.

Verse 6

And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed, And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed, Luke 14:7 luk 14:7 luk 14:7 luk 14:7And he put forth a parable to those which were bidden,.... To the dinner at the Pharisee's house, particularly the lawyers, or Scribes and Pharisees: when he marked how they chose out the chief rooms; the uppermost places at the table, which these men loved, coveted, and sought after; See Gill on Mat 23:6. saying unto them; as follows.

Verse 7

When thou art bidden of any man to a wedding,.... To a wedding dinner, or to any other; such an one as the present entertainment was, which was not a marriage feast, for they might not marry on the sabbath day; See Gill on Joh 2:1 but a common sabbath meal: sit not down in the highest room: in the chief place at table, as soon as come in: lest a more honourable man; for age, office, dignity, wisdom, learning, or riches: than thou be bidden of him: the master of the feast; and who may not yet be come, and for whom the chief place may be designed, and will better suit him.

Verse 8

And he that bade thee and him,.... To the feast, and who is the master of it, and has a right to dispose of, and order his guests at his table, as he thinks fit: come and say to thee, give this man place; pray rise up, and give this honourable man this seat, which is more suitable for a person of his rank and figure, and take another: and thou begin with shame to take the lowest room; or place, which must unavoidably fill a man with shame and confusion; because hereby his pride and vanity, in affecting the uppermost room, will be publicly exposed; and he who before sat in the chief place, will have the mortification, before all the guests, to be seated in the lowest.

Verse 9

But when thou art bidden,.... To an entertainment, and the time is come, go and sit down in the lowest room: place thyself at the lower end of the table, or in the most inferior seat; which will show humility and lowliness of mind, and prevent shame and mortification; since there can be no putting into a lower place, and there may be an advance to an higher: that when he that bade thee cometh; into the dining room, and observe in what place thou art: he may say unto thee, friend, go up higher; to a more honourable seat at table, pointing to it, and saying, there is such a seat empty, go up and take it, it best becomes thee: then shalt thou have worship; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast, but in the presence of them that sit at meat with thee; and from them, who will take notice of the honour done thee, and will entertain an high opinion of thee, and commend thee for thine humility and modesty. Advice, like to this, is given by Solomon in Pro 25:6 and which is explained by the Jews in like manner as here (k): "Ben Azzai used to say, descend, from thy place two or three degrees, and sit; it is better that it should be said to thee, "go up", than that it should be said to thee, descend, as it is said in Pro 25:7.'' Which is elsewhere (l) thus expressed: "R. Akiba taught it (or expounded, Pro 25:7) in the name of R. Simeon ben Azzai, remove from thy place two or three seats, and sit until it is said to thee, "go up"; but do not go up (i.e. first,) for it will be said to thee descend; it is better that it should be said to thee go up, go up, than that it should be said to thee go down, go down: and Ben Hillell used to say, my humiliation is my exaltation, and my exaltation is my humiliation.'' (k) Abot R. Nathan, c. 25. fol. 6. 4. (l) Vajikra Rabba, sect. 1. fol. 146. 4. Vid. Shemot Rabba, sect. 45. fol. 142. 1.

Verse 10

For whosoever exalteth himself,.... Either in the above way, or any other, shall be abased, humbled and mortified: and he that humbleth himself; behaves in an humble and modest manner, shall be exalted; See Gill on Mat 23:12.

Verse 11

Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described. When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others: call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself. Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done: and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.

Verse 12

But when thou makest a feast,.... An entertainment for others, a dinner, or a supper: call the poor, the maimed, the lame, and the blind; that is, the poor maimed, the poor lame, and the poor blind; otherwise it is possible that rich men may be maimed, lame, and blind; whereas these are not intended, but such who are in indigent circumstances, that stand in need of a meal, and to whom it is welcome.

Verse 13

And thou shalt be blessed,.... By God, with an increase of worldly substance, or with spiritual blessings, and with eternal glory and happiness; and by these poor objects, who will pray to God for a blessing upon such a kind benefactor: for they cannot recompense thee; by inviting again to a like entertainment, as rich guests can do, and when they have done that there is nothing else to be expected; but such that entertain the poor can have no return from them, and yet a retaliation will be made: for thou shalt be recompensed at the resurrection of the just; when the just shall rise again, which will be the first resurrection; and happy is he that has part in it: for the righteous, or dead in Christ will rise first; and notice will be taken of the good works of the saints, particularly of their acts of beneficence to the poor members of Christ; and which they have done in faith, from a principle of love to Christ, and with a view to the glory of God, and the good of their fellow creatures and Christians.

Verse 14

And when one of them that sat at meat with him,.... One of the Scribes, lawyers, or Pharisees, that were guests at this feast: heard these things: which were spoken by Christ, and was pleased and affected with them, though he was ignorant: he said unto him, blessed is he that shall eat bread in the kingdom of God; in the world to come, in the kingdom of the Messiah; concerning feasting in which, the Jews had entertained very gross notions; and which this man was reminded of by Christ's making mention of the resurrection of the just, and of recompense at that time, which the Jews expected at the Messiah's coming. They suppose, that God will make a splendid feast, a sumptuous entertainment; in which, besides "bread", which they call, , "the bread of the kingdom", and "the bread of the world to come" (m), there will be great variety of flesh, fish, and fowl, plenty of generous wine, and all sorts of delicious fruit: particularly they speak of a large ox, which they suppose to be the Behemoth in Job, that will then be prepared; and of Leviathan and his mate, which will then be dressed; and of a large fowl, called Ziz, of a monstrous size; and of old wine kept in the grape from the creation of the world, which will then be drank; and of the rich fruits of the garden of Eden, that will then be served up (n): such gross and carnal notions have they entertained of the world to come; and which this man seemed to have imbibed, and placed happiness in. (m) Midrash Ruth, fol. 33. 2. Bereshit Rabba, sect. 82. fol. 72. 4. (n) See my Notes on the Targum in Cant. viii. 2.

Verse 15

Then said he unto him,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it; he said to the man that was so affected with the happiness of such that shall share in the provisions of the Messiah's kingdom; a certain man made a great supper: by which is meant not the Lord's supper, which was not as yet instituted; nor the supper of the Lamb, which will be at the end of the world; but the Gospel dispensation, which was now taking place, and the provisions of it in the word and ordinances: and which is called a "supper"; because made in the end of the world, in the last days: and a "great" one, because of the maker of it, the King of kings, and Lord of lords; and the matter of it, a variety of rich provisions, a feast of fat things, an entertainment consisting of the greatest dainties, and most delightful food; and on account of the number of the guests invited, all people, every creature, to whom the outward ministration of the Gospel comes; and those who are properly guests that come, are a great number which no man can number; as well as because of the cost and charges of it to the maker, though it is all free to the guests; and likewise because of the circumstances of exceeding great joy and pleasure that attend it; to which may be added, the long duration of it, even from the first to the second coming of Christ. And bade many. This first bidding more especially respects the Jews, who are said to be "many", in reference to the promise made to Abraham, that his seed should be as the stars of the heavens, and as the sand of the sea; and to set off the magnificence of the feast; and in distinction from all the world, and every creature, which were afterwards put into the Gospel commission: a foundation was laid for this supper in eternity, in the purposes, counsel, and covenant of God; and many prophecies concerning it were given out from the beginning; and sacrifices and ordinances were instituted, as emblematical of it, and to lead on to it, and give notice of it.

Verse 16

And sent his servant at supper time,.... Either John the Baptist, the harbinger and forerunner of Christ, who declared that the kingdom of heaven, or the Gospel dispensation, was at hand; and exhorted the people to believe in Christ that should come after him; or Christ himself, who is God's servant as man, of his choosing and appointing, and whom he sent in the fulness of time in the form of a servant, as the minister of the circumcision, to the lost sheep of the house of Israel, and to call sinners to repentance; or servant may be put for servants, since in Mat 22:3 mention is made of more; and so the Persic version here; which parable bears some likeness to this, if it is not the same; and may design the apostles of Christ, who were the servants of the most high God, and the ministers of Christ, who were first sent by him to preach the Gospel to the Jews, and to them only for a while: to say to them that were bidden, come: this call, or invitation, was not the internal call, which is a fruit of love, and by grace, and of mighty power; to special blessings, grace, and glory; and is irresistible, effectual, and unchangeable: but external, to outward ordinances: and is often slighted and neglected; and is sometimes of persons who are neither chosen, nor sanctified, nor saved: for all things are now ready; the Syriac version adds, "for you": righteousness, pardon of sin, peace, and reconciliation, sin put away by the sacrifice of Christ, redemption obtained, and life and salvation secured; which shows the perfection of the present dispensation, and the large provisions of the Gospel, to which nothing is, or can be brought to be added to them, or qualify for them.

Verse 17

And they all with one consent began to make excuse,.... Or, "they all together", as the Vulgate Latin version, "in one", or "at once": in Jer 10:8 rendered "altogether"; and so the Ethiopic version, which adds, "with one voice": but their words and language were not the same: their excuses are differently expressed. Some render , "from one hour": or the selfsame hour; immediately, directly, as soon as ever they were bidden, they began to frame excuses; they at once agreed, as by common consent, to excuse themselves from coming. The first said unto him, I have bought a piece of ground, or a field, and I must needs go and see it: he ought to have seen it before he bought it; and however, it was a very improper time, at evening, at supper time, as this was, to go and see a piece of ground; and at least it might have been put off till next morning; so that it was a mere excuse indeed. I pray thee have me excused: coming to the supper: these were the principal men among the Jews, the Pharisees and rulers among the people; who were rich and covetous, worldly men; seeking their own worldly advantage more than their spiritual and eternal welfare, or the interest of God and religion.

Verse 18

And another said, I have bought five yoke of oxen,.... To plough the field with, and I go to prove them: this also being at, or near evening, was an unsuitable time to go into the field with yokes of oxen to try them, how they would draw the plough, and work in the field; the morning would have been a much more proper time: I pray thee have me excused; to the master of the feast: this man represents also the carnal and worldly Jews, who preferred temporal things before spiritual.

Verse 19

And another said, I have married a wife,.... And his pretence might be, that he had his own marriage feast, and friends to attend, nor could he leave his wife directly; but his circumstances were such as made an invitation to a feast the more agreeable, and he might have brought his wife and friends along with him, who would have been as welcome as himself: and therefore I cannot come. The Arabic version renders it, "therefore I will not go": this man is more rustic and rude than the former; he does not so much as desire to be excused; and represents such who are fond of their sensual lusts and pleasures, and are resolved to indulge them, and will not be taken off from them by any means whatever.

Verse 20

So that servant came and showed his Lord these things,.... The several excuses which those that were bidden to the supper made. So the ministers of the Gospel come to God and Christ, and give an account of the success of their ministry, which is often with grief, and not with joy: then the master of the house being angry; as well he might, at their ingratitude to him, their slighting of his kindness, and the contempt they poured upon his entertainment. Christ resented the impenitence and unbelief of the Jews, who were favoured with his ministry and miracles; and looked upon them with anger, and was grieved because or the hardness of their hearts; and threatened them with a sorer punishment, more aggravated condemnation, and more intolerable torments, than other men. And said to his servants; the apostle, when their commission was enlarged to preach to all nations, beginning at Jerusalem: go out quickly into the streets and lanes of the city; to the Jews, who lived under a civil government, under the law of Moses; though the meaner sort of them, the poor, and such as knew not the law in such sort as the Scribes and Pharisees did, who rejected the counsel of God against themselves; and so are comparable to persons that lie about the streets, and live in lanes and alleys: and, it may also regard the Jews that were scattered abroad in other places, and the proselytes to their religion among the Gentiles; to whom the Gospel was first preached, after it was rejected by the Jews at Jerusalem and in Judea: and bring in hither the poor; not in a literal, but in a mystical and spiritual sense; such as have no spiritual food to eat, but ashes, gravel, wind, and husks of carnal lusts and sins; nor any spiritual clothing, no righteousness, but what may be justly called filthy rags; nor money to buy either, but are in debt, owe ten thousand talents, and have nothing to pay; of which spiritual poverty some are sensible, and others are not. And the maimed; who are debilitated and enfeebled by sin; and so weak and strengthless, that they are not able to keep the law of God; to atone for sin; to redeem themselves, or others, from the bondage of sin, Satan, and the law; to begin and carry on a work of grace and holiness in them; or to do any thing that is spiritually good: and the halt; which is sometimes a character of persons that are in suspense about matters in religion, and know not which side to take; or who halt in religion, and falter and fail in the exercise of it: but here, of such who are in an incapacity of going or walking in a spiritual sense; as unto Christ, for life and salvation, without the drawings and influences of the Father's grace: the blind: who are so, as to any saving knowledge of God in Christ; of Christ, and the way of righteousness, life, and salvation by him; of the plague of their own hearts, the exceeding sinfulness of sin, and the need of a Saviour; of the work of the Spirit of God upon their souls, and the necessity of it; and of the truths of the Gospel, in a spiritual and experimental way. In short, under these characters are represented natural and unconverted men, and the most vile, profligate, and abandoned of them; which are sometimes under the power of divine grace accompanying the ministration of the Gospel brought to Christ, and into his church. So the "blind and the lame", in Sa2 5:6 are by the Targum on the place, explained of, , "sinners and wicked persons".

Verse 21

And the servant said,.... After he had been and brought in a large number of such as are before described, and he was directed to, and succeeded to the gathering of them in: Lord, it is done as thou hast commanded; the apostles exactly observed the orders of their Lord and master; they began to preach the Gospel at Jerusalem; and being drove from thence, they went and preached to the Jews of the dispersion, and to the proselytes among the Gentiles: and yet there is room; that is, for the Gentiles, after God's elect, among the Jews, for that time were gathered in: there was room provided for them in the heart and love of God from everlasting, and in electing grace; in the suretyship engagements of Christ, in the covenant of his grace; and they had a place in the redeeming grace of Christ, in time; and in the last commission he gave to his disciples; and there was now room for them in the church of God; and will be in the new Jerusalem, and in the heavenly glory.

Verse 22

And the Lord said unto the servant,.... A second time; that since the Jews put away the word of eternal life from them, and judged themselves unworthy of it by their contradicting and blaspheming it, he commanded his apostles to turn from them to the Gentiles; see Act 13:45, go out into the highways and hedges: the Persic version adds, "of the vineyards"; see Ch1 4:23 and may in general design the mean, base, vile, and sinful state of the Gentiles; who might be said to be "in the highways", because they were without the commonwealth and church of the Jews; were not admitted to civil conversation, nor to religious worship with them; and were left to walk on in their own ways, of their own devising and choosing, in which they delighted: they were not in God's highway, which is a way of holiness, Isa 35:8 but in their own highways; either following the various sects of the philosophers, which were vain and foolish; or going into different practices of idolatry, and walking in very sinful and vicious courses; and so were in the broad road and highway to destruction: and their being in, and under "the hedges", may denote their state of separation from God; being without him, alienated from the life of him, and afar off from him; being aliens from the commonwealth of Israel, and strangers from the covenants of promise, Eph 2:12 they were not in the gardens and enclosures, but under the hedges: and compel them to come in; to the house of God, and church of Christ; to come and hear the word, and quit their former course of living, and attend the word and worship of God; and upon an evidence of the truth of grace upon their souls, to come into a Gospel church state, and partake of all privileges and ordinances in it; to which they are to be compelled, not by outward force, but by forcible words, by powerful arguments, and by the strength of persuasion; which expresses the nature of the Gospel ministry, which is to persuade Japhet to dwell in the tents of Shem; and the power that attends it by the divine Spirit; the case and condition of souls, who are generally bashful and backward, judging themselves unworthy; as also the earnest desire, and great liberality of Christ, the master of the feast, whose end in it is as follows: that my house may be filled; with men, like a flock, and these with gifts and grace; with such as shall be saved, as with elect Jews, so with the fulness of the Gentiles.

Verse 23

For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true: that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.

Verse 24

And there went great multitudes with him,.... From Galilee, as he journeyed from thence to Jerusalem; some for one thing, and some another, and all perhaps were in expectation of his setting up a temporal kingdom when he came there; and hoped they should share, more or less, the worldly advantages of it; for the whole nation was big with such carnal notions of the Messiah. Jesus therefore, to draw off their minds from such views, and that they might not be disappointed, acquaints them, that if they would be his disciples, they must part with all that was near and dear to them; and prepare to suffer great hardships and difficulties for his name's sake: for it follows, and he turned; himself to the company that was behind: and said unto them; with a grave and stern countenance, looking wistly at them, and in the most solemn manner delivered what is hereafter related.

Verse 25

If any man come to me,.... Not in a corporeal, but in a spiritual way; nor barely to hear him preach; but so come, as that he believes in him, applies to him for grace, pardon, righteousness, life, and salvation; professes to be his, submits to his ordinances, and desires to be a disciple of his; and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple: not that proper hatred of any, or all of these, is enjoined by Christ; for this would be contrary to the laws of God, to the first principles of nature, to all humanity, to the light of nature, to reason and divine revelation: but that these are not to be preferred to Christ, or loved more than he, as it is explained in Mat 10:37 yea, these are to be neglected and forsaken, and turned from with indignation and resentment, when they stand in the way of the honour and interest of Christ, and dissuade from his service: such who would be accounted the disciples of Christ, should be ready to part with their dearest relations and friends, with the greatest enjoyment of life, and with life itself, when Christ calls for it; or otherwise they are not worthy to be called his disciples. The Ethiopic version inserts, "his house", into the account.

Verse 26

Whosoever doth not bear his cross,.... All reproach, afflictions, persecutions, and death itself, cheerfully and patiently; the Ethiopic version renders it, "of his death the cross"; it signifies whatever is trying and disagreeable to flesh and blood: and come after me; bearing his cross; as Christ himself was about to do, and which doubtless he had in view; cannot be my disciple; he is not so in reality, nor does he deserve the name.

Verse 27

For which of you intending to build a tower,.... Taking up a profession of Christ and his Gospel, is like building a tower; which, as a tower, must be laid on a good foundation; not on carnal descent and parentage; nor on a sober and religious education; nor on a civil, moral life and conversation; nor on a bare knowledge of Gospel truths and a flash of affection for them, and the people of God; but upon Christ the sure foundation; and on principles of grace formed by his Spirit, in their hearts: and this, like a tower, is carried very high; not by professing high things, but by living on high amidst a profession; by having the affections set on things above; and by looking down with contempt on things below; and by looking to, and pressing after, the prize of the high calling of God in Christ: the profession of some persons is very low; it arises from low principles, and proceeds on low views, aims, and ends; but where it is right, and well founded, it is like a tower, firm and steady, and is a fortress and bulwark against apostacy. Now what person acting deliberately in such a case as this, and proceeding with intention and design, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? as every wise man would, who has any thoughts of building a tower, or any other edifice: and so such that have an intention to take up a profession of religion, should sit down and well consider of it; which does not imply, that persons should delay making a profession, on whom it is incumbent; but that this should be done with thoughtfulness, care, and prudence: it should be considered on what foundation a man is going to build: whether the work of grace is truly wrought upon his soul; what be the nature and use of Gospel ordinances; with what views he takes up a profession, and submits to ordinances; what the church and minister are, he intends to walk with; and what the charge and cost of a profession; for such a work is chargeable and costly, and should be thought of and considered, whether he is able to bear it: for he will be called to self-denial; and must expect to suffer the loss of the favour of carnal relations and friends; and to be exposed to the scorn and rage of the world; a cross must be took up and bore; and great grace and strength are requisite to all this.

Verse 28

Lest haply after he hath laid the foundation,.... Has begun to build, has taken up a profession, has submitted to ordinances, and got into a church state: and is not able to finish it; a foundation may be laid, and the building may never be finished, because the foundation is not laid right; was it, it would continue, and the building go on, and at last be finished; though no man is able to finish it of himself, yet those hands which have laid the foundation, will raise up the superstructure, and complete the whole building, through the power and efficacy of divine grace: but where there is a beginning, and which at first looks well, and there is no progress, but the work is dropped and left unfinished, all that behold it, begin to mock; as follows;

Verse 29

Saying, this man began to build,.... He set out well, he promised great things, and made a considerable bluster and stir, as if he would carry things at once to a very high pitch: and was not able to finish; it was all noise and talk, and nothing else: falling off from a profession of religion, exposes men to contempt and scorn; such are not only cast out of churches with disgrace, but are despised by men, by wicked men; and are a reproach, a proverb, and a taunt in all places; and even are mocked by devils too.

Verse 30

Or what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is like to two kings engaging in a war. The king on the one side, is the Christian professor; true believers are kings, they have the apparel of kings, the royal robe of Christ's righteousness; they live like kings, at the table of the King of kings; have the attendance of kings, angels ministering unto them; have crowns and thrones as kings have, and greater than theirs; and have a kingdom of grace now, and are heirs of the kingdom of glory. The king on the other side, is the devil; who is the king and prince of the rest of the devils, and over the men of the world; a kingdom is ascribed to him, which is a kingdom of darkness; and he is said to be a great king, and is represented as proud, cruel, and tyrannical: now the Christian professor's life is a warfare; he is engaged with many enemies; the corruptions of his own heart within, and the world without; and especially Satan, who is to be resisted, and by no means to be yielded to, though there is a great inequality between them: and therefore what man that engages in such a warfare, sitteth not down first, and consulteth whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? and such a difference there is between the Christian professor and the devil; the one is flesh and blood, the other a spirit; the one is raw and undisciplined, the other a veteran soldier; the one a stripling, and the other the strong man armed: their numbers are unequal; the people of Christ are few, and their force and strength in themselves small; and they have a large number of devils, and of the men of the world, and of the lusts of their own hearts, to grapple with; wherefore it is necessary to sit down and consult, not with flesh and blood, but with other Christians; and chiefly, and above all, with God himself; what will be the charges of this warfare; the hardships to be endured; in whose name and strength they are to engage; what weapons to take, and how to use them; and how to get knowledge of the designs, methods, and strength of the enemy, and take every advantage of him.

Verse 31

Or else, while the other is a great way off,.... Upon his march, with resolution to come up and give battle, though as yet at a distance: he sendeth an ambassage; or men, with an embassy to him: and desireth conditions of peace; greatly to his disadvantage and reproach: so to give out, and leave off fighting with sin, Satan, and the world, and make peace with them, is shameful and scandalous; but on the other hand, such who have engaged in this war, should pursue it with rigour and courage; considering that God is on their side; that Christ is the captain of their salvation; that the Spirit of God that is in them, is greater than he that is in the world; that angels encamp around them; that it is a good cause they are engaged in; that they have good weapons, the whole armour of God provided for them; are sure of victory, and shall at last enjoy the crown of life, righteousness and glory.

Verse 32

So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine: that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Luk 14:26 he cannot be my disciple; he is not in fact one, and is not worthy to be called one.

Verse 33

Salt is good,.... See Gill on Mat 5:13, Mar 10:50. Luke 14:35

Introduction

In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day (Luk 14:1-6). II. A lesson of humility gives to those who were ambitious of the highest rooms (Luk 14:7-11). III. A lesson of charity to those who feasted the rich, and did not feed the poor (Luk 14:12-14). IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ (Luk 14:15-24). V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour (Luk 14:25-35).

Verse 1

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, Luk 14:1. 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 (Exo 18:12), 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, Luk 14:2. 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, Luk 14:1. 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, Luk 14:4. 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, Luk 14:5, Luk 14:6. 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, Luk 14:6. Christ will be justified when he speaks, and every mouth must be stopped before him.

Verse 7

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, Psa 39:1, Psa 39:2), 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, Luk 14:7. He had charged that sort of men with this in general, Luk 11:43. 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, Luk 14:8, Luk 14:9. 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 (Luk 14:10): "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 (Pro 25:6, Pro 25:7), 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, Luk 14:11. 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 8:10. 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," Luk 14:12. 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, Pro 22:16. "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 (Est 1:3, Est 1:4), 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 (Luk 14:13, Luk 14:14): 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.

Verse 15

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 (Luk 14:15), 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, Luk 14:16, etc. 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 (Luk 14:16): 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 25:6. 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, Luk 14:18. 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 apo mias, some supply hōras, all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnōmēs, 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 (Luk 14:30): 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 (Deu 24:5), 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 (Luk 14:21): 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 13:17. 4. The master's just resentment of this affront: He was angry, Luk 14:21. 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 forbidden; 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 49:5, Isa 49:6. 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, Luk 14:13. 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 (Luk 14:21); lose not time, because all things are now ready. Call to them to come today, while it is called today; 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.

Verse 25

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 (Luk 14:25): 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, Luk 14:26. 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, Deu 33:9. 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 (Luk 14:27): 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, Jos 24:19. 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 (Luk 14:28-30): 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 (Jo2 1:8), and all we have done and suffered is in vain, Gal 3:4. (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, Luk 14:31, Luk 14:32. 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 Mat 5:25, 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 (Luk 14:33) 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 (Pro 20:18); 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, Luk 14:34, Luk 14:35. (1.) Good Christians are the salt of the earth, and good ministers especially (Mat 5:13); 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 6:4-6. 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?

Verse 1

14:1 in the home of a leader of the Pharisees: In the Gospel of Luke, Jesus is frequently seen dining.

Verse 2

14:2 whose arms and legs were swollen (or who had dropsy): Dropsy, medically known as edema, is an accumulation of fluid in tissues or a body cavity that causes swelling. It is usually a symptom of a more serious illness.

Verse 3

14:3 Is it permitted in the law to heal people on the Sabbath day? This question was debated by the rabbis (see study note on 6:6-7).

Verse 5

14:5 Jesus pointed out the Pharisees’ hypocrisy. See also study note on 13:15-16.

Verse 7

14:7 the seats of honor: Meals in the ancient world were rituals of social status. The place given to someone at the table was determined by their place in the social pecking order. The quality of the food served to each guest also depended on their status. These guests were jockeying for the places of highest honor.

Verse 8

14:8 Jesus’ response was a commentary on Prov 25:6-7.

Verse 9

14:9 Then you will be embarrassed: Honor was among the most important values in first century Jewish culture. This kind of humiliation would have been almost worse than death.

Verse 12

14:12-13 don’t invite your friends: Jesus challenged the prevailing use of banquets to flaunt and elevate one’s status in the community. The host would invite friends of equal status and a few who were higher. These honored guests would then be expected to reciprocate, raising the first host’s social position and reputation. Jesus turned this hierarchy upside down by instructing his followers to invite those who had no social status and could not reciprocate. God invites sinful human beings to dine at his banquet table of salvation.

Verse 14

14:14 the resurrection of the righteous: see Dan 12:2.

Verse 15

14:15-24 This parable portrays what was happening in Jesus’ ministry. The rich, powerful, and elite rejected Jesus’ invitation to God’s salvation banquet and would be shut out. Meanwhile, poor people and outcasts responded to the invitation (see also 1:52-53; 6:21, 25; 10:15; 18:14).

Verse 17

14:17 Come, the banquet is ready: The invitations would have been sent much earlier; the guests were summoned when the meal was ready.

Verse 18

14:18 they all began making excuses: All such excuses would have been a great affront to the host, who had made a great investment in this important social event. These guests had previously accepted the invitation, and all of their excuses were weak. Clearly, they just didn’t want to attend the banquet. • I have just bought a field and must inspect it: No one would buy a field without first inspecting it.

Verse 19

14:19 oxen, and I want to try them out: This is another weak excuse—no one would buy oxen without having seen them plow.

Verse 20

14:20 I just got married: Some see this as a legitimate excuse since the Old Testament exempted men from military service in their first year of marriage (Deut 20:7; 24:5), but this feast was a local community event, not a distant war. Furthermore, in an Israelite village, a marriage and a banquet would never be planned at the same time, so there was no real conflict.

Verse 21

14:21 The poor, the crippled, the blind, and the lame were the outcasts of Israel, to whom Jesus ministered.

Verse 23

14:23 Go out into the country lanes: These invitees might be a reference to the Gentiles to whom the Good News eventually went (cp. Acts 9:15; 13:46-48; 18:4-6; Rom 11:11-12).

Verse 25

14:25-35 A large crowd was following Jesus: Jesus’ popularity was high, but he was about to teach that the cost of following him was also very high.

Verse 26

14:26 you must, by comparison, hate everyone else: Following Jesus requires complete dedication. The phrase by comparison does not appear in the Greek, but it accurately represents Jesus’ meaning. Love for family and one’s own life must not compete with devotion to Christ.

Verse 27

14:27 To carry your own cross is a picture of dying to self. The horizontal beam of the cross was carried by a condemned criminal headed for crucifixion.

Verse 34

14:34 Salt . . . if it loses its flavor: Sodium chloride cannot actually lose its saltiness. Jesus might be speaking hypothetically (if salt were to lose), or he might be referring to a combination of minerals that included salt. The salt around the Dead Sea was a mixture of sodium chloride and other minerals. When the sodium chloride was removed, what was left behind was “salt” without saltiness.

Verse 35

14:35 good neither for the soil nor for the manure pile: Salt had various uses in the ancient world, including flavoring (14:34), preserving, and weed-killing. The sludge left after removing the sodium chloride was useless.

Dying to Self (Part 1 of 2)

The Call of God - Part 2

Radical Risk, Radical Reward

Please Sir Save Me!

Eyes to See (1 of 2)

(Heavenly Life) Heavenly Attitudes

Francis Chan's Wife Shares About Surrendering All

The Demands of Discipleship

Do We Really Believe in Hell?

Be Ye Perfect

The Spirit and the Bride Say Come

Communication of Our Faith - Part 1

Cost of Discipleship - Part 5

It's Friday but Sunday Is Coming

Called to Authentic Christianity

911 Tradegy

Faith Unto Enlargement Through Adversity - Part 2

2 Corinthians 5:14-15 - Bridge of Hope

The Call of a Prophet

(Sermon Preparation) Lecture 07

Jesus Never Comes Next

A Guiding Voice in the Storm

Pharisees of Our Day

Compel Them to Come In

(Om Orientation) Our Situation - Warfare - Part 1

Introduction

Verse 1

Verse 2

Verse 4

Verse 5

Verse 7

Verse 11

Verse 12

Verse 14

Verse 15

Verse 16

Verse 17

Verse 22

Verse 23

Verse 26

Verse 27

Verse 28

Verse 33

Verse 34

Introduction

Verse 3

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 28

Verse 34

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14