Luke · Chapter 14

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 honour. 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 labouring 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,

parathroumenoi-from para, intens. or denoting ill, and threw, to observe, watch. Raphelius, on Mark 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 favourable 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 honour 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!

Verses 1-4. And it came to pass — About this time, probably just as our Lord was finishing his journey through Herod’s dominions; he went into the house of one of the chief Pharisees — Tinov twn arcontwn Farisaiwn, of a certain one of the ruling Pharisees, that is, of a magistrate, or a member of the great council, called the sanhedrim. This person probably resided generally in Jerusalem, but had a country-seat in Peræa; and happening to meet with Jesus while he abode there, he carried him home to dinner. The invitation, however, it appears was insidious; for we are told they watched him — That is, the chief Pharisee and others of his sect, who were gathered together for this very end, watched all his words and actions, in order that they might find something to blame in them, whereby they hoped to blast his reputation as a prophet. And behold, there was a certain man before him which had the dropsy — Who, having heard that Jesus was to dine there, had got himself conveyed thither, in hopes of receiving a cure. And Jesus — Answering the thoughts which he saw arising in their hearts; spake unto the lawyers — The doctors of the law; and other Pharisees who were then present. Is it lawful to heal on the sabbath day — Can there be any thing in so benevolent an action, as healing a distempered person, inconsistent with the sacred rest required on that day? And they held their peace — Not being able, with any face, to deny the lawfulness of the action, and yet being unwilling to say any thing which might seem to authorize or countenance those cures which Christ performed on sabbath days, as well as at other times, and which in general they had been well known to censure. And he took him — Epilabomenov, taking him by the hand, or laying his hand on him, he healed him and let him go — Apeluse, sent him away. The moment that Jesus laid his hand on the man, his complexion returned, and his body was reduced to its ordinary size; becoming, at the same time, vigorous and fit for action, as appeared by the manner in which he went out of the room. Doubtless our Lord could have accomplished this cure as well by a secret volition, and so might have cut off all matter of cavilling. But he chose rather to produce it by an action, in which there was the very least degree of bodily labour that could be, because that thus he had an opportunity of reproving the reigning superstition of the times.

1. One of the chief Pharisees—That is, one who was a leading character among the Pharisees. The Pharisees were not an official class, but a sect; and their chief men were their eminent doctors or wise men. But such were often promoted to office, as this sect was very influential in public affairs. Alexander Jannaeus, one of the Jewish kings, opposed the Pharisees with all his power during his own life; but when he came to his death, he advised his surviving queen to submit herself entirely to their control. Obeying this advice, she was able to rule in peace. This chief Pharisee was very likely one of the Sanhedrim. On the Sabbath day—The Jews made it a point of honour to the Sabbath day to take a much more sumptuous meal than upon any other day. They must feast thrice that day as a religious merit; for who so did should be saved from the three punishments: the sorrows of the Messiah, the pains of hell, and the wars of Gog and Magog. Jesus was a guest on this occasion, and rendered it a religions assembly. Those who cannot, like Jesus, render a Sabbath social gathering a profitable occasion, had better absent themselves. They watched him—The standing point of debate, Will he heal upon the Sabbath day? was evidently before their minds.

V. 2. There was a certain man before him-It does not appear that he was come thither with any insidious design. Probably he came, hoping for a cure, or perhaps was one of the family.

Verse 2. The dropsy.] ~udrwpikov, dropsical; from udwp, water, and wy, 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!

Verses 1-4. And it came to pass — About this time, probably just as our Lord was finishing his journey through Herod’s dominions; he went into the house of one of the chief Pharisees — Tinov twn arcontwn Farisaiwn, of a certain one of the ruling Pharisees, that is, of a magistrate, or a member of the great council, called the sanhedrim. This person probably resided generally in Jerusalem, but had a country-seat in Peræa; and happening to meet with Jesus while he abode there, he carried him home to dinner. The invitation, however, it appears was insidious; for we are told they watched him — That is, the chief Pharisee and others of his sect, who were gathered together for this very end, watched all his words and actions, in order that they might find something to blame in them, whereby they hoped to blast his reputation as a prophet. And behold, there was a certain man before him which had the dropsy — Who, having heard that Jesus was to dine there, had got himself conveyed thither, in hopes of receiving a cure. And Jesus — Answering the thoughts which he saw arising in their hearts; spake unto the lawyers — The doctors of the law; and other Pharisees who were then present. Is it lawful to heal on the sabbath day — Can there be any thing in so benevolent an action, as healing a distempered person, inconsistent with the sacred rest required on that day? And they held their peace — Not being able, with any face, to deny the lawfulness of the action, and yet being unwilling to say any thing which might seem to authorize or countenance those cures which Christ performed on sabbath days, as well as at other times, and which in general they had been well known to censure. And he took him — Epilabomenov, taking him by the hand, or laying his hand on him, he healed him and let him go — Apeluse, sent him away. The moment that Jesus laid his hand on the man, his complexion returned, and his body was reduced to its ordinary size; becoming, at the same time, vigorous and fit for action, as appeared by the manner in which he went out of the room. Doubtless our Lord could have accomplished this cure as well by a secret volition, and so might have cut off all matter of cavilling. But he chose rather to produce it by an action, in which there was the very least degree of bodily labour that could be, because that thus he had an opportunity of reproving the reigning superstition of the times.

2. And behold—As if it were a sudden and unexpected object. A certain man—How he came there Luke was not very likely to be informed; especially if, as some plausibly think, he was put there for the occasion by the treacherous Pharisees. Before him—As Jesus sat perhaps on the divan before the company had taken seats at the table. For it was, probably, that strife for precedence at the table which called forth the lesson from our Lord which follows. Dropsy—A disease in which the body or some part of it is filled with water; most usually the abdomen. It is attended with difficulty of breathing, intense thirst, and diminished urine. The body is emaciated, feverish, and feeble, and the spirit despondent. In some cases it is held incurable.

V. 3. And Jesus answering, spake-Answering the thoughts which he saw rising in their hearts.

Verses 1-4. And it came to pass — About this time, probably just as our Lord was finishing his journey through Herod’s dominions; he went into the house of one of the chief Pharisees — Tinov twn arcontwn Farisaiwn, of a certain one of the ruling Pharisees, that is, of a magistrate, or a member of the great council, called the sanhedrim. This person probably resided generally in Jerusalem, but had a country-seat in Peræa; and happening to meet with Jesus while he abode there, he carried him home to dinner. The invitation, however, it appears was insidious; for we are told they watched him — That is, the chief Pharisee and others of his sect, who were gathered together for this very end, watched all his words and actions, in order that they might find something to blame in them, whereby they hoped to blast his reputation as a prophet. And behold, there was a certain man before him which had the dropsy — Who, having heard that Jesus was to dine there, had got himself conveyed thither, in hopes of receiving a cure. And Jesus — Answering the thoughts which he saw arising in their hearts; spake unto the lawyers — The doctors of the law; and other Pharisees who were then present. Is it lawful to heal on the sabbath day — Can there be any thing in so benevolent an action, as healing a distempered person, inconsistent with the sacred rest required on that day? And they held their peace — Not being able, with any face, to deny the lawfulness of the action, and yet being unwilling to say any thing which might seem to authorize or countenance those cures which Christ performed on sabbath days, as well as at other times, and which in general they had been well known to censure. And he took him — Epilabomenov, taking him by the hand, or laying his hand on him, he healed him and let him go — Apeluse, sent him away. The moment that Jesus laid his hand on the man, his complexion returned, and his body was reduced to its ordinary size; becoming, at the same time, vigorous and fit for action, as appeared by the manner in which he went out of the room. Doubtless our Lord could have accomplished this cure as well by a secret volition, and so might have cut off all matter of cavilling. But he chose rather to produce it by an action, in which there was the very least degree of bodily labour that could be, because that thus he had an opportunity of reproving the reigning superstition of the times.

Verse 3. Is it lawful to heal on the sabbath day. When customs are good, let us keep them; but when they are burthensome and inconsistent, the Saviour refused submission to the traditions of men. Yet he condescended to assign reasons, for we should use great forbearance with misguided men On another occasion he said, My Father works, in the shining of the sun, and I work. Ye also circumcise a son on the sabbath; and if it be lawful for you to wound, why not for me to heal? You help a beast out of a pit, why may I not help this man?

3. Answering—Answering, perhaps, their silent evil eye.

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.

Verses 1-4. And it came to pass — About this time, probably just as our Lord was finishing his journey through Herod’s dominions; he went into the house of one of the chief Pharisees — Tinov twn arcontwn Farisaiwn, of a certain one of the ruling Pharisees, that is, of a magistrate, or a member of the great council, called the sanhedrim. This person probably resided generally in Jerusalem, but had a country-seat in Peræa; and happening to meet with Jesus while he abode there, he carried him home to dinner. The invitation, however, it appears was insidious; for we are told they watched him — That is, the chief Pharisee and others of his sect, who were gathered together for this very end, watched all his words and actions, in order that they might find something to blame in them, whereby they hoped to blast his reputation as a prophet. And behold, there was a certain man before him which had the dropsy — Who, having heard that Jesus was to dine there, had got himself conveyed thither, in hopes of receiving a cure. And Jesus — Answering the thoughts which he saw arising in their hearts; spake unto the lawyers — The doctors of the law; and other Pharisees who were then present. Is it lawful to heal on the sabbath day — Can there be any thing in so benevolent an action, as healing a distempered person, inconsistent with the sacred rest required on that day? And they held their peace — Not being able, with any face, to deny the lawfulness of the action, and yet being unwilling to say any thing which might seem to authorize or countenance those cures which Christ performed on sabbath days, as well as at other times, and which in general they had been well known to censure. And he took him — Epilabomenov, taking him by the hand, or laying his hand on him, he healed him and let him go — Apeluse, sent him away. The moment that Jesus laid his hand on the man, his complexion returned, and his body was reduced to its ordinary size; becoming, at the same time, vigorous and fit for action, as appeared by the manner in which he went out of the room. Doubtless our Lord could have accomplished this cure as well by a secret volition, and so might have cut off all matter of cavilling. But he chose rather to produce it by an action, in which there was the very least degree of bodily labour that could be, because that thus he had an opportunity of reproving the reigning superstition of the times.

4. Held their peace—Unable to condemn what their law permitted; unwilling to concede a point on which so much cavil had been founded. Jesus proposes the old question, as if the advantage had fairly turned on his side. Took… healed… let go—Displaying his own mastery before their watching eyes with a sort of calm, majestic omnipotence.

Verse 5. An ass or an ox] See Clarke on “Luke 13:15”.

Verses 5, 6. And answered them — Accordingly, while the Pharisees were considering with themselves how to turn the miracle against him, he disconcerted them by proving the lawfulness of what he had done from their own practice. Which of you shall have an ass, &c., fallen into a pit on the sabbath day — Will you, for fear of breaking the sabbath, let it pass before ye attempt to draw the beast out? and not rather make all the haste you can to save its life, though it should cost you a great deal of work? But the labour of this cure was barely that Jesus laid his hand on the man. His argument, therefore, was what the grossest stupidity could not overlook, nor the most virulent malice contradict. Our Lord had used the same reasoning before, almost in the same words, when vindicating the cure of the man whose hand was withered, Matthew 12:14; and at another time had urged an argument in effect the same, with regard to the cure of the crooked woman, Luke 13:15. Which may serve, among a variety of other instances, to vindicate several repetitions which must be supposed, if we desire to assert the exact and circumstantial truth of the sacred historians. And they could not answer him again — What he said was so consonant to common sense, and common practice, that they had not a word to reply. They were much ashamed, therefore, and vexed at their disappointment, having gathered themselves together, and invited him in with a design to insnare him.

5. Fallen into a pit—Our Lord used the instance of unloosing the beast in defending his loosing the bonds of a daughter of Abraham. He uses this instance of relieving the beast from the well in this case of the man saved from the watery disease.

Verses 5, 6. And answered them — Accordingly, while the Pharisees were considering with themselves how to turn the miracle against him, he disconcerted them by proving the lawfulness of what he had done from their own practice. Which of you shall have an ass, &c., fallen into a pit on the sabbath day — Will you, for fear of breaking the sabbath, let it pass before ye attempt to draw the beast out? and not rather make all the haste you can to save its life, though it should cost you a great deal of work? But the labour of this cure was barely that Jesus laid his hand on the man. His argument, therefore, was what the grossest stupidity could not overlook, nor the most virulent malice contradict. Our Lord had used the same reasoning before, almost in the same words, when vindicating the cure of the man whose hand was withered, Matthew 12:14; and at another time had urged an argument in effect the same, with regard to the cure of the crooked woman, Luke 13:15. Which may serve, among a variety of other instances, to vindicate several repetitions which must be supposed, if we desire to assert the exact and circumstantial truth of the sacred historians. And they could not answer him again — What he said was so consonant to common sense, and common practice, that they had not a word to reply. They were much ashamed, therefore, and vexed at their disappointment, having gathered themselves together, and invited him in with a design to insnare him.

6. Could not answer him—The miracle was displayed before their eyes; the question was propounded for their discussion; and before both they were silenced. But it is one thing to silence a man and another to convince; and it is another thing still to change his heart and save his soul. Parable on Humility, 7-11.

The miracle and its discussion is over; but as the guests come to recline upon the couches at table, the dispute, discreditable, but common in those times, arises as to which shall occupy the most honourable place at table. Our Lord makes it the occasion of a lesson.

V. 7. He spake a parable-The ensuing discourse is so termed, because several parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted.

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.

Verses 7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, verse 12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Prwtoklisiav, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

7. A parable—Truly a parable; for though at first it seems a series of precepts upon good manners, yet it contains as the concluding verse, 11, a doctrine of wisdom belonging to the divine administration. Be humble before God, if thou wouldst attain a high place at his right hand. To those which were hidden—Lesson first, verses 7-11, is for the guests; lesson second, 12-14, is for the host. Like a good provider, the Lord dispenses the proper share for each.

Verses 7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, verse 12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Prwtoklisiav, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

8. A wedding—The Greek term had become applicable to any feast. Highest room—See note on Matthew 23:6. Which was the most honourable place was decided, by custom, differently among different nations. Among the Greeks and Romans each couch was a triclinium, or triple seat; of the three the holder of the middle place was the most honourable; and the triclinium of the host at the head of the table was the most honourable among the couches. It would seem that among the Jews the host did not, as among us, assign the place, and quarrels among the guests about the precedence were very common. A more honourable man—Whose dignity perhaps induces him to come in late, and by his coming attract the general attention to his importance.

Verses 7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, verse 12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Prwtoklisiav, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

9. And thou begin—Yes; begin, after having exalted thyself awhile, to lower thy crest. With shame—All the more heightened by the fact that all eyes notice the great man’s exaltation and thy humiliation at the same glance.

Verses 7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, verse 12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Prwtoklisiav, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

10. Friend, go up higher—Jesus here gives a lesson of human propriety, the observance of which improves both the public manners and morals. The writer of the book of Proverbs had given the same lesson in words which our Lord evidently intends substantially to quote, Proverbs 25:6, 7. “Put not forth thyself in the presence of the king; and stand not in the place of great men. For better it is that it be said unto thee, Come up hither,” etc.

V. 11. Matthew 23:12.

Verse 11. For whosoever exalteth himself, &c.] This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honour, and glory to the humble.

Verses 7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, verse 12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Prwtoklisiav, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

11. Whosoever exalteth himself—Men do indeed often act on the reverse o this maxim. They often take the humble man at his word and increase the insignificance he admits of himself. On the contrary, impudence and assumption often have their rewards from men, by securing a consideration of their claims. And yet history warns the proud man and the proud nation to beware. The Greek philosopher, Chilo, being asked what Jupiter is doing, replied, “Abasing the lofty and exalting the lowly.” And Jesus here warns us that we shall find the same law of Jehovah verified in eternity. How to give feasts for a divine reward, 12-14.

V. 12. Call not thy friends-That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments? Lest a recompense be made-This fear is as much unknown to the world, as even the fear of riches.

Verse 12. Call not thy friends, &c.] Our Lord certainly does not mean that a man should not entertain at particular times, his friends, &c.; 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.

Verses 12-14. Then said he also to him that bade him — In the time of dinner, Jesus directed his discourse to the person who had invited him, and showed him what sort of people he should bid to his feasts. When thou makest a dinner, &c., call not thy friends — That is, I do not bid thee call thy friends, or thy rich neighbours. Our Lord leaves these offices of courtesy and humanity as they were, and teaches a higher duty. Or, “by no means confine thy hospitality to thy rich relations, acquaintance, and neighbours, lest the whole of thy reward be an invitation from them to a like entertainment.” So Macknight: but surely it is also implied in this precept of our Lord, that we should be sparing in entertaining those that need it not, in order that we may assist those that do need, with what is saved from those needless entertainments. Lest a recompense be made thee — This fear is as much unknown to the world as even the fear of riches. But when thou makest a feast, call the poor — Have tables also for the poor, that they may partake of thy entertainments. Dr. Whitby’s observations on this passage are worthy of attention. 1st, “Christ doth not absolutely forbid us to invite our friends, our brethren, or kinsfolk, to testify our mutual charity and friendship, and how dear our relations are to us; only he would not have us invite them out of a prospect of a compensation from them again, but to prefer the exercising of our charity to them who cannot recompense us. As comparative particles are sometimes in sense negative, so negative particles are often in sense only comparative: as Proverbs 8:10, Receive my instructions, and not (that is, rather than) silver; Joel 2:18, Rend your hearts, and not (that is, rather than) your garments; John 6:27, Labour not for the meat that perisheth, but for that which endureth, &c. So here, Be not so much concerned to call thy friends as to call the poor. 2d, Nor does he lay upon us a necessity, by this precept, to call the lame, the blind, or the maimed to our tables; but either to do this, or what is equivalent to us in respect of charge, and more advantageous to them and their families, namely, to send them meat or money, to refresh them at home.” And thou shalt be blessed — Makariov, happy. This will afford thee a much nobler satisfaction than banquets can give: for, though they cannot make thee any recompense in the same way, their prayers shall descend in blessings on thy head; and besides all the pleasure thou wilt find in the exercise of such beneficence, thou shalt be abundantly recompensed at the resurrection of the just, if thy bounties proceed from a principle of faith and piety.

12. To him that bade him—We could almost suppose that our Lord meant to compliment the man who had furnished the feast for him. A recompense—And then thou wilt be cheated of thy recompense from God. Our Lord here is giving no lesson against the interchange of hospitalities among friends. He does not deny that they have their healthful social influence among men. The repayments of the social debts of life, performed in the right spirit, have the blessing of God upon them. He would be evidently condemning himself in attending them, if he wore rebuking the inviters. But the bent of his lesson is this: As the feast of interchange has its return from thy fellow, so the feast of benevolence has its return from God.

Verses 12-14. Then said he also to him that bade him — In the time of dinner, Jesus directed his discourse to the person who had invited him, and showed him what sort of people he should bid to his feasts. When thou makest a dinner, &c., call not thy friends — That is, I do not bid thee call thy friends, or thy rich neighbours. Our Lord leaves these offices of courtesy and humanity as they were, and teaches a higher duty. Or, “by no means confine thy hospitality to thy rich relations, acquaintance, and neighbours, lest the whole of thy reward be an invitation from them to a like entertainment.” So Macknight: but surely it is also implied in this precept of our Lord, that we should be sparing in entertaining those that need it not, in order that we may assist those that do need, with what is saved from those needless entertainments. Lest a recompense be made thee — This fear is as much unknown to the world as even the fear of riches. But when thou makest a feast, call the poor — Have tables also for the poor, that they may partake of thy entertainments. Dr. Whitby’s observations on this passage are worthy of attention. 1st, “Christ doth not absolutely forbid us to invite our friends, our brethren, or kinsfolk, to testify our mutual charity and friendship, and how dear our relations are to us; only he would not have us invite them out of a prospect of a compensation from them again, but to prefer the exercising of our charity to them who cannot recompense us. As comparative particles are sometimes in sense negative, so negative particles are often in sense only comparative: as Proverbs 8:10, Receive my instructions, and not (that is, rather than) silver; Joel 2:18, Rend your hearts, and not (that is, rather than) your garments; John 6:27, Labour not for the meat that perisheth, but for that which endureth, &c. So here, Be not so much concerned to call thy friends as to call the poor. 2d, Nor does he lay upon us a necessity, by this precept, to call the lame, the blind, or the maimed to our tables; but either to do this, or what is equivalent to us in respect of charge, and more advantageous to them and their families, namely, to send them meat or money, to refresh them at home.” And thou shalt be blessed — Makariov, happy. This will afford thee a much nobler satisfaction than banquets can give: for, though they cannot make thee any recompense in the same way, their prayers shall descend in blessings on thy head; and besides all the pleasure thou wilt find in the exercise of such beneficence, thou shalt be abundantly recompensed at the resurrection of the just, if thy bounties proceed from a principle of faith and piety.

V. 14. One of them that sat at table hearing these things-And being touched therewith, said,

Happy is he that shall eat bread in the kingdom of God-Alluding to what had just been spoken. It means, he that shall have a part in the resurrection of the just.

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 travelled over the whole land in order to find out the poor, that he might conduct them to his house.”

Verses 12-14. Then said he also to him that bade him — In the time of dinner, Jesus directed his discourse to the person who had invited him, and showed him what sort of people he should bid to his feasts. When thou makest a dinner, &c., call not thy friends — That is, I do not bid thee call thy friends, or thy rich neighbours. Our Lord leaves these offices of courtesy and humanity as they were, and teaches a higher duty. Or, “by no means confine thy hospitality to thy rich relations, acquaintance, and neighbours, lest the whole of thy reward be an invitation from them to a like entertainment.” So Macknight: but surely it is also implied in this precept of our Lord, that we should be sparing in entertaining those that need it not, in order that we may assist those that do need, with what is saved from those needless entertainments. Lest a recompense be made thee — This fear is as much unknown to the world as even the fear of riches. But when thou makest a feast, call the poor — Have tables also for the poor, that they may partake of thy entertainments. Dr. Whitby’s observations on this passage are worthy of attention. 1st, “Christ doth not absolutely forbid us to invite our friends, our brethren, or kinsfolk, to testify our mutual charity and friendship, and how dear our relations are to us; only he would not have us invite them out of a prospect of a compensation from them again, but to prefer the exercising of our charity to them who cannot recompense us. As comparative particles are sometimes in sense negative, so negative particles are often in sense only comparative: as Proverbs 8:10, Receive my instructions, and not (that is, rather than) silver; Joel 2:18, Rend your hearts, and not (that is, rather than) your garments; John 6:27, Labour not for the meat that perisheth, but for that which endureth, &c. So here, Be not so much concerned to call thy friends as to call the poor. 2d, Nor does he lay upon us a necessity, by this precept, to call the lame, the blind, or the maimed to our tables; but either to do this, or what is equivalent to us in respect of charge, and more advantageous to them and their families, namely, to send them meat or money, to refresh them at home.” And thou shalt be blessed — Makariov, happy. This will afford thee a much nobler satisfaction than banquets can give: for, though they cannot make thee any recompense in the same way, their prayers shall descend in blessings on thy head; and besides all the pleasure thou wilt find in the exercise of such beneficence, thou shalt be abundantly recompensed at the resurrection of the just, if thy bounties proceed from a principle of faith and piety.

14. Be blessed; for they cannot recompense—So that in fact the helpless poor are better recompensers than thy rich friends, since they have God to repay their entertainment for them. At the resurrection of the just—So that the act of benevolence is an act of faith. It is the evidence of high and noble trust in God in a soul that looks beyond the sordid present. Many Jews disbelieved that the wicked also will rise at the resurrection of the just; and others denied that they would rise at all. Our Lord does not, by using the phrase, endorse either view. He simply maintains that there will be a resurrection of the just, and that then will be the time of the full fruition of their reward. The Jew who spoke in the last verse in fact believed that he would be raised at the coming of the Messiah. Jesus used his phraseology, but in a truer sense.

The Parable of the Marriage Feast, 15-24.

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 arton, bread, EKMS-V, more than one hundred others, with some versions and fathers, read ariston, 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 15. When one of them that sat at meat heard these things, being touched therewith, he said, Blessed is he that shall eat bread in the kingdom of God — Blessed is the man who shall live in the time of the Messiah, and share the entertainments he will prepare for his people, when these virtues of humility, condescension, and charity shall flourish in all their glory. To eat bread, is a well-known Hebrew phrase for sharing in a repast, whether it be at a common meal or at a sumptuous feast. The word bread is not understood as suggesting either the scantiness or the meanness of the fare. “The kingdom of God, here, does not signify the kingdom of heaven in the highest sense, but only the kingdom of the Messiah, of which the carnal Jew here speaks, according to the received sense of his nation, as of a glorious temporal kingdom, in which the Jews should lord it over the Gentile world, enjoy their wealth and be provided with all temporal blessings and delights, in which they placed their happiness.” — Whitby. Thus also Dr. Campbell, who assigns the following reasons for understanding the expression in the same light: “1st, This way of speaking of the happiness of the Messiah’s administration suits entirely the hopes and wishes which seem to have been long entertained by the nation concerning it. 2d, The parable which, in answer to the remark, was spoken by our Lord, is on all hands understood to represent the Christian dispensation. 3d, The obvious intention of that parable is, to suggest the prejudices which, from notions of secular felicity and grandeur, the nation in general entertained on that subject; in consequence of which prejudices, what in prospect they fancied so blessed a period, would, when present, be exceedingly neglected and despised; and, in this view, nothing could be more apposite, whereas there appears no appositeness in the parable on the other interpretation;” that is, on understanding the kingdom of God, in the preceding remark, as signifying the kingdom of future glory.

15. One of them—Hearing that at the resurrection of the just the feast of the bountiful host will be repaid, one of the guests present, expecting that he would enjoy that higher feast also, utters an ejaculation upon the blessedness of such a lot. Eat bread—The figure under which the Jew expressed the bliss of the Messiah’s glorious kingdom. Kingdom of God— By this the Jew meant a resurrection kingdom, when Messiah should come. Our Lord shows the ejaculator, that the feast of the true Messiah is the very feast which he and his fellow-guests are rejecting.

V. 16. Then said he-Continuing the allusion.

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

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 16, 17. Then said he, A certain man, &c. — He delivered the following parable to show the person who made the remark, and others, that how great soever the happiness would be of those who should share the blessings of the Messiah’s kingdom, yet that many, who, under mistaken notions of it, professed to desire it, were under the force of such carnal prejudices that, though it would be offered to them with every circumstance that would recommend it, they would in fact slight, yea, and reject it, and that with disdain, preferring carnal to spiritual blessings, a kingdom of this world to one related to another; while, in the mean time, the Gentiles would embrace the gospel with cheerfulness, and thereby be prepared to sit down with Abraham, Isaac, and Jacob, in the abodes of the blessed. The parable of the marriage-feast, recorded Matthew 22:1-14, (where see the note,) was evidently spoken with the same view, though on a different occasion. Made a great supper — By this is evidently meant the rich and abundant provision which God has made in his gospel for the spiritual wants of mankind, termed a feast of fat things, Isaiah 25:6, (where see the notes, as also on Isaiah 55:1, 2;) a feast of truth and information for the understanding, of pardon and peace for the conscience, of love, hope, and joy for the affections; bread to nourish and strengthen, wine to cheer and exhilarate the soul and all its powers and faculties. Observe, reader, there is in Christ, and in the truth and grace displayed in, and communicated by his gospel, what will be food, nay, and a feast, a rich and agreeable feast, for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. This provision is called a supper, because in those countries supper-time was the chief time for feasts and entertainments of all kinds, when the business of the day was finished. The manifestation of gospel grace to the world was made in 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. And bade many — To this feast, which is prepared for all people, Isaiah 25:6, God had given a general invitation by the light of reason and conscience, by the secret influences of his Spirit, and the dispensations of his providence; and the whole nation of the Jews he had especially and particularly invited by his servants the prophets. And at supper-time he sent his servant — At the opening of the gospel dispensation, he sent the harbinger of the Messiah, John the Baptist, the Messiah himself, his Son and servant, with his servants, the apostles: first twelve, and then seventy, he sent through all parts of the country, during the time of Christ’s personal ministry. And when the Christian mysteries were finished; when sin was expiated by the death of Christ, death overcome by his resurrection, and the truth of the gospel sealed and confirmed by both; when a way into heaven was opened by his ascension, and the Holy Ghost, in his gifts and graces, obtained for his followers, by his intercession: when the gospel church was planted, and this rich provision was ready to be served up on a gospel table, — those who before had been invited were more closely and earnestly pressed to come in immediately, and partake of the bounty of their great Master. Such was the call given to the Jews in Jerusalem and Judea, at and after the day of pentecost, by the apostles and other Christian ministers; such was that which was afterward given to the Gentile nations, and such is the call now given to us. Its language is, all things are now ready, therefore come to the feast; to come to which, in the gospel language, is to repent of sin, and believe in Christ. Thus John the Baptist, and thus our Lord and his apostles, invited men to the gospel feast, saying, The kingdom of God is at hand, hggike, hath approached, or is come: Repent ye, and believe the gospel.

Ver. 16. A certain man made a great supper and bade many. This parable is to be understood in unison with the invitations of Isaiah 55:1, and with the parable of the marriage feast, Matthew 22. The gospel supper is ready in plenitude of grace and glory, and the gates of righteousness are open.

16. Unto him—Our Lord’s first parable was to the guests; his second to the host; his third to this ejaculator.

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 neighbourhood, are invited. A refusal to attend is considered as a great affront.

Verses 16, 17. Then said he, A certain man, &c. — He delivered the following parable to show the person who made the remark, and others, that how great soever the happiness would be of those who should share the blessings of the Messiah’s kingdom, yet that many, who, under mistaken notions of it, professed to desire it, were under the force of such carnal prejudices that, though it would be offered to them with every circumstance that would recommend it, they would in fact slight, yea, and reject it, and that with disdain, preferring carnal to spiritual blessings, a kingdom of this world to one related to another; while, in the mean time, the Gentiles would embrace the gospel with cheerfulness, and thereby be prepared to sit down with Abraham, Isaac, and Jacob, in the abodes of the blessed. The parable of the marriage-feast, recorded Matthew 22:1-14, (where see the note,) was evidently spoken with the same view, though on a different occasion. Made a great supper — By this is evidently meant the rich and abundant provision which God has made in his gospel for the spiritual wants of mankind, termed a feast of fat things, Isaiah 25:6, (where see the notes, as also on Isaiah 55:1, 2;) a feast of truth and information for the understanding, of pardon and peace for the conscience, of love, hope, and joy for the affections; bread to nourish and strengthen, wine to cheer and exhilarate the soul and all its powers and faculties. Observe, reader, there is in Christ, and in the truth and grace displayed in, and communicated by his gospel, what will be food, nay, and a feast, a rich and agreeable feast, for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. This provision is called a supper, because in those countries supper-time was the chief time for feasts and entertainments of all kinds, when the business of the day was finished. The manifestation of gospel grace to the world was made in 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. And bade many — To this feast, which is prepared for all people, Isaiah 25:6, God had given a general invitation by the light of reason and conscience, by the secret influences of his Spirit, and the dispensations of his providence; and the whole nation of the Jews he had especially and particularly invited by his servants the prophets. And at supper-time he sent his servant — At the opening of the gospel dispensation, he sent the harbinger of the Messiah, John the Baptist, the Messiah himself, his Son and servant, with his servants, the apostles: first twelve, and then seventy, he sent through all parts of the country, during the time of Christ’s personal ministry. And when the Christian mysteries were finished; when sin was expiated by the death of Christ, death overcome by his resurrection, and the truth of the gospel sealed and confirmed by both; when a way into heaven was opened by his ascension, and the Holy Ghost, in his gifts and graces, obtained for his followers, by his intercession: when the gospel church was planted, and this rich provision was ready to be served up on a gospel table, — those who before had been invited were more closely and earnestly pressed to come in immediately, and partake of the bounty of their great Master. Such was the call given to the Jews in Jerusalem and Judea, at and after the day of pentecost, by the apostles and other Christian ministers; such was that which was afterward given to the Gentile nations, and such is the call now given to us. Its language is, all things are now ready, therefore come to the feast; to come to which, in the gospel language, is to repent of sin, and believe in Christ. Thus John the Baptist, and thus our Lord and his apostles, invited men to the gospel feast, saying, The kingdom of God is at hand, hggike, hath approached, or is come: Repent ye, and believe the gospel.

17. Sent his servant at supper time—According to the custom of the East, that after the first invitation a messenger is additionally sent to give notice of the supper time.

V. 18. They all began to make excuse-One of them pleads only his own will,

I go: another, a pretended necessity,

I must needs go: the third, impossibility,

I cannot come: all of them want the holy hatred mentioned Luke 14:26. All of them perish by things in themselves lawful. I must needs go-The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation.

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 18-20. And they all with one consent — Apo miav is all that is in the original. It seems most natural to supply the ellipsis by the word gnwmhv, consent, as our translators have done, an interpretation maintained by Beza and Wolfius. Began to make excuse — As if by mutual agreement they had all contrived to put a slight upon the entertainment, and to affront him that had kindly provided it, and invited them to partake of it. The first said, I have bought a piece of ground, &c., and another, I have bought five yoke of oxen — “It is a beautiful circumstance that our Lord here represents both these bargains as already made; so that going to see the farm and to prove the oxen that evening, rather than the next morning, was merely the effect of rudeness on the one hand, and of a foolish, impatient humour on the other; and could never have been urged, had they esteemed the inviter, or his entertainment. Accordingly, it is commonly found in fact, that men neglect the blessings and demands of the gospel, not for the most important affairs in life, with which they seldom interfere; but to indulge the caprice and folly of their own tempers, and to gratify the impulse of present passions, sometimes excited on very low occasions.” — Doddridge. Another said, I have married a wife, &c., I cannot come — “As the process of the parable represents a wise and good man offended with this excuse among the rest, we must suppose something either in the circumstance of receiving the message, or of appointing the time for entertaining company on his marriage, which implied a rude contempt of the inviter, and made the reply indecent. It was not necessary to descend to such particulars.” “If the first of the persons here invited had had so important an affair to transact as the purchasing of a farm, or the second the buying of five yoke of oxen, or the third the marrying of a wife, and if these affairs had come upon them unexpectedly, the very evening they had promised to spend at their rich neighbour’s house; but especially if these affairs could not have been delayed without missing the opportunity of doing them, their excuses would have been reasonable. But none of all these was the case. The farm and the oxen were already purchased, and the wife was married; so that the seeing of the farm, and the proving of the oxen, were pieces of unreasonable curiosity, which might easily have been deferred till next morning. And with respect to the new-married man’s pretending that he could not leave his wife for a few hours, it was such an excess of fondness as was perfectly ridiculous; not to mention that he ought to have thought of this, when the invitation was sent him the preceding day. Wherefore, their refusing so late to come to their rich friend’s supper, on such trifling pretences, was the height of rudeness, inasmuch as it implied the greatest disrespect to their friend, and contempt of his entertainment. No wonder, therefore, that he was very angry when his servant returned and brought him their answer.” — Macknight. We may observe, further, respecting these excuses, that the things which were the matter of them were not only little things, and of small concern, comparatively speaking, and things which might have been easily done at another time, which would not have interfered with this important invitation; but they, were lawful things. Each of the actions here alleged, in behalf of the refusal of these persons to attend the feast, was wholly lawful: there was nothing criminal in any of them. They were such as might well be, and are constantly done, in perfect consistency with embracing the gospel and its blessings. But these men rendered the things which were otherwise lawful and innocent, criminal and destructive by their abuse. And, while they were kept by means of them from the royal feast, they became the cause of their utter ruin. It was a wise saying of Judge Hale’s (see his Life) that “we are ruined by things allowed.” People’s trades and families, and the necessary avocations of life, by the too great anxiety wherewith they are pursued and regarded, become as powerful obstacles to the experience and practice of true religion, and as much prevent men’s eternal salvation, as grosser sins. We have proof of this every day: while men, engaged in pursuits otherwise laudable, by their too close attachment to them, withdraw their minds totally from God, and from heaven, and neglect that which to regard duly would forward and advantage even their temporal concerns. To provide for a family, to prosecute industriously and honestly the business of a man’s calling, to be faithful to his wife, and to take care of his children, are certainly high and commendable duties, enjoined by God, and amiable in the sight of men. But when these, or any of them, are loved and pursued with such attachment and intenseness as to prevent our complying with the gracious invitations of God; to alienate our minds from Christ and the gospel; to keep us from the due and regular discharge of our duly to our God and Redeemer; — then, how laudable soever our pursuits may be, how honest and upright soever our employments, truth it is, they will as certainly exclude us from the joys of our Lord, and his eternal feast; will as certainly draw down his wrath upon us, as if our neglect of him proceeded from any cause more criminal.

Ver. 18. They all began to make excuse. These excuses are of three classes, all under the cover of lawful things, which comprise the three sins against which an apostle has raised his voice. 1 John 2:16. “The lust of the flesh, the desire of the eye, and the pride of life.” They form a climax of insults to the Majesty of heaven. The first said, he had bought a piece of ground, a tun or estate as in the Gothic, and must go and see it. The second, that, being plowing time, he must attend the training of his oxen. The third, being recently married, must receive and return the accustomed visits. — And is an estate then more than heaven. Are the labours of husbandry more than the cares of the soul. Is the marriage feast to supersede the gospel supper, the bread of eternal life!

18. They all—They seem to have been the gentry of the city, which we suppose to be Jerusalem. This they would seem to include the Pharisees, the present hearers of our Lord, and even the self-congratulating individual to whom the parable was addressed. With one consent—Scarce a single individual of the hierarchy accepted the invitation of the Gospel. There have been a number of explanations of these three excuses. Some explain the piece of ground as referring to property possessed, the oxen as property getting, and the wife as sensual enjoyments. We might suggest that the land is dead materiality; that the oxen rise to animal life, and the wife to human and social life. It seems doubtful, however, whether our Lord meant any symbolical classification. The three simply mean that the attractions of this world overcome the attractions of that eating bread in the kingdom of God which this man was lauding. Have me excused.— There is a climax in the form of the excuse. The first feels himself under the necessity, needs, to refuse; the second will not affirm necessity, and would go, but begs to be excused. The third neither pleads necessity nor asks to be excused, but stays away of his will.

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 18-20. And they all with one consent — Apo miav is all that is in the original. It seems most natural to supply the ellipsis by the word gnwmhv, consent, as our translators have done, an interpretation maintained by Beza and Wolfius. Began to make excuse — As if by mutual agreement they had all contrived to put a slight upon the entertainment, and to affront him that had kindly provided it, and invited them to partake of it. The first said, I have bought a piece of ground, &c., and another, I have bought five yoke of oxen — “It is a beautiful circumstance that our Lord here represents both these bargains as already made; so that going to see the farm and to prove the oxen that evening, rather than the next morning, was merely the effect of rudeness on the one hand, and of a foolish, impatient humour on the other; and could never have been urged, had they esteemed the inviter, or his entertainment. Accordingly, it is commonly found in fact, that men neglect the blessings and demands of the gospel, not for the most important affairs in life, with which they seldom interfere; but to indulge the caprice and folly of their own tempers, and to gratify the impulse of present passions, sometimes excited on very low occasions.” — Doddridge. Another said, I have married a wife, &c., I cannot come — “As the process of the parable represents a wise and good man offended with this excuse among the rest, we must suppose something either in the circumstance of receiving the message, or of appointing the time for entertaining company on his marriage, which implied a rude contempt of the inviter, and made the reply indecent. It was not necessary to descend to such particulars.” “If the first of the persons here invited had had so important an affair to transact as the purchasing of a farm, or the second the buying of five yoke of oxen, or the third the marrying of a wife, and if these affairs had come upon them unexpectedly, the very evening they had promised to spend at their rich neighbour’s house; but especially if these affairs could not have been delayed without missing the opportunity of doing them, their excuses would have been reasonable. But none of all these was the case. The farm and the oxen were already purchased, and the wife was married; so that the seeing of the farm, and the proving of the oxen, were pieces of unreasonable curiosity, which might easily have been deferred till next morning. And with respect to the new-married man’s pretending that he could not leave his wife for a few hours, it was such an excess of fondness as was perfectly ridiculous; not to mention that he ought to have thought of this, when the invitation was sent him the preceding day. Wherefore, their refusing so late to come to their rich friend’s supper, on such trifling pretences, was the height of rudeness, inasmuch as it implied the greatest disrespect to their friend, and contempt of his entertainment. No wonder, therefore, that he was very angry when his servant returned and brought him their answer.” — Macknight. We may observe, further, respecting these excuses, that the things which were the matter of them were not only little things, and of small concern, comparatively speaking, and things which might have been easily done at another time, which would not have interfered with this important invitation; but they, were lawful things. Each of the actions here alleged, in behalf of the refusal of these persons to attend the feast, was wholly lawful: there was nothing criminal in any of them. They were such as might well be, and are constantly done, in perfect consistency with embracing the gospel and its blessings. But these men rendered the things which were otherwise lawful and innocent, criminal and destructive by their abuse. And, while they were kept by means of them from the royal feast, they became the cause of their utter ruin. It was a wise saying of Judge Hale’s (see his Life) that “we are ruined by things allowed.” People’s trades and families, and the necessary avocations of life, by the too great anxiety wherewith they are pursued and regarded, become as powerful obstacles to the experience and practice of true religion, and as much prevent men’s eternal salvation, as grosser sins. We have proof of this every day: while men, engaged in pursuits otherwise laudable, by their too close attachment to them, withdraw their minds totally from God, and from heaven, and neglect that which to regard duly would forward and advantage even their temporal concerns. To provide for a family, to prosecute industriously and honestly the business of a man’s calling, to be faithful to his wife, and to take care of his children, are certainly high and commendable duties, enjoined by God, and amiable in the sight of men. But when these, or any of them, are loved and pursued with such attachment and intenseness as to prevent our complying with the gracious invitations of God; to alienate our minds from Christ and the gospel; to keep us from the due and regular discharge of our duly to our God and Redeemer; — then, how laudable soever our pursuits may be, how honest and upright soever our employments, truth it is, they will as certainly exclude us from the joys of our Lord, and his eternal feast; will as certainly draw down his wrath upon us, as if our neglect of him proceeded from any cause more criminal.

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 18-20. And they all with one consent — Apo miav is all that is in the original. It seems most natural to supply the ellipsis by the word gnwmhv, consent, as our translators have done, an interpretation maintained by Beza and Wolfius. Began to make excuse — As if by mutual agreement they had all contrived to put a slight upon the entertainment, and to affront him that had kindly provided it, and invited them to partake of it. The first said, I have bought a piece of ground, &c., and another, I have bought five yoke of oxen — “It is a beautiful circumstance that our Lord here represents both these bargains as already made; so that going to see the farm and to prove the oxen that evening, rather than the next morning, was merely the effect of rudeness on the one hand, and of a foolish, impatient humour on the other; and could never have been urged, had they esteemed the inviter, or his entertainment. Accordingly, it is commonly found in fact, that men neglect the blessings and demands of the gospel, not for the most important affairs in life, with which they seldom interfere; but to indulge the caprice and folly of their own tempers, and to gratify the impulse of present passions, sometimes excited on very low occasions.” — Doddridge. Another said, I have married a wife, &c., I cannot come — “As the process of the parable represents a wise and good man offended with this excuse among the rest, we must suppose something either in the circumstance of receiving the message, or of appointing the time for entertaining company on his marriage, which implied a rude contempt of the inviter, and made the reply indecent. It was not necessary to descend to such particulars.” “If the first of the persons here invited had had so important an affair to transact as the purchasing of a farm, or the second the buying of five yoke of oxen, or the third the marrying of a wife, and if these affairs had come upon them unexpectedly, the very evening they had promised to spend at their rich neighbour’s house; but especially if these affairs could not have been delayed without missing the opportunity of doing them, their excuses would have been reasonable. But none of all these was the case. The farm and the oxen were already purchased, and the wife was married; so that the seeing of the farm, and the proving of the oxen, were pieces of unreasonable curiosity, which might easily have been deferred till next morning. And with respect to the new-married man’s pretending that he could not leave his wife for a few hours, it was such an excess of fondness as was perfectly ridiculous; not to mention that he ought to have thought of this, when the invitation was sent him the preceding day. Wherefore, their refusing so late to come to their rich friend’s supper, on such trifling pretences, was the height of rudeness, inasmuch as it implied the greatest disrespect to their friend, and contempt of his entertainment. No wonder, therefore, that he was very angry when his servant returned and brought him their answer.” — Macknight. We may observe, further, respecting these excuses, that the things which were the matter of them were not only little things, and of small concern, comparatively speaking, and things which might have been easily done at another time, which would not have interfered with this important invitation; but they, were lawful things. Each of the actions here alleged, in behalf of the refusal of these persons to attend the feast, was wholly lawful: there was nothing criminal in any of them. They were such as might well be, and are constantly done, in perfect consistency with embracing the gospel and its blessings. But these men rendered the things which were otherwise lawful and innocent, criminal and destructive by their abuse. And, while they were kept by means of them from the royal feast, they became the cause of their utter ruin. It was a wise saying of Judge Hale’s (see his Life) that “we are ruined by things allowed.” People’s trades and families, and the necessary avocations of life, by the too great anxiety wherewith they are pursued and regarded, become as powerful obstacles to the experience and practice of true religion, and as much prevent men’s eternal salvation, as grosser sins. We have proof of this every day: while men, engaged in pursuits otherwise laudable, by their too close attachment to them, withdraw their minds totally from God, and from heaven, and neglect that which to regard duly would forward and advantage even their temporal concerns. To provide for a family, to prosecute industriously and honestly the business of a man’s calling, to be faithful to his wife, and to take care of his children, are certainly high and commendable duties, enjoined by God, and amiable in the sight of men. But when these, or any of them, are loved and pursued with such attachment and intenseness as to prevent our complying with the gracious invitations of God; to alienate our minds from Christ and the gospel; to keep us from the due and regular discharge of our duly to our God and Redeemer; — then, how laudable soever our pursuits may be, how honest and upright soever our employments, truth it is, they will as certainly exclude us from the joys of our Lord, and his eternal feast; will as certainly draw down his wrath upon us, as if our neglect of him proceeded from any cause more criminal.

V. 21. The servant came and showed his lord these things-So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers.

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 21-24. So that servant came, and showed his lord these things — So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers. Then the master of the house — Who had made the entertainment; being angry — As he reasonably might be, to see such an affront put upon his splendid preparations, and such an ungrateful return made for the peculiar kindness and respect he had shown, in sending for these guests; said to his servant, Go out quickly into the streets, &c. — Being of a benevolent and generous disposition, he determined that preparations so great should not be made in vain: and since those for whom they were first intended slighted the favour, he resolved that a great number still should be made happy with his supper, though they were of the poorer sort, nay, and diseased too; and the rather, because the persons of this class, upon whom he proposed to bestow his supper, had never partaken of such a meal before. He therefore ordered his servant to go as fast as he could into the streets and lanes of the city — Where the poor used to be, and to bring them all in, however maimed, or halt, or blind they might be. The servant readily went as directed, and quickly returned, saying, Lord, it is done as thou hast commanded — These poor, distressed people, are come in, and have sat down at the table. Many of the Jews were obedient to the gospel call, and were brought to God, and became members of the Church of Christ; but not the scribes and Pharisees, and such as Christ was now at dinner with, but such as are here mentioned, the poor of this world, and the afflicted; or such as were figuratively represented by them, the publicans and sinners. And yet there is room — The supper being great, and the hall of entertainment spacious, all those whom the servant happened to find in the streets and lanes of the city did not fill the tables. Wherefore, knowing that his lord’s intention was to make as many happy with this feast as possible, he came and told him there was still room for more. The lord said, Go out into the highways and hedges, &c. — The benevolence and generosity of this great lord were such, that he could not be easy till as many people were brought in to partake of his supper as his house, with all the apartments where tables could be placed, would contain. Wherefore he ordered his servant to go even out of the city, to the highways and hedges leading into it, where beggars usually had their stations; and to use the most earnest entreaties with those who showed any unwillingness, in order that his house might be filled with guests. Thus the apostles, and first preachers of the gospel, were not to confine their labours to the towns and cities of Judea, but extend them to all parts of the country, and invite to the gospel feast persons of all descriptions: or rather, being rejected by the Jews, they are here commanded to turn, as Paul expresses it, to the Gentiles, and to offer them the blessings of the gospel, though as unlikely to be called into the Church of Christ, as vagrants in the highways are to be invited to a feast at a nobleman’s house. As to the clause, Compel them to come in, “How vainly,” says Whitby, “these words are brought to prove, that men may be compelled by the secular arm to embrace the true faith, appears, 1st, From the nature of a banquet, to which no man is compelled by force, but only by the importunity of persuasion: 2d, From the scope of the parable, which respects the calling of the Gentiles, whom only Mohammedans think fit by force of arms to compel to the faith.” Indeed, the word anagkason, rendered compel, frequently, as Elsner has shown, signifies only, pressing persuasion. And it certainly cannot here imply that any external violence was to be used with these persons; for only a single servant was sent out to them, who surely was not capable of forcing so great a multitude to come in, as was necessary to fill his lord’s house. The proper meaning of the expression, therefore, here is, Use the most powerful persuasion with them; and so it fitly denotes the great efficacy of the apostle’s preaching to the idolatrous Gentiles, whereby vast numbers of them were prevailed with to embrace the gospel. Indeed, force has no manner of influence to enlighten men’s consciences; so that, though one should pretend to believe, and should actually practise a worship contrary to his opinion, it could never please God, being mere hypocrisy. Those, therefore, who suppose that this passage of the parable justifies the use of external violence in matters of religion, are grossly mistaken. For I say unto you, that none, &c. — This declaration of the master of the house refers to the commands given to his servant, verses 21, 23. Because he had determined to reject and abandon those first invited, therefore his servant was ordered to go out and gather guests from the streets and lanes, and then from the highways and hedges. None of those men which were bidden shall taste of my supper — This is like that sentence which God passed on those ungrateful Israelites who despised the pleasant land. He sware in his wrath that they should not enter into his rest — What is here intended is, that, because the Jews rejected Christ and his gospel, they were given up by God to hardness of heart, and a reprobate mind. “Grace despised,” says Henry, “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.” Only, the reader must remember, that not the condition of individuals, but the general state of the nation is here described; in which view, the parabolical representation is perfectly just, notwithstanding many individual Jews have believed on Christ, and obtained eternal life.

21. The master—Who is Christ himself. Being angry—His judicial wrath and condemnation at the rejecters of his Gospel, the very men who were listening to his parable. Streets and lanes of the city—Of Jerusalem, the representative of the theocracy. The maimed—Who have lost a limb. The halt—Who cannot walk from some disorder. These represent the publicans and the sinners, who go into heaven before the proud Pharisee.

Verse 22. And yet there is room.] On some occasions, so numerous are the guests that there is not room for therm to sit in the court of the person who makes the feast, and a larger is therefore borrowed.

Verses 21-24. So that servant came, and showed his lord these things — So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers. Then the master of the house — Who had made the entertainment; being angry — As he reasonably might be, to see such an affront put upon his splendid preparations, and such an ungrateful return made for the peculiar kindness and respect he had shown, in sending for these guests; said to his servant, Go out quickly into the streets, &c. — Being of a benevolent and generous disposition, he determined that preparations so great should not be made in vain: and since those for whom they were first intended slighted the favour, he resolved that a great number still should be made happy with his supper, though they were of the poorer sort, nay, and diseased too; and the rather, because the persons of this class, upon whom he proposed to bestow his supper, had never partaken of such a meal before. He therefore ordered his servant to go as fast as he could into the streets and lanes of the city — Where the poor used to be, and to bring them all in, however maimed, or halt, or blind they might be. The servant readily went as directed, and quickly returned, saying, Lord, it is done as thou hast commanded — These poor, distressed people, are come in, and have sat down at the table. Many of the Jews were obedient to the gospel call, and were brought to God, and became members of the Church of Christ; but not the scribes and Pharisees, and such as Christ was now at dinner with, but such as are here mentioned, the poor of this world, and the afflicted; or such as were figuratively represented by them, the publicans and sinners. And yet there is room — The supper being great, and the hall of entertainment spacious, all those whom the servant happened to find in the streets and lanes of the city did not fill the tables. Wherefore, knowing that his lord’s intention was to make as many happy with this feast as possible, he came and told him there was still room for more. The lord said, Go out into the highways and hedges, &c. — The benevolence and generosity of this great lord were such, that he could not be easy till as many people were brought in to partake of his supper as his house, with all the apartments where tables could be placed, would contain. Wherefore he ordered his servant to go even out of the city, to the highways and hedges leading into it, where beggars usually had their stations; and to use the most earnest entreaties with those who showed any unwillingness, in order that his house might be filled with guests. Thus the apostles, and first preachers of the gospel, were not to confine their labours to the towns and cities of Judea, but extend them to all parts of the country, and invite to the gospel feast persons of all descriptions: or rather, being rejected by the Jews, they are here commanded to turn, as Paul expresses it, to the Gentiles, and to offer them the blessings of the gospel, though as unlikely to be called into the Church of Christ, as vagrants in the highways are to be invited to a feast at a nobleman’s house. As to the clause, Compel them to come in, “How vainly,” says Whitby, “these words are brought to prove, that men may be compelled by the secular arm to embrace the true faith, appears, 1st, From the nature of a banquet, to which no man is compelled by force, but only by the importunity of persuasion: 2d, From the scope of the parable, which respects the calling of the Gentiles, whom only Mohammedans think fit by force of arms to compel to the faith.” Indeed, the word anagkason, rendered compel, frequently, as Elsner has shown, signifies only, pressing persuasion. And it certainly cannot here imply that any external violence was to be used with these persons; for only a single servant was sent out to them, who surely was not capable of forcing so great a multitude to come in, as was necessary to fill his lord’s house. The proper meaning of the expression, therefore, here is, Use the most powerful persuasion with them; and so it fitly denotes the great efficacy of the apostle’s preaching to the idolatrous Gentiles, whereby vast numbers of them were prevailed with to embrace the gospel. Indeed, force has no manner of influence to enlighten men’s consciences; so that, though one should pretend to believe, and should actually practise a worship contrary to his opinion, it could never please God, being mere hypocrisy. Those, therefore, who suppose that this passage of the parable justifies the use of external violence in matters of religion, are grossly mistaken. For I say unto you, that none, &c. — This declaration of the master of the house refers to the commands given to his servant, verses 21, 23. Because he had determined to reject and abandon those first invited, therefore his servant was ordered to go out and gather guests from the streets and lanes, and then from the highways and hedges. None of those men which were bidden shall taste of my supper — This is like that sentence which God passed on those ungrateful Israelites who despised the pleasant land. He sware in his wrath that they should not enter into his rest — What is here intended is, that, because the Jews rejected Christ and his gospel, they were given up by God to hardness of heart, and a reprobate mind. “Grace despised,” says Henry, “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.” Only, the reader must remember, that not the condition of individuals, but the general state of the nation is here described; in which view, the parabolical representation is perfectly just, notwithstanding many individual Jews have believed on Christ, and obtained eternal life.

22. Yet there is room—The room is indeed as vast as the merits of his atonement; capacious as heaven itself.

V. 23. Compel them to come in-With all the violence of love, and the force of God's word. Such compulsion, and such only, in matters of religion, was used by Christ and his apostles.

Verse 23. Compel them to come in] anagkason, Prevail on them by the most earnest entreaties. The word is used by Matthew, Matthew 14:22, and by Mark, Mark 6:45; in both which places, when Christ is said, anagkazein, 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, &c. 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. {Luke 14:34}

Verses 21-24. So that servant came, and showed his lord these things — So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers. Then the master of the house — Who had made the entertainment; being angry — As he reasonably might be, to see such an affront put upon his splendid preparations, and such an ungrateful return made for the peculiar kindness and respect he had shown, in sending for these guests; said to his servant, Go out quickly into the streets, &c. — Being of a benevolent and generous disposition, he determined that preparations so great should not be made in vain: and since those for whom they were first intended slighted the favour, he resolved that a great number still should be made happy with his supper, though they were of the poorer sort, nay, and diseased too; and the rather, because the persons of this class, upon whom he proposed to bestow his supper, had never partaken of such a meal before. He therefore ordered his servant to go as fast as he could into the streets and lanes of the city — Where the poor used to be, and to bring them all in, however maimed, or halt, or blind they might be. The servant readily went as directed, and quickly returned, saying, Lord, it is done as thou hast commanded — These poor, distressed people, are come in, and have sat down at the table. Many of the Jews were obedient to the gospel call, and were brought to God, and became members of the Church of Christ; but not the scribes and Pharisees, and such as Christ was now at dinner with, but such as are here mentioned, the poor of this world, and the afflicted; or such as were figuratively represented by them, the publicans and sinners. And yet there is room — The supper being great, and the hall of entertainment spacious, all those whom the servant happened to find in the streets and lanes of the city did not fill the tables. Wherefore, knowing that his lord’s intention was to make as many happy with this feast as possible, he came and told him there was still room for more. The lord said, Go out into the highways and hedges, &c. — The benevolence and generosity of this great lord were such, that he could not be easy till as many people were brought in to partake of his supper as his house, with all the apartments where tables could be placed, would contain. Wherefore he ordered his servant to go even out of the city, to the highways and hedges leading into it, where beggars usually had their stations; and to use the most earnest entreaties with those who showed any unwillingness, in order that his house might be filled with guests. Thus the apostles, and first preachers of the gospel, were not to confine their labours to the towns and cities of Judea, but extend them to all parts of the country, and invite to the gospel feast persons of all descriptions: or rather, being rejected by the Jews, they are here commanded to turn, as Paul expresses it, to the Gentiles, and to offer them the blessings of the gospel, though as unlikely to be called into the Church of Christ, as vagrants in the highways are to be invited to a feast at a nobleman’s house. As to the clause, Compel them to come in, “How vainly,” says Whitby, “these words are brought to prove, that men may be compelled by the secular arm to embrace the true faith, appears, 1st, From the nature of a banquet, to which no man is compelled by force, but only by the importunity of persuasion: 2d, From the scope of the parable, which respects the calling of the Gentiles, whom only Mohammedans think fit by force of arms to compel to the faith.” Indeed, the word anagkason, rendered compel, frequently, as Elsner has shown, signifies only, pressing persuasion. And it certainly cannot here imply that any external violence was to be used with these persons; for only a single servant was sent out to them, who surely was not capable of forcing so great a multitude to come in, as was necessary to fill his lord’s house. The proper meaning of the expression, therefore, here is, Use the most powerful persuasion with them; and so it fitly denotes the great efficacy of the apostle’s preaching to the idolatrous Gentiles, whereby vast numbers of them were prevailed with to embrace the gospel. Indeed, force has no manner of influence to enlighten men’s consciences; so that, though one should pretend to believe, and should actually practise a worship contrary to his opinion, it could never please God, being mere hypocrisy. Those, therefore, who suppose that this passage of the parable justifies the use of external violence in matters of religion, are grossly mistaken. For I say unto you, that none, &c. — This declaration of the master of the house refers to the commands given to his servant, verses 21, 23. Because he had determined to reject and abandon those first invited, therefore his servant was ordered to go out and gather guests from the streets and lanes, and then from the highways and hedges. None of those men which were bidden shall taste of my supper — This is like that sentence which God passed on those ungrateful Israelites who despised the pleasant land. He sware in his wrath that they should not enter into his rest — What is here intended is, that, because the Jews rejected Christ and his gospel, they were given up by God to hardness of heart, and a reprobate mind. “Grace despised,” says Henry, “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.” Only, the reader must remember, that not the condition of individuals, but the general state of the nation is here described; in which view, the parabolical representation is perfectly just, notwithstanding many individual Jews have believed on Christ, and obtained eternal life.

Ver. 23. Go out into the highways and hedges. St. Paul gives us a comment here. He said to the unbelieving jews, “seeing ye judge yourselves unworthy of eternal life, lo, we turn to the gentiles.” Acts 13:46.

Compel them to come in. The word anagkazein to compel, is used in Matthew 14:22, and Mark 6:45, where Jesus constrained his disciples to get into the ship. So Lydia constrained Paul and Barnabas to dwell in her house. In like manner the Shunamite constrained Elisha to eat bread. The word comprises all the force of entreaty and persuasion, and ought to read here constrain, as in other places. Travellers state that it is customary with people in the east to eat under trees, and lodge under hedges, when they are not able to pay for better accommodations.

23. Go out—Overpass the boundaries of the theocracy. Highways and hedges—In the mild climate of the East these refuges are plentifully stocked with their squalid inhabitants. To the Jew this would suggest the Gentile races. And thus, in the kingdom of the Messiah on earth, we have the prelude to what is described as taking place in the kingdom of the Messiah to come, (Luke 13:28-30.) So that Jesus, pausing in the parable, speaks in his own literal person, addressing the company present. This makes Jesus, stepping out of parable into literal, disclose himself as the parabolic inviter, and they as the rejecters, with a most thrilling impressiveness. In a similar manner Jesus oversteps the parabolic nature in Matthew 25:40, as we have intimated in our note on the 35th verse of that chapter. See also note on Luke 12:46.

§ 91.—JESUS STATES THE DIFFICULTIES OF PROFESSING CHRIST.

V. 24. For refers to Go out, Luke 14:23.

Verses 16. - 24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matthew 22:1-14.

Verses 21-24. So that servant came, and showed his lord these things — So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers. Then the master of the house — Who had made the entertainment; being angry — As he reasonably might be, to see such an affront put upon his splendid preparations, and such an ungrateful return made for the peculiar kindness and respect he had shown, in sending for these guests; said to his servant, Go out quickly into the streets, &c. — Being of a benevolent and generous disposition, he determined that preparations so great should not be made in vain: and since those for whom they were first intended slighted the favour, he resolved that a great number still should be made happy with his supper, though they were of the poorer sort, nay, and diseased too; and the rather, because the persons of this class, upon whom he proposed to bestow his supper, had never partaken of such a meal before. He therefore ordered his servant to go as fast as he could into the streets and lanes of the city — Where the poor used to be, and to bring them all in, however maimed, or halt, or blind they might be. The servant readily went as directed, and quickly returned, saying, Lord, it is done as thou hast commanded — These poor, distressed people, are come in, and have sat down at the table. Many of the Jews were obedient to the gospel call, and were brought to God, and became members of the Church of Christ; but not the scribes and Pharisees, and such as Christ was now at dinner with, but such as are here mentioned, the poor of this world, and the afflicted; or such as were figuratively represented by them, the publicans and sinners. And yet there is room — The supper being great, and the hall of entertainment spacious, all those whom the servant happened to find in the streets and lanes of the city did not fill the tables. Wherefore, knowing that his lord’s intention was to make as many happy with this feast as possible, he came and told him there was still room for more. The lord said, Go out into the highways and hedges, &c. — The benevolence and generosity of this great lord were such, that he could not be easy till as many people were brought in to partake of his supper as his house, with all the apartments where tables could be placed, would contain. Wherefore he ordered his servant to go even out of the city, to the highways and hedges leading into it, where beggars usually had their stations; and to use the most earnest entreaties with those who showed any unwillingness, in order that his house might be filled with guests. Thus the apostles, and first preachers of the gospel, were not to confine their labours to the towns and cities of Judea, but extend them to all parts of the country, and invite to the gospel feast persons of all descriptions: or rather, being rejected by the Jews, they are here commanded to turn, as Paul expresses it, to the Gentiles, and to offer them the blessings of the gospel, though as unlikely to be called into the Church of Christ, as vagrants in the highways are to be invited to a feast at a nobleman’s house. As to the clause, Compel them to come in, “How vainly,” says Whitby, “these words are brought to prove, that men may be compelled by the secular arm to embrace the true faith, appears, 1st, From the nature of a banquet, to which no man is compelled by force, but only by the importunity of persuasion: 2d, From the scope of the parable, which respects the calling of the Gentiles, whom only Mohammedans think fit by force of arms to compel to the faith.” Indeed, the word anagkason, rendered compel, frequently, as Elsner has shown, signifies only, pressing persuasion. And it certainly cannot here imply that any external violence was to be used with these persons; for only a single servant was sent out to them, who surely was not capable of forcing so great a multitude to come in, as was necessary to fill his lord’s house. The proper meaning of the expression, therefore, here is, Use the most powerful persuasion with them; and so it fitly denotes the great efficacy of the apostle’s preaching to the idolatrous Gentiles, whereby vast numbers of them were prevailed with to embrace the gospel. Indeed, force has no manner of influence to enlighten men’s consciences; so that, though one should pretend to believe, and should actually practise a worship contrary to his opinion, it could never please God, being mere hypocrisy. Those, therefore, who suppose that this passage of the parable justifies the use of external violence in matters of religion, are grossly mistaken. For I say unto you, that none, &c. — This declaration of the master of the house refers to the commands given to his servant, verses 21, 23. Because he had determined to reject and abandon those first invited, therefore his servant was ordered to go out and gather guests from the streets and lanes, and then from the highways and hedges. None of those men which were bidden shall taste of my supper — This is like that sentence which God passed on those ungrateful Israelites who despised the pleasant land. He sware in his wrath that they should not enter into his rest — What is here intended is, that, because the Jews rejected Christ and his gospel, they were given up by God to hardness of heart, and a reprobate mind. “Grace despised,” says Henry, “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.” Only, the reader must remember, that not the condition of individuals, but the general state of the nation is here described; in which view, the parabolical representation is perfectly just, notwithstanding many individual Jews have believed on Christ, and obtained eternal life.

Verses 25-27. And there went great multitudes with him — It seems they accompanied him from place to place, with eager desire, doubtless, to have the Messiah’s kingdom erected; proposing to themselves all manner of wealth and temporal advantage therein. One day, therefore, as they were on the road with him, he thought fit to show them plainly their mistake: he turned and said, If any man come to me, and hate not, &c. — As all the hopes of temporal felicity under his reign, which his disciples entertained, were to be blasted; as he himself was to suffer an ignominious death; and as they were to be exposed unto all manner of persecutions, he declared publicly to the multitude, that, if they proposed to be his disciples, it was absolutely necessary that they should prefer his service to every thing in the world, and by their conduct show that they hated father, and mother, and wife, and children, that is to say, loved the dearest objects of their affections less than him. As in this, so in several other passages of Scripture, the word hatred signifies only an inferior degree of love. Father and mother, and other relations, are particularly mentioned by our Lord, because, as matters then stood, the profession of the gospel was apt to set a man at variance with his nearest relations. Whosoever doth not bear his cross, &c. — See on Matthew 10:37, 38.

25. There went great multitudes—These multitudes followed him as friends and partizans perhaps as he walked from the feast to his place of abode. See note on Luke 13:32. The miracles, the preaching, the power of Jesus’s character, attracted floating multitudes, whose feelings were deeply stirred, but whose souls were not renovated by the truth. They trailed after his footsteps rather than followed his precepts; being followers not in a spiritual but in a mere bodily sense. So it is that, in periods of religious excitement, light minds are often flung upon the Church, which she hardly knows what to do with. Turned. and said—Jesus presents to them that true disperser of such chaff—the cross.

V. 26. If any man come to me, and hate not his father-Comparatively to Christ: yea, so as actually to renounce his field, oxen, wife, all things, and act as if he hated them, when they stand in competition with him. Matthew 10:37.

Verse 26. And hate not] Matthew, Matthew 10:37, expresses the true meaning of this word, when he says, He who loveth his father and mother MORE than me. In Matthew 6:24, he uses the word hate in the same sense. When we read, Romans 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 Genesis 29:30, 31, where Leah’s being hated is explained by Rachel’s being loved more than Leah. See also Deuteronomy 21:15-17; and Bishop Pearce on this place. See also Clarke’s notes on “Matthew 10:37”.

Verses 25-27. And there went great multitudes with him — It seems they accompanied him from place to place, with eager desire, doubtless, to have the Messiah’s kingdom erected; proposing to themselves all manner of wealth and temporal advantage therein. One day, therefore, as they were on the road with him, he thought fit to show them plainly their mistake: he turned and said, If any man come to me, and hate not, &c. — As all the hopes of temporal felicity under his reign, which his disciples entertained, were to be blasted; as he himself was to suffer an ignominious death; and as they were to be exposed unto all manner of persecutions, he declared publicly to the multitude, that, if they proposed to be his disciples, it was absolutely necessary that they should prefer his service to every thing in the world, and by their conduct show that they hated father, and mother, and wife, and children, that is to say, loved the dearest objects of their affections less than him. As in this, so in several other passages of Scripture, the word hatred signifies only an inferior degree of love. Father and mother, and other relations, are particularly mentioned by our Lord, because, as matters then stood, the profession of the gospel was apt to set a man at variance with his nearest relations. Whosoever doth not bear his cross, &c. — See on Matthew 10:37, 38.

Ver. 26. And hate not his father and mother. When our Saviour sent the twelve to preach, he said, And “loveth” father or mother more than me, is not worthy of me. Matthew 10:37.

26. If any man come to me—With a true and earnest coming; not an excited chasing of my footsteps. Hate not—With a moral and holy repulsion. Father—The relatives, the ties, the interests that stand in the way of his entire surrender to me. His own life—When to love it would make him an apostate and cheat him of the martyr’s crown.

Verse 27. Doth not bear his cross] See on Matthew 10:38; 16:24.

Verses 25-27. And there went great multitudes with him — It seems they accompanied him from place to place, with eager desire, doubtless, to have the Messiah’s kingdom erected; proposing to themselves all manner of wealth and temporal advantage therein. One day, therefore, as they were on the road with him, he thought fit to show them plainly their mistake: he turned and said, If any man come to me, and hate not, &c. — As all the hopes of temporal felicity under his reign, which his disciples entertained, were to be blasted; as he himself was to suffer an ignominious death; and as they were to be exposed unto all manner of persecutions, he declared publicly to the multitude, that, if they proposed to be his disciples, it was absolutely necessary that they should prefer his service to every thing in the world, and by their conduct show that they hated father, and mother, and wife, and children, that is to say, loved the dearest objects of their affections less than him. As in this, so in several other passages of Scripture, the word hatred signifies only an inferior degree of love. Father and mother, and other relations, are particularly mentioned by our Lord, because, as matters then stood, the profession of the gospel was apt to set a man at variance with his nearest relations. Whosoever doth not bear his cross, &c. — See on Matthew 10:37, 38.

27. Bear his cross—See note on Matthew 10:38.

V. 28. And which of you intending to build a tower-That is, and whoever of you intends to follow me, let him first seriously weigh these things.

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 defence 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.

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

Ver. 28. And counteth the cost. Men who are rash in religion often fall in the hour of temptation. We should well weigh the pleasures and the punishments of sin; we should next investigate religion in all its beauty, in its crosses, and in its vast rewards. We should consider the sanctity it requires, and the duties it imposes. We should then ask, if we break with the world, and close with Christ, whether he be able to save us. Whether he will stand by us in the day of trial, and whether he has always supported his servants in the crisis of danger. After thus counting the cost, as Caleb did, Numbers 13:30, we should at once nobly close with God, and break with every sin. So our Saviour has required us to do, and so St. Paul exhorts the Hebrews to do, with an astonishing force and cloud of argument. Mark 8:36. Hebrews 12:1-12.

28. Build a tower—As becoming my disciple is building the structure of your salvation. Sitteth not down first—Added to describe graphically the reckoning of the tower builder. Have sufficient—Just so you, pursuers of my footsteps, imagining you will be my disciples, should weigh, before you go farther, whether you have the moral capital. See whether you are so renouncing every obstacle, abhorring every counter tie, and making that complete surrender which the enterprise demands.

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

29. Begin to mock him—Just as the world always does when a Christian, especially a young convert, gives out. There are three possible ways in the case. One is to make a hasty profession without the capital. The second is to decline to attempt to become a disciple. The third is to obtain, what always may be obtained, the strength from God to prosecute and persevere. The third the Lord has specified in verse 26. The two other alternatives he is describing now.

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

V. 31. Another king-Does this mean, the prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants!

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

31. What king—In this little parable the soul of the would-be disciple is the king; the adversary to his salvation, whether the devil or all opposing evil, is the another king. Whether he be able—Just as the sinner must examine himself and be sure that he is ready to give up all for Christ. With ten thousand to meet him—Let the sinner examine and see whether with the moral force within him he has ability (obtainable from above) to fight the battle of salvation. Let him be sure that he has the right and sufficient strength; otherwise he may find it necessary to capitulate to the devil.

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

32. Great way off—The sinner had better make no start at all in the service of Christ than to make a false start. He may as well give up to the devil first as last. For a false start is in itself no start at all; it being only a fit of self-deception, terminating in a self-disgrace, and, what is worse, a disgrace to the cause of religion.

V. 33. So-Like this man, who, being afraid to face his enemy, sends to make peace with him, every one who forsaketh not all that he hath—

1. By withdrawing his affections from all the creatures; 2. By enjoying them only in and for God, only in such a measure and manner as leads to him; 3. By hating them all, in the sense above mentioned, cannot be my disciple-But will surely desist from building that tower, neither can he persevere in fighting the good fight of faith.

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.

Verses 28-33. Which of you, intending to build a tower, (the word purgov here signifying the same as the Hebrew migdol, seems to denote any great building whatever,) sitteth not down first and counteth the cost — To illustrate the necessity of their weighing deliberately, whether they were able and prepared to bear all their losses and persecutions to which the profession of the gospel would expose them, which indeed was the only term on which they could be his disciples, he desired them to consider how prudence would direct them to act in other cases of importance. The most thoughtless person among you, as if he had said, will not resolve on a matter of such importance as the building of a house, without previously calculating the expense; because you know that the builder who begins without counting the cost, being obliged to leave off for want of money, exposes himself to the ridicule of all passengers who look on the half-finished edifice. In like manner, the king who declares war without comparing his forces with those of his enemy, and considering whether the bravery of his troops, and the conduct of his generals, will be able to make up what he wants in numbers, is sure to be ingloriously defeated, unless he humbly sue for peace before the matter comes to an engagement. So likewise — Like the person who began to build and was not able to finish; or like the king who, being afraid to face his enemy, sends an embassy and desires terms of peace; whosoever he be of you that forsaketh not all that he hath — Who does not engage so earnestly and resolutely in his Christian warfare, as to hold all things cheap in comparison with life eternal, and be ready to forsake them when I call him to it; he cannot be my disciple — He cannot be acknowledged by me as such, because my disciples will be exposed to such trials, to such reproaches, losses, imprisonments, tortures, and martyrdoms, that unless they prefer me, and the cause in which I am engaged, to all visible and temporal things whatever, they certainly will not steadily adhere to me, or continue faithful and constant in my service. “Christ does not here require that we should actually renounce these [temporal] things, but that our heart and our affections should be so taken off from them, that we always love them less than we love him; and be always ready to part with them when we cannot keep them without making shipwreck of faith and a good conscience.” — Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he prefer not the kingdom of heaven before all worldly interest, and forsake it not all comparatively, in esteem and resolution now, and in act when he is called to it.” “It was in this sense that the apostles understood their Master: for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention that is made of John’s house, into which he took our Lord’s mother, after the crucifixion; and from Peter and the other disciples prosecuting their old trade of fishing, with their boat and nets, after their Master’s resurrection: nevertheless, though they thus retained the use and dominion of their property, they had truly forsaken all, in the highest sense of their Master’s precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole, therefore, it appears, that the renunciation and self-denial which Christ requires, does not consist in actually parting with all before he calls us to do so, but in being disposed to part with all, that when he calls we may do it.” See Macknight.

33. Of you—Who are in great danger of supposing that to be my pursuer is to be my follower. Forsaketh not all—Here is the true third way. Neither make a false start nor a hopeless stand still, but give up at once all for Christ, and act by the gracious ability that he will confer.

V. 34. Salt-Every Christian, but more eminently every minister. Matthew 5:13; Mark 9:50.

Verse 34. Salt is good] See Clarke on “Matthew 5:13”, and see Clarke on “Mark 9:50”.

ON the subject referred to this place from Luke 14:23, Compel them to come in, which has been adduced to favour 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 neighbours 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 neighbour, 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 neighbours 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 favour 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 honour 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 pretence 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.

ST. LUKE

Verses 34, 35. Salt is good — If you are not my disciples indeed, your outward profession will be very insignificant: for, though salt in general is a good thing, and my servants, as I formerly intimated (see on Matthew 5:13,) are the salt of the earth; yet I must again add, if the salt have lost his savour — Or be grown insipid, how can its saltness be restored to it? or what can recover those whom my gospel will not influence and reclaim? It is neither fit for the land, &c. — As insipid salt is such a vile and worthless thing, that it is neither fit to be used of itself, as manure for the land, nor even to be cast upon the dunghill, to be there mixed with other manure; but men cast it out — It is thrown out of doors, and trampled under foot like mire in the streets. So you, my disciples, will be no less useless and contemptible, if, under the advantages and obligations of a Christian profession, you are destitute of a true principle of integrity and piety, of which you will certainly be destitute if you do not thus deny yourselves, and stand disposed to forsake all for my sake and the gospel’s, as far as, and whenever, I shall call you to it. See notes on Mark 9:49, 50.

34. Salt is good—Excellent is salt! is, literally translated, the Lord’s exclamation. The true living, sparkling, stimulating, conservating article is the very emblem of faith, perseverance, and life. He who has the principle it symbolizes will not merely chase at my heels, but truly tread in my footsteps. Have lost its savour—If we have taken up with salt which has no saltness, then truly it is no salt at all. Wherewith… seasoned—That is, wherewith shall the salt be re-endowed with its saline power? There is no giving any Christian value to that religion which has no self-surrender to Christ in it.

Verses 34, 35. Salt is good — If you are not my disciples indeed, your outward profession will be very insignificant: for, though salt in general is a good thing, and my servants, as I formerly intimated (see on Matthew 5:13,) are the salt of the earth; yet I must again add, if the salt have lost his savour — Or be grown insipid, how can its saltness be restored to it? or what can recover those whom my gospel will not influence and reclaim? It is neither fit for the land, &c. — As insipid salt is such a vile and worthless thing, that it is neither fit to be used of itself, as manure for the land, nor even to be cast upon the dunghill, to be there mixed with other manure; but men cast it out — It is thrown out of doors, and trampled under foot like mire in the streets. So you, my disciples, will be no less useless and contemptible, if, under the advantages and obligations of a Christian profession, you are destitute of a true principle of integrity and piety, of which you will certainly be destitute if you do not thus deny yourselves, and stand disposed to forsake all for my sake and the gospel’s, as far as, and whenever, I shall call you to it. See notes on Mark 9:49, 50.

35. Fit neither for the land—That is, to be used as soil; neither as manure. He that hath ears to hear—The commentator will fail to understand this whole discourse, 25-35, unless he keeps in his eye the audience to which it was so kindly directed; namely, a retinue of loose but admiring attendants, who applauded at every step, but who were liable, under opposing influences, to cry crucify him to-morrow. This expostulation aims to call them to consider their depth of feeling and the true method of being an earnest disciple of Jesus. He illustrates his meaning by the most practical examples, popular but expressive, and founded in the truest common sense as well as the deepest wisdom. The whole is impressively closed with earnest admonitions to every man who had ears to hear his touching words, to accept them in their true force. Some of them may truly have heard with the ear of the soul. It was from this pitiable yet interesting class that many of his followers who formed the body of his apostolic Church after his ascension, were gathered. For true religion easier finds its way to the vacant destitute soul, which has merely the primitive common sense which God has given, than into the most cultivated mind occupied already with its systems and with its prejudices.