Luke 14:1–24

In this passage of story we find, I. That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, Luk 14:1. See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God (Exo 18:12), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that. II. That he went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, Luk 14:2. We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table. III. That he endured the contradiction of sinners against himself: They watched him, Luk 14:1. The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name. IV. That Christ would not be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, Luk 14:4. Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; epilabomenos, complexus - he embraced him, took him in his arms, big and unwieldy as he was (for so dropsical people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of? V. That our Lord Jesus did nothing but what he could justify, to the conviction and confusion of those that quarrelled with him, Luk 14:5, Luk 14:6. He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the sabbath day, and that straightway, not deferring it till the sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the sabbath that they found fault with Christ for healing on the sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, Luk 14:6. Christ will be justified when he speaks, and every mouth must be stopped before him.

Luke 14:1-6 Luke 14:1-6 1. And it happened that he entered into the house of a certain ruler of the Pharisees on a Sabbath, to take food, and they watched him. 2. And, lo, a certain man who had a dropsy was before him, 3. And Jesus answering said to the lawyers [288] and Pharisees, saying, Is it lawful to cure on the Sabbath? 4. But they were silent; and he took and cured him, and sent him away. 5. And he answering to them said, Which of you shall have an ass or an ox that shall fall into a pit, and will not immediately pull him out on the Sabbath-day? 6. And they could not answer him to these things. This narrative contains nothing more than a miracle which Christ performed, in order to correct the superstitious observance of the Sabbath. For he did not, intend, as some imagine, absolutely to abolish the Sabbath, but only to point out, that neither the works of God, nor the duties of charity, violate the holy rest which is enjoined by the law. Whether or not those very persons had purposely brought the dropsical man to that place cannot be known with certainty. He unquestionably could not be present at the table by accident, nor break into a private dwelling without the permission and consent of the owner. It is therefore probable, that he was placed there with the concealed design of tempting Christ, which, on their part, was as foolish an action as it was wicked; for they had already known by experience what Christ was accustomed to do, whenever a similar occasion presented itself. 3. Is it lawful to cure on Sabbath? The meaning of this question is, ought the curing of a man to be reckoned among the works which violate the Sabbath? If they had said that the observance of the Sabbath is violated in this way, the reply was obvious, that it is a work of God. Now the law of the Sabbath goes no farther, than that men shall rest from their own works. Christ first puts the question to them, and he does so for the purpose of guarding against offense. It would not have been necessary for him to pacify them, if they had not been instigated by hardened malice. Not that he always laid himself under this restriction; for in many cases he did what had been enjoined on him by the Father, without attending to the offense that might arise from it. But he intended to show by this example, that he did not inconsiderately perform miracles on Sabbath, because he was prepared to assign a reason for what he did. They, on the other hand, make it evident by their silence, that their desire of finding fault is stronger than their zeal for the law; and therefore Christ treats with utter indifference their opinion about his action, because it was evident that they intentionally sought out an occasion of offense. 5. Which of you shall have an ox or an ass? Though they did not deserve that Christ should take pains to remove the offense, yet he shows that he did nothing inconsistent with the observance of the Sabbath. And this he undoubtedly does, not so much with the view of instructing them, as of protecting himself against their slanders; for he knew that they were too much blinded by virulent hatred to yield submissively, to argument, but wished to triumph over their malice, by compelling them through shame to be silent. If we are at liberty to relieve brute animals on Sabbath, it would be unreasonable that we should not perform a similar office of kindness to man, who is formed after the image of God. Footnotes: [288] "Aux Docteurs de la Loy;" -- "to the Doctors of the Law."

And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Luke 17:11. As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, John 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him; to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these (g); "what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.'' And this last canon, or rule, is of the utmost importance with them; for they (h) say, "whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'' That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him. (g) Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. (h) T. Bab. Sabbat, fol. 118. 1. Kimchi in Isaiah 58.13.

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

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

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

And answered them, saying,.... Murmuring secretly at what he had done: which of you shall have an ass, or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? being just ready to be drowned there; and therefore it must be much more right and necessary to cure a man, a reasonable creature, just drowning with a dropsy, as this man was. The Syriac and Persic versions, instead of "an ass", read "a son", very wrongly: a like kind of reasoning is used by Christ, in See Gill on Matthew 12:11, Luke 13:15.

And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed,

(See on Mat 12:11-12).

Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Psa 39:1, Psa 39:2), for, notwithstanding the provocation given him, he had not his heart hot within him, nor was his spirit stirred. We must not only not allow any corrupt communication at our tables, such as that of the hypocritical mockers at feasts, but we must go beyond common harmless talk, and should take occasion from God's goodness to us at our tables to speak well of him, and learn to spiritualize common things. The lips of the righteous should then feed many. Our Lord Jesus was among persons of quality, yet, as one that had not respect of persons, I. He takes occasion to reprove the guests for striving to sit uppermost, and thence gives us a lesson of humility. 1. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table, Luk 14:7. He had charged that sort of men with this in general, Luk 11:43. Here he brings home the charge to particular persons; for Christ will give every man his own. He marked how they chose out the chief rooms; every man, as he came in, got as near the best seat as he could. Note, Even in the common actions of life, Christ's eye is upon us, and he marks what we do, not only in our religious assemblies, but at our tables, and makes remarks upon it. 2. He observed how those who were thus aspiring often exposed themselves, and came off with a slur; whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it. (1.) Those who, when they come in, assume the highest seats, may perhaps be degraded, and forced to come down to give place to one more honourable, Luk 14:8, Luk 14:9. Note, It ought to check our high thoughts of ourselves to think how many there are that are more honourable than we, not only in respect of worldly dignities, but of personal merits and accomplishments. Instead of being proud that so many give place to us, it should be humbling to us that there are so many that we must give place to. The master of the feast will marshal his guests, and will not see the more honourable kept out of the seat that is his due, and therefore will make bold to take him lower that usurped it; Give this man place; and this will be a disgrace before all the company to him that would be thought more deserving than he really was. Note, Pride will have shame, and will at last have a fall. (2.) Those who, when they come in, content themselves with the lowest seats, are likely to be preferred (Luk 14:10): "Go, and seat thyself in the lowest room, as taking it for granted that thy friend, who invited thee, has guests to come that are of better rank and quality than thou are; but perhaps it may not prove so, and then it will be said to thee, Friend, go up higher. The master of the feast will be so just to thee as not to keep thee at the lower end of the table because thou wert so modest as to seat thyself there." Note, The way to rise high is to begin low, and this recommends a man to those about him: "Thou shalt have honour and respect before those that sit with thee. They will see thee to be an honourable man, beyond what at first they thought; and honour appears the brighter for shining out of obscurity. They will likewise see thee to be a humble man, which is the greatest honour of all. Our Saviour here refers to that advice of Solomon (Pro 25:6, Pro 25:7), Stand not in the place of great men, for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower." And Dr. Lightfoot quotes a parable out of one of the rabbin somewhat like this. "Three men," said he, "were bidden to a feast; one sat highest, For, said he, I am a prince; the other next, For, said he, I am a wise man; the other lowest, For, said he, I am a humble man. The king seated the humble man highest, and put the prince lowest." 3. He applied this generally, and would have us all learn not to mind high things, but to content ourselves with mean things, as for other reasons, so for this, because pride and ambition are disgraceful before men: for whosoever exalteth himself shall be abased; but humility and self-denial are really honourable: he that humbleth himself shall be exalted, Luk 14:11. We see in other instances that a man's pride will bring him low, but honour shall uphold the humble in spirit, and before honour is humility. II. He takes occasion to reprove the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should rather have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford themselves a good meal's meat. See Neh 8:10. Our Saviour here teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity and in magnificent house-keeping. 1. "Covet not to treat the rich; invite not thy friends, and brethren, and neighbours, that are rich," Luk 14:12. This does not prohibit the entertaining of such; there may be occasion for it, for the cultivating of friendship among relations and neighbours. But, (1.) "Do not make a common custom of it; spend as little as thou canst that way, that thou mayest not disable thyself to lay out in a much better way, in almsgiving. Thou wilt find it very expensive and troublesome; one feast for the rich will make a great many meals for the poor." Solomon saith, He that giveth to the rich shall surely come to want, Pro 22:16. "Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy poor friends, not to those that need thee not." (2.) "Be not proud of it." Many make feasts only to make a show, as Ahasuerus did (Est 1:3, Est 1:4), and it is no reputation to them, they think, if they have not persons of quality to dine with them, and thus rob their families, to please their fancies. (3.) "Aim not at being paid again in your own coin." This is that which our Saviour blames in making such entertainments: "You commonly do it in hopes that you will be invited by them, and so a recompence will be made you; you will be gratified with such dainties and varieties as you treat your friends with, and this will feed your sensuality and luxury, and you will be no real gainer at last." 2. "Be forward to relieve the poor (Luk 14:13, Luk 14:14): When thou makest a feast, instead of furnishing thyself with what is rare and nice, get thy table spread with a competency of plain and wholesome meat, which will not be so costly, and invite the poor and maimed, such as have nothing to live upon, nor are able to work for their living. These are objects of charity; they want necessaries; furnish them, and they will recompense thee with their prayers; they will commend thy provisions, which the rich, it may be, will despise. They will go away, and thank God for thee, when the rich will go away and reproach thee. Say not that thou art a loser, because they cannot recompense thee, thou art so much out of pocket; no, it is so much set out to the best interest, on the best security, for thou shall be recompensed at the resurrection of the just." There will be a resurrection of the just, a future state of the just. There is a state of happiness reserved for them in the other world; and we may be sure that the charitable will be remembered in the resurrection of the just, for alms are righteousness. Works of charity perhaps may not be rewarded in this world, for the things of this world are not the best things, and therefore God does not pay the best men in those things; but they shall in no wise lose their reward; they shall be recompensed in the resurrection. It will be found that the longest voyages make the richest returns, and that the charitable will be no losers, but unspeakable gainers, by having their recompense adjourned till the resurrection.

Luke 14:7-14 Luke 14:7-14 7. And he spoke a parable to those who were invited, observing how they chose the first seats, saying to them: 8. When thou shalt be invited by any one to a marriage, do not sit at table in the first seat, lest perhaps a more honorable person than thyself be invited by him, 9. And he who invited thee and him come and say to thee, Give place to this man, and thou begin then with shame to occupy the lowest place. 10. But on the contrary, when thou shalt be invited, go, and sit at table in the lowest place, that when he who hath invited thee shall come, he may say to thee, Friend, go up higher: then shalt thou have honor in presence of those who sit at table with thee. 11. For every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted. 12. And he said to him by whom he had been invited, When thou makest a dinner or supper, invite not thy friends, nor thy brethren, nor thy relatives, nor rich neighbors, lest they also in their turn invite thee, and a recompense be made thee. 13. But when thou makest a banquet, invite the poor, the maimed, the lame, the blind. 14. And thou shalt be blessed, because they cannot recompense thee; for thou shalt be recompensed at the resurrection of the righteous. 7. And he spoke a parable to those who were invited. We know to what an extent ambition prevailed among the Pharisees and all the scribes. While they desired to exercise a haughty dominion over all other men, the superiority among themselves was likewise an object of emulation. It is constantly the case with men who are desirous of empty applause, that they cherish envy towards each other, every one endeavoring to draw to himself what others imagine to be due to them. Thus the Pharisees and scribes, while they were all equally disposed, in presence of the people, to glory in the title of holy order, are now disputing among themselves about the degree of honor, because every one claims for himself the highest place. This ambition of theirs Christ exposes to ridicule by an appropriate parable. If any one sitting at another man's table were to occupy the highest place, and were afterwards compelled to give way to a more honorable person, it would not be without shame and dishonor that he was ordered by the master of the feast to take a different place. But the same thing must happen to all who proudly give themselves out as superior to others; for God will bring upon them disgrace and contempt. It must be observed, that Christ is not now speaking of outward and civil modesty; for we often see that the haughtiest men excel in this respect, and civilly, as the phrase is, profess great modesty. But by a comparison taken from men, he describes what we ought to be inwardly before God. "Were it to happen that a guest should foolishly take possession of the highest place, and should, on that account, be put down to the lowest, he would be so completely overpowered with shame as to wish that he had never gone higher. Lest the same thing should happen to you, that God would punish your arrogance with the deepest disgrace, resolve, of your own accord, to be humble and modest." 11. For every one that exalteth himself shall be humbled. This clause makes it evident that ambition was the subject of which Christ was speaking; for he does not state what usually happens in the ordinary life of men, but declares that God will be their Judge, who resisteth the proud, and humbleth their haughtiness, but giveth grace to the humble, (James 4:6; 1 Peter 5:5; Psalm 138:6.) Scripture is full of similar testimonies, that God is an enemy to all who desire to exalt themselves, as all who claim for themselves any merit must of necessity make war with Him. It is a manifestation of pride to boast of the gifts of God, as if there were any excellence in ourselves, that would exalt us on the ground of our own merit. Humility, on the other hand, must be not only an unfeigned abasement, but a real annihilation of ourselves, proceeding from a thorough knowledge of our own weakness, the entire absence of lofty pretensions, and a conviction that whatever excellence we possess comes from the grace of God alone. 12. When thou makest a dinner. Those who think that this is an absolute condemnation of entertainments given by relatives and friends to each other, take away a part of civility from among men. It were not only unfeeling, but barbarous, to exclude relatives from the hospitable table, and to class them only with strangers. Christ did not intend to dissuade us from every thing courteous, but merely to show, that acts of civility, which are customary among men, are no proof whatever of charity. To perform any act, in the hope of a reward, to rich men, from whom we expect a similar return, is not generosity, but a system of commercial exchange; and, in like manner, kind offices, rendered from mercenary views, are of no account in the sight of God, and do not deserve to be ascribed to charity. If I entertain at supper my relatives or rich friends, the act of civility ought not in itself to be condemned, but, as a proof of charity, it will have no value whatever; for we frequently see that persons who are extremely selfish grudge no expense or luxury in treating their friends. What then? You may spread a table for the rich, but, at the same time, you must not neglect the poor; you may feast with your friends and relatives, but you must not shut out strangers, if they shall happen to be poor, and if you shall have the means of relieving their wants. In a word, the meaning of the passage is, that those who are kind to relatives and friends, but are niggardly towards the poor, are entitled to no commend-ation; because they do not exercise charity, but consult only their own gain or ambition. Christ addresses, in a particular manner, the person who had invited him; because he perceived that he was too much addicted to pomp and luxury, and was so desirous to obtain the applause and favor of the rich, that he cared very little about the poor. Accordingly, in the person of one man, this reproof is directed against all those who spend their wealth in ambitious display, or who bargain for mutual compensation, but leave nothing over for the poor, as if they were afraid that whatever is gratuitously bestowed would be lost. 14. And thou shalt be blessed. Christ pronounces those to be blessed who exercise liberality without any expectation of earthly reward; for they manifestly look to God. Those who constantly keep in view their own advantage, or who are driven by the gale of popularity, have no right to expect a reward from God.

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

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

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

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

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

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

And he put forth a parable to those which were bidden,.... To the dinner at the Pharisee's house, particularly the lawyers, or Scribes and Pharisees: when he marked how they chose out the chief rooms; the uppermost places at the table, which these men loved, coveted, and sought after; See Gill on Matthew 23:6. saying unto them; as follows.

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

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

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

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

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

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

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

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

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

[136] Matt. xiv. 13, 14, 15. “But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.” Christ had told his host that he should not invite his rich friends and neighbours, expecting to be invited to a feast again by them, but should invite those that could not invite him again; and he tells him he shall be blessed, and should be recompensed at the resurrection of the just, intimating that he should be rewarded by feasting them. Now the Jews thought that the resurrection would be when the Messiah came. By the kingdom of God, they understood the kingdom of the Messiah; and that is the reason that when Christ told the Pharisee he should be blessed, for he should feast at the resurrection, that he makes this reply consenting to it, “They shall be blessed indeed, that shall eat bread in the kingdom of God.”

Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions. I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God (Luk 14:15), which, some tell us, was a saying commonly used among the rabbin. 1. But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward. 2. Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more. II. The parable which our Lord Jesus put forth upon this occasion, Luk 14:16, etc. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe, 1. The free grace and mercy of God, shining in the gospel of Christ; it appears, (1.) In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment (Luk 14:16): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day. (2.) In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa 25:6. Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved." 2. The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, Luk 14:18. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all apo mias, some supply hōras, all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnōmēs, they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. "I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen." [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion - Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once (Luk 14:30): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year (Deu 24:5), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome. 3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him (Luk 14:21): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb 13:17. 4. The master's just resentment of this affront: He was angry, Luk 14:21. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance. 5. The care that was taken to furnish the table with guests, as well as meat. "Go" (saith he to the servants), "go first into the streets and lanes of the city, and invite, not the merchants that are going from the custom-house, nor the tradesmen that are shutting up their shops; they will desire to be excused (one is going to his counting-ho…

Luke 14:15-24 Matthew 22:1-14 Luke 14:15-24 1. And Jesus answering, spoke again by parables, and said, 2. The kingdom of heaven is like a human king who made a marriage for his son, 3. And sent out his servants to call those who were invited to the marriage, and they refused to come. 4. Again he sent out other servants, saying, Tell those who are invited, Lo, I have prepared my dinner, my oxen and fatlings are killed, and all things are ready: come to the marriage. 5. But they treated it with indifference, and went away, one to his farm, and another to his merchandise: 6. And the rest took his servants, and abused and killed them. 7. But when the king heard it, he was angry, and sent his soldiers, and slew these murderers, and burnt up their city. 8. Then he said to his servants, The marriage is indeed ready, but those who were invited were not worthy. 9. Go then to the highways, and whomsoever you shall find invite to the marriage. 10. And his servants went out to the roads, and collected all that they found, both bad and good, so that the marriage-apartment was filled with guests. 11. And the king, having come in to see the guests, when he saw there a man not wearing the wedding garment, 12. Said to him, Friend, how camest thou hither, not having the wedding garment? And he was speechless. 13. Then said the king to his attendants, Bind him hand and foot, and cast him into outer darkness: weeping and gnashing of teeth will be there. 14. For many are called, but few are chosen. 15. And when one of those who sat at table with him heard these things, he said to him, Blessed is he that eateth [289] bread in the kingdom of God. 16. But he said to him, A certain man had prepared a great supper, and had invited many. 17. And he sent his servant at the hour of supper to say to those who were invited, Come; for all things are now ready. 18. And they all began together [290] to excuse themselves. 19. The first said to him, I have purchased an estate, and I must go and see it: I beseech thee hold me excused. 20. And another said, I have married a wife, and therefore I cannot come. 21. And the servant returned, and brought back these things to his master. Then the master of the house, being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind. 22. And the servant said, Sir, it is done as thou hast commanded, and still there is room. 23. And the master said to the servant, Go out to the roads and hedges, and compel them to come in, that my house may be filled. 24. For I say to you, That none of those men who were invited shall taste of my supper. Matthew 22:1. And Jesus answering. Though Matthew relates this parable among other discourses which were delivered by Christ about the time of the last Passover, yet as he does not specify any particular time, and as Luke expressly affirms that Christ delivered this discourse while he sat at table in the house of a Pharisee, I have thought it better to follow this order. The design which Matthew had in view was, to point out the reasons why the scribes were excited to the highest pitch of fury; and therefore he properly placed it in the midst of those discourses which were hateful to them, and interwove it with those discourses, without attending to the order of time. But we must attend to Luke's narrative, who says that, when one of those who sat at table with him said, Blessed is he that eateth bread in the kingdom of God, Christ took occasion from it to upbraid the Jews with ingratitude. It is by no means probable, that the guest and friend of a Pharisee broke out into this exclamation from any sincere feeling of piety. Still, I do not look upon it as having been spoken in derision; but, as persons who have a moderate knowledge of the faith, and are not openly wicked, are in the habit of indulging, amidst their cups, in idle talk about eternal life, I think that this man threw out a remark about future blessedness, in order to draw out some observation in return from Christ. And his words make it manifest, that he had nothing in view beyond what was gross and earthly; for he did not employ the phrase, eat bread, as a metaphor for enjoy eternal life, but appears to have dreamed of I know not what state, filled with prosperity and abundance of all things. The meaning is, Blessed shall they be who shall eat the bread of God, [291] after that he has collected his children into his kingdom. 2. The kingdom of heaven is like a human king As it was long ago said by a Spartan, that the Athenians knew what was right, but did not choose to practice it; so Christ now brings it as a reproach against the Jews, that they gave utterance to beautiful expressions about the kingdom of God, but, when God kindly and gently invited them, they rejected his grace with disdain. There is no room to doubt that the discourse is expressly levelled against the Jews, as will more plainly appear a little afterwards. Matthew and Luke differ in this respect, that Matthew details many circumstances, while Luke states the matter summarily, and in a general manner. Thus, Matthew says that a king made a marriage for his son: Luke only mentions a great supper The former speaks of many servants, while the latter refers to no more than one servant; the former describes many messages, the latter mentions one only; the former says that some of the servants were abused or slain, the latter speaks only of their being treated with contempt. Lastly, the former relates that a man was cast out, who had gone in to the marriage without a wedding garment, of which Luke makes no mention. But we have formerly pointed out a similar distinction, that Matthew, in explaining the same thing, is more copious, and enters into fuller details. There is a remarkable agreement between them on the main points of the parable. God bestowed on the Jews distinguished honor, by providing for them, as it were, a hospitable table; but they despised the honor which had been conferred upon them. The marriage of the king's son is explained by many commentators to mean, that Christ is the end of the Law, (Romans 10:4.) and that God had no other design in his covenant, than to make him the Governor of his people, and to unite the Church to him by the sacred bond of a spiritual marriage. I have no objection to that view. But when he says, that the servants were sent to call those who were invited, these words are intended to point out a double favor which the Jews had received from God; first, in being preferred to other nations; and, secondly, in having their adoption made known to them by the prophets. The allusion is to a practice customary among men, that those who intended to make a marriage drew up a list of the persons whom they intended to have as guests, and afterwards sent invitations to them by their servants. In like manner, God elected the Jews in preference to others, as if they had been his familiar friends, and afterwards called them by the prophets to partake of the promised redemption, which was, as it were, to feast at a marriage It is true that those who were first invited did not live till the coming of Christ; but we know that all received an offer of the same salvation, of which they were deprived by their ingratitude and malice; for from the commencement, God's invitation was impiously despised by that people. [292] 4. Again he sent other servants. He speaks as if it had been the same persons who were invited, for it was one body of the people. The meaning is, that when the happy and joyful day of redemption drew near, they were warned to be ready; for they had been long ago informed as to the time. But now Christ told them that, at the very hour, fresh messengers were sent to entreat them to come with haste; for the first invitation which he mentions includes all the former prophecies, down to the publication of the Gospel. For a long period, they exercised cruelty on the prophets; but their fury grew as the time advanced, and at length spent all its force on Christ and the apostles. For this reason, he charges the ancient people with nothing more than contempt and pride, but says, that the servants who had been last sent, and who arrived at the hour of supper, were abused or slain. That people arrived at the highest pitch of their crimes, when their haughty rejection of his grace was followed by the madness of cruelty. And yet he does not charge all of them equally with crime; for even at the latest call, which was given by the Gospel, the grace of God was in part ridiculed by careless despisers, and in part was furiously rejected by hypocrites. And thus it usually happens, that ungodly men break out into fiercer rage against God, in proportion to the earnestness with which he invites them to salvation. We must now consider that part of doctrine which is conveyed both by Matthew and by Luke. One went to his field, and another to his merchandise; or, as Luke expresses it, one pleaded that he had married a wife; another that he had purchased a field; and another that he had bought five yoke of oxen. By these words Christ pronounces the Jews to have been so entirely devoted to the world and to earthly things, that no man found leisure to approach to God; for the cares of this world, when we become entangled by them, are so many impediments in our way to keep us back from the kingdom of God. It is truly base and shameful, that men who were created for a heavenly life, should be under the influence of such brutish stupidity, as to be entirely carried away after transitory things. But this disease is universally prevalent; so that hardly one person in a hundred can be found, who prefers the kingdom of God to fading riches, or to any other kind of advantages. Though all are not infected with the same disease, every man is led away by his desires; in consequence of which, all are wandering in various directions. Besides, it deserves our attention, that ungodly men hold out fair pretences for rejecting the grace of God; as if their indolence might be excused, because they are entirely occupied with the affairs of the present life, and care little about a heavenly inheritance. But we see how Christ takes from us all such excuses, that no man may imagine it to be of any advantage for him to plead that he is detained by engagements of an earthly nature. On the contrary, men commit a double fault, when they allow themselves to be retarded by those things which are in themselves lawful, and which ought rather to have aided their progress. For why does God allow us the conveniences of the present life, but in order to draw us to himself? And yet so far is it from being true, that all have earnest desires towards heaven, in proportion as they are assisted by acts of the Divine kindness, that even holy marriage, and fields, and other riches, are so many snares to bind every man more closely to the earth. 7. But when the king heard it. This punishment is mentioned by Matthew alone; for Luke makes no mention of any outrage committed on the servants. Both concur in stating, that those who did not come at the appointed time were shut out, and deprived of the honor of being present at the banquet. But this doctrine applies equally to us; for the same destruction which Christ denounces against the Jews awaits all the ungodly, who violently oppose the ministers of the Gospel. Those who are so entirely occupied with earthly cares, as to set no value on the divine invitation, will at length perish miserably in famine and want; and therefore, whenever God calls us, let us be prepared and ready to follow. 9. Go therefore to the highways. Having shown that they are unworthy of the grace of God who disdainfully reject it when offered to them, he now says that their place is supplied by others, by the mean and despised common people. And here is described the calling of the Gentiles, which is to excite the Jews to je…

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

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

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

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

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

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

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

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

Sermon LXII. [XCII. Ben.] On the words of the Gospel, Luke xiv. 16, “A certain man made a great supper,” etc. Delivered in the basilica Restituta. See Serm. xl. (xc. Ben.). 1. Holy lessons have been set forth before us, to which we should both give ear, and upon which by the Lord’s help I would deliver some observations. In the Apostolic lesson thanks are rendered unto the Lord for the faith of the Gentiles, of course, because it was His work. In the Psalm we have said, “O God of hosts, turn us, and show us Thy Face, and we shall be saved.” Ps. lxxx. 7. Luke xiv. 16. 1 Tim. ii. 5. 2. They who would not come made excuses. And how did they excuse themselves? There were three excuses: “One said, I have bought a farm, Villam, Vulgate. Luke xiv. 18–20.

3. “Another said, I have bought five pairs of oxen.” Would it not have been enough, “I have bought oxen”? Something beyond doubt there is, which by its very obscurity challenges us to seek out, and understand; and in that it is shut, He exhorteth us to knock. The five pairs of oxen are the senses of this body. There are numbered five senses of this body, as is known to all; and they who, it may be, do not consider it, will doubtless perceive it on being reminded of it. There are then found to be five senses of this body. In the eyes is the sight, the hearing in the ears, the smell in the nose, the taste in the mouth, the touch in all the members. We have perception of white and black, and things coloured in whatever way, light and dark, by the sight. Harsh and musical sounds, we have perception of by the hearing. Of sweet and offensive smells, we have perception by the smell. Of things sweet and bitter by the taste. Of things hard and soft, smooth and rough, warm and cold, heavy and light, by the touch. They are five, and they are pairs. Now that they are pairs, is seen most easily in the case of the three first senses. There are two eyes, two ears, two nostrils; see three pairs. In the mouth, that is in the sense of taste, a certain doubling is found, because nothing affects the taste, unless it is touched by the tongue and the palate. The pleasure of the flesh which pertains to the touch, has this doubling in a less obvious way. For there is both an outer and an inner touch. And so it too is double. Why are they called pairs of oxen? Because by these senses of the body, earthly things are sought for. For oxen turn up the earth. So there are men far off from faith, given up to earthly things, occupied in the things of the flesh; who will not believe anything but what they attain to by the five senses of their body. In those five senses do they lay down for themselves the rules of their whole will. “I will not believe,” says one, “anything but what I see. See, here is what I know, and am sure of. Such a thing is white, or black, or round, or square, or coloured so and so; this I know, am sensible of, have a hold of; nature itself teaches it me. I am not forced to believe what you cannot show me. Or it is a voice: I perceive that it is a voice; it sings well, it sings ill, it is sweet, it is harsh. I know, I know this, it has come to me. There is a good or a bad smell: I know, I perceive it. This is sweet, this is bitter; this is salt, this insipid. I know not what you would tell me more. By the touch I know what is hard, what is soft; what is smooth, what is rough; what is warm, and what cold. What more would you show me?”

4. By such an impediment was our Apostle Thomas held back, who as to the Lord Christ, the resurrection that is of Christ, would not believe even his own eyes only. “Unless,” says he, “I put my fingers into the places of the nails and wounds, and unless I put my hand into His side, I will not believe.” John xx. 25. John xx. 29. Temporalem. John xii. 3. 1 Cor. xi. 29. 5. But whence arose an occasion, so to say, to the Lord, to speak of this supper? One of them that sat at meat with Him (for He was at a feast, whither He had been invited), had said, “Blessed are they who eat bread in the kingdom of God.” Luke xiv. 15. John vi. 51. John xx. 27. 6. “The third said, I have married a wife.” This is the pleasure of the flesh, which is a hindrance to many: and I would that it were so only without, and not within! There are men who say, “There is no happiness for a man, if he have not the pleasures of the flesh.” These are they whom the Apostle censures, saying, “‘Let us eat and drink, for to-morrow we shall die.’ 1 Cor. xv. 32. 1 John ii. 15. Ps. liv. 7, Sept. (lv. 6, English version). Whosoever loveth the world, the love of the Father is not in him. For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the ambition of life.” 1 John ii. 15, 16, Vulgate. 7. Now these senses are denoted by the mention of the eyes only, the whole by a part, because the pre-eminence in the five senses belongs to the eyes. Wherefore though sight belongs peculiarly to the eyes, we are accustomed to use the word “seeing” through all the five senses. How? In the first place, in relation to the eyes themselves we say; “See how white it is, look and see how white it is:” this has relation to the eyes. Hear and see how musical it is! Could we say conversely, “Hear and see how white it is”? This expression, “see,” runs through all the senses; whereas the distinguishing expression Proprietas. Luke xxiv. 38, 39. Carpsimus.

8. Let us away then with vain and evil excuses, and come we to the supper by which we may be made fat within. Let not the puffing up of pride keep us back, let it not lift us up, nor unlawful curiosity scare us, and turn us away from God; let not the pleasure of the flesh hinder us from the pleasure of the heart. Let us come, and be filled. And who came but the beggars, the “maimed,” the “halt,” the “blind”? But there came not thither the rich, and the whole, who walked, as they thought, well, and saw acutely; who had great confidence in themselves, and were therefore in the more desperate case, in proportion as they were more proud. Let the beggars come, for He inviteth them, “who, though He was rich, for our sakes became poor, that we beggars through His poverty might be enriched.” 2 Cor. viii. 9. Matt. ix. 12, Vulgate. Ps. xvii. 5. Ps. xiii. 3. Luke xiv. 22, 23. This alludes to the laws made against the Donatists by the Christian Emperors. See St. Augustin’s Epis. 195, and especially § 24.

[3] Luke xiv. 22, 23. In this parable is represented, 1st, The rejection of the Jews and the calling of the Gentiles, 22d verse. But in the 23rd there is manifestly another general calling of the Gentiles spoken of; the first is that which is called the calling of the Gentiles; the next, that which is called in Scripture, the bringing in of the fulness of the Gentiles. It is manifest, therefore, by this text, that there remains yet another calling of the Gentiles than hath yet been.

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

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

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

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

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

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

So that servant came and showed his Lord these things,.... The several excuses which those that were bidden to the supper made. So the ministers of the Gospel come to God and Christ, and give an account of the success of their ministry, which is often with grief, and not with joy: then the master of the house being angry; as well he might, at their ingratitude to him, their slighting of his kindness, and the contempt they poured upon his entertainment. Christ resented the impenitence and unbelief of the Jews, who were favoured with his ministry and miracles; and looked upon them with anger, and was grieved because or the hardness of their hearts; and threatened them with a sorer punishment, more aggravated condemnation, and more intolerable torments, than other men. And said to his servants; the apostle, when their commission was enlarged to preach to all nations, beginning at Jerusalem: go out quickly into the streets and lanes of the city; to the Jews, who lived under a civil government, under the law of Moses; though the meaner sort of them, the poor, and such as knew not the law in such sort as the Scribes and Pharisees did, who rejected the counsel of God against themselves; and so are comparable to persons that lie about the streets, and live in lanes and alleys: and, it may also regard the Jews that were scattered abroad in other places, and the proselytes to their religion among the Gentiles; to whom the Gospel was first preached, after it was rejected by the Jews at Jerusalem and in Judea: and bring in hither the poor; not in a literal, but in a mystical and spiritual sense; such as have no spiritual food to eat, but ashes, gravel, wind, and husks of carnal lusts and sins; nor any spiritual clothing, no righteousness, but what may be justly called filthy rags; nor money to buy either, but are in debt, owe ten thousand talents, and have nothing to pay; of which spiritual poverty some are sensible, and others are not. And the maimed; who are debilitated and enfeebled by sin; and so weak and strengthless, that they are not able to keep the law of God; to atone for sin; to redeem themselves, or others, from the bondage of sin, Satan, and the law; to begin and carry on a work of grace and holiness in them; or to do any thing that is spiritually good: and the halt; which is sometimes a character of persons that are in suspense about matters in religion, and know not which side to take; or who halt in religion, and falter and fail in the exercise of it: but here, of such who are in an incapacity of going or walking in a spiritual sense; as unto Christ, for life and salvation, without the drawings and influences of the Father's grace: the blind: who are so, as to any saving knowledge of God in Christ; of Christ, and the way of righteousness, life, and salvation by him; of the plague of their own hearts, the exceeding sinfulness of sin, and the need of a Saviour; of the work of the Spirit of God upon their souls, and the necessity of it; and of the truths of the Gospel, in a spiritual and experimental way. In short, under these characters are represented natural and unconverted men, and the most vile, profligate, and abandoned of them; which are sometimes under the power of divine grace accompanying the ministration of the Gospel brought to Christ, and into his church. So the "blind and the lame", in 2 Samuel 5:6 are by the Targum on the place, explained of, , "sinners and wicked persons".

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

And the Lord said unto the servant,.... A second time; that since the Jews put away the word of eternal life from them, and judged themselves unworthy of it by their contradicting and blaspheming it, he commanded his apostles to turn from them to the Gentiles; see Acts 13:45, go out into the highways and hedges: the Persic version adds, "of the vineyards"; see 1 Chronicles 4:23 and may in general design the mean, base, vile, and sinful state of the Gentiles; who might be said to be "in the highways", because they were without the commonwealth and church of the Jews; were not admitted to civil conversation, nor to religious worship with them; and were left to walk on in their own ways, of their own devising and choosing, in which they delighted: they were not in God's highway, which is a way of holiness, Isaiah 35:8 but in their own highways; either following the various sects of the philosophers, which were vain and foolish; or going into different practices of idolatry, and walking in very sinful and vicious courses; and so were in the broad road and highway to destruction: and their being in, and under "the hedges", may denote their state of separation from God; being without him, alienated from the life of him, and afar off from him; being aliens from the commonwealth of Israel, and strangers from the covenants of promise, Ephesians 2:12 they were not in the gardens and enclosures, but under the hedges: and compel them to come in; to the house of God, and church of Christ; to come and hear the word, and quit their former course of living, and attend the word and worship of God; and upon an evidence of the truth of grace upon their souls, to come into a Gospel church state, and partake of all privileges and ordinances in it; to which they are to be compelled, not by outward force, but by forcible words, by powerful arguments, and by the strength of persuasion; which expresses the nature of the Gospel ministry, which is to persuade Japhet to dwell in the tents of Shem; and the power that attends it by the divine Spirit; the case and condition of souls, who are generally bashful and backward, judging themselves unworthy; as also the earnest desire, and great liberality of Christ, the master of the feast, whose end in it is as follows: that my house may be filled; with men, like a flock, and these with gifts and grace; with such as shall be saved, as with elect Jews, so with the fulness of the Gentiles.

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