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Matthew Henry’s Complete Commentary
on the Whole Bible
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Matthew Henry |
L U K E.
CHAP. XIV.
In this chapter we have,
I. The cure which our Lord Jesus wrought upon a man that had the
dropsy, on the sabbath day, and his justifying himself therein against
those who were offended at his doing it on that day,
II. A lesson of humility gives to those who were ambitious of the
highest rooms,
III. A lesson of charity to those who feasted the rich, and did not
feed the poor,
IV. The success of the gospel not foretold in the parable of the
guests invited to a feast, signifying the rejection of the Jews and all
others that set their hearts upon this world, and the entertainment of
the Gentiles and all others that come to be filled with Christ,
V. The great law of discipleship laid down, with a caution to all that
will be Christ’s disciples to undertake it deliberately and with
consideration, and particularly to ministers, to retain their savour,
| A Man Cured of the Dropsy. |
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1 And it came to pass, as he went into the house of one of the
chief Pharisees to eat bread on the sabbath day, that they
watched him.
2 And, behold, there was a certain man before him which had the
dropsy.
3 And Jesus answering spake unto the lawyers and Pharisees,
saying, Is it lawful to heal on the sabbath day?
4 And they held their peace. And he took him, and healed him,
and let him go;
5 And answered them, saying, Which of you shall have an ass or
an ox fallen into a pit, and will not straightway pull him out on
the sabbath day?
6 And they could not answer him again to these things.
In this passage of story we find,
I. That the Son of man came eating and drinking, conversing
familiarly with all sorts of people; not declining the society of
publicans, though they were of ill fame, nor of Pharisees,
though they bore him ill will, but accepting the friendly
invitations both of the one and the other, that, if possible, he might
do good to both. Here he went into the house of one of the
chief Pharisees, a ruler, it may be, and a magistrate in his
country, to eat bread on the sabbath day,
v. 1.
See how favourable God is to us, that he allows us time, even on his
own day, for bodily refreshments; and how careful we should be not to
abuse that liberty, or turn it into licentiousness. Christ went only to
eat bread, to take such refreshment as was necessary on the
sabbath day. Our sabbath meals must, with a particular care, be guarded
against all manner of excess. On sabbath days we must do as Moses and
Jethro did, eat bread before God
and, as is said of the primitive Christians, on the Lord’s day, must
eat and drink as those that must pray again before we go to
rest, that we may not be unfit for that.
II. That he went about doing good. Wherever he came he
sought opportunities to do good, and not only improved
those that fell in his way. Here was a certain man before him
who had the dropsy,
v. 2.
We do not find that he offered himself, or that his friends offered him
to be Christ’s patient, but Christ prevented him with the
blessings of his goodness, and before he called he answered him.
Note, It is a happy thing to be where Christ is, to be present
before him, though we be not presented to him. This man
had the dropsy, it is probable, in a high degree, and appeared
much swoln with it; probably he was some relation of the Pharisee’s,
that now lodged in his house, which is more likely than that he
should be an invited guest at the table.
III. That he endured the contradiction of sinners against himself:
They watched him,
v. 1.
The Pharisee that invited him, it should seem, did it with a design to
pick some quarrel with him; if it were so, Christ knew it, and
yet went, for he knew himself a match for the most subtle
of them, and knew how to order his steps with an eye to his
observers. Those that are watched had need to be
wary. It is, as Dr. Hammond observes, contrary to all laws of
hospitality to seek advantage against one that you invited to be your
guest, for such a one you have taken under your protection. These
lawyers and Pharisees, like the fowler that lies in wait to
ensnare the birds, held their peace, and acted very
silently. When Christ asked them whether they thought it
lawful to heal on the sabbath day (and herein he is said to
answer them, for it was an answer to their thoughts, and
thoughts are words to Jesus Christ), they would say neither
yea nor nay, for their design was to inform against
him, not to be informed by him. They would not say it was
lawful to heal, for then they would preclude themselves from
imputing it to him as a crime; and yet the thing was so plain and
self-evident that they could not for shame say it was not
lawful. Note, Good men have often been persecuted for doing that
which even their persecutors, if they would but give their consciences
leave to speak out, could not but own to be lawful and good. Many a
good work Christ did, for which they cast stones at him
and his name.
IV. That Christ would not be hindered from doing good by the
opposition and contradiction of sinners. He took him,
and healed him, and let him go,
v. 4.
Perhaps he took him aside into another room, and healed him
there, because he would neither proclaim himself, such
was his humility, nor provoke his adversaries, such was his
wisdom, his meekness of wisdom. Note, Though we must not be
driven off from our duty by the malice of our enemies, yet we should
order the circumstances of it so as to make it the least offensive. Or,
He took him, that is, he laid hands on him, to cure him;
epilabomenos, complexus–he embraced him, took him
in his arms, big and unwieldy as he was (for so dropsical people
generally are), and reduced him to shape. The cure of a dropsy, as much
as any disease, one would think, should be gradual; yet Christ cured
even that disease, perfectly cured it, in a moment. He then let
him go, lest the Pharisees should fall upon him for being
healed, though he was purely passive; for what absurdities would
not such men as they were be guilty of?
V. That our Lord Jesus did nothing but what he could justify, to
the conviction and confusion of those that quarrelled with him,
He still answered their thoughts, and made them hold their peace for
shame who before held their peace for subtlety, by an appeal
to their own practice, as he had been used to do upon such occasions,
that he might show them how in condemning him they condemned
themselves: which of you shall have an ass or an ox fallen into a
pit, by accident, and will not pull him out on the sabbath
day, and that straightway, not deferring it till the sabbath be
over, lest it perish? Observe, It is not so much out of compassion
to the poor creature that they do it as a concern for their own
interest. It is their own ox, and their own ass, that is
worth money, and they will dispense with the law of the sabbath for the
saving of. Now this was an evidence of their hypocrisy, and that
it was not out of any real regard to the sabbath that they found fault
with Christ for healing on the sabbath day (that was only the
pretence), but really because they were angry at the miraculous good
works which Christ wrought, and the proof he thereby gave of
his divine mission, and the interest he thereby gained among the
people. Many can easily dispense with that, for their own interest,
which they cannot dispense with for God’s glory and the good of their
brethren. This question silenced them: They could not answer
him again to these things,
v. 6.
Christ will be justified when he speaks, and every mouth must be
stopped before him.
| Humility Recommended. |
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7 And he put forth a parable to those which were bidden, when
he marked how they chose out the chief rooms; saying unto them,
8 When thou art bidden of any man to a wedding, sit not down
in the highest room; lest a more honourable man than thou be
bidden of him;
9 And he that bade thee and him come and say to thee, Give this
man place; and thou begin with shame to take the lowest room.
10 But when thou art bidden, go and sit down in the lowest
room; that when he that bade thee cometh, he may say unto thee,
Friend, go up higher: then shalt thou have worship in the
presence of them that sit at meat with thee.
11 For whosoever exalteth himself shall be abased; and he that
humbleth himself shall be exalted.
12 Then said he also to him that bade him, When thou makest a
dinner or a supper, call not thy friends, nor thy brethren,
neither thy kinsmen, nor thy rich neighbours; lest they also
bid thee again, and a recompence be made thee.
13 But when thou makest a feast, call the poor, the maimed, the
lame, the blind:
14 And thou shalt be blessed; for they cannot recompense thee:
for thou shalt be recompensed at the resurrection of the just.
Our Lord Jesus here sets us an example of profitable edifying discourse
at our tables, when we are in company with our friends. We find that
when he had none but his disciples, who were his own family, with him
at his table, his discourse with them was good, and to the use of
edifying; and not only so, but when he was in company with
strangers, nay, with enemies that watched him, he took occasion
to reprove what he saw amiss in them, and to instruct them. Though the
wicked were before him, he did not keep silence from good
(as David did,
for, notwithstanding the provocation given him, he had not his heart
hot within him, nor was his spirit stirred. We must not only
not allow any corrupt communication at our tables, such as that of the
hypocritical mockers at feasts, but we must go beyond common
harmless talk, and should take occasion from God’s goodness to us at
our tables to speak well of him, and learn to spiritualize
common things. The lips of the righteous should then feed many.
Our Lord Jesus was among persons of quality, yet, as one that had not
respect of persons,
I. He takes occasion to reprove the guests for striving to
sit uppermost, and thence gives us a lesson of
humility.
1. He observed how these lawyers and Pharisees affected the highest
seats, towards the head-end of the table,
v. 7.
He had charged that sort of men with this in general,
Here he brings home the charge to particular persons; for Christ will
give every man his own. He marked how they chose out
the chief rooms; every man, as he came in, got as near the best
seat as he could. Note, Even in the common actions of life, Christ’s
eye is upon us, and he marks what we do, not only in our
religious assemblies, but at our tables, and makes remarks upon
it.
2. He observed how those who were thus aspiring often exposed
themselves, and came off with a slur; whereas, those who were
modest, and seated themselves in the lowest seats, often gained
respect by it.
(1.) Those who, when they come in, assume the highest seats, may
perhaps be degraded, and forced to come down to give
place to one more honourable,
v. 8, 9.
Note, It ought to check our high thoughts of ourselves to think how
many there are that are more honourable than we, not only in
respect of worldly dignities, but of personal merits and
accomplishments. Instead of being proud that so many give place to us,
it should be humbling to us that there are so many that we must give
place to. The master of the feast will marshal his guests, and will not
see the more honourable kept out of the seat that is his due,
and therefore will make bold to take him lower that usurped it; Give
this man place; and this will be a disgrace before all the company
to him that would be thought more deserving than he really was. Note,
Pride will have shame, and will at last have a fall.
(2.) Those who, when they come in, content themselves with the lowest
seats, are likely to be preferred
(v. 10):
“Go, and seat thyself in the lowest room, as taking it for
granted that thy friend, who invited thee, has guests to come that are
of better rank and quality than thou are; but perhaps it may not prove
so, and then it will be said to thee, Friend, go up higher. The
master of the feast will be so just to thee as not to keep thee at the
lower end of the table because thou wert so modest as to seat
thyself there.” Note, The way to rise high is to begin
low, and this recommends a man to those about him: “Thou shalt
have honour and respect before those that sit with thee. They will
see thee to be an honourable man, beyond what at first they
thought; and honour appears the brighter for shining out of
obscurity. They will likewise see thee to be a humble man,
which is the greatest honour of all. Our Saviour here refers to that
advice of Solomon
Stand not in the place of great men, for better it is that it be
said unto thee, Come up hither, than that thou shouldest be put
lower.” And Dr. Lightfoot quotes a parable out of one of the
rabbin somewhat like this. “Three men,” said he, “were bidden to a
feast; one sat highest, For, said he, I am a prince; the other next,
For, said he, I am a wise man; the other lowest, For, said he, I am a
humble man. The king seated the humble man highest, and put the prince
lowest.”
3. He applied this generally, and would have us all learn not to
mind high things, but to content ourselves with mean things, as
for other reasons, so for this, because pride and ambition are
disgraceful before men: for whosoever exalteth himself shall be
abased; but humility and self-denial are really honourable: he
that humbleth himself shall be exalted,
v. 11.
We see in other instances that a man’s pride will bring him low,
but honour shall uphold the humble in spirit, and before
honour is humility.
II. He takes occasion to reprove the master of the feast for inviting
so many rich people, who had wherewithal to dine very well at
home, when he should rather have invited the poor, or, which was
all one, have sent portions to them for whom nothing was
prepared, and who could not afford themselves a good meal’s meat.
See
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,”
This does not prohibit the entertaining of such; there may be
occasion for it, for the cultivating of friendship among relations and
neighbours. But,
(1.) “Do not make a common custom of it; spend as little as thou canst
that way, that thou mayest not disable thyself to lay out in a much
better way, in almsgiving. Thou wilt find it very expensive and
troublesome; one feast for the rich will make a great many meals for
the poor.” Solomon saith, He that giveth to the rich shall surely
come to want,
Prov. xxii. 16.
“Give” (saith Pliny, Epist.) “to thy friends, but let it be to thy
poor friends, not to those that need thee not.”
(2.) “Be not proud of it.” Many make feasts only to
make a show, as Ahasuerus did
and it is no reputation to them, they think, if they have not persons
of quality to dine with them, and thus rob their families, to please
their fancies.
(3.) “Aim not at being paid again in your own coin.” This is that which
our Saviour blames in making such entertainments: “You commonly do it
in hopes that you will be invited by them, and so a recompence will
be made you; you will be gratified with such dainties and varieties
as you treat your friends with, and this will feed your sensuality and
luxury, and you will be no real gainer at last.”
2. “Be forward to relieve the poor
(v. 13, 14):
When thou makest a feast, instead of furnishing thyself with
what is rare and nice, get thy table spread with a competency of plain
and wholesome meat, which will not be so costly, and invite the poor
and maimed, such as have nothing to live upon, nor are able to work
for their living. These are objects of charity; they want necessaries;
furnish them, and they will recompense thee with their prayers; they
will commend thy provisions, which the rich, it may be, will despise.
They will go away, and thank God for thee, when the rich will go away
and reproach thee. Say not that thou art a loser, because
they cannot recompense thee, thou art so much out of pocket; no,
it is so much set out to the best interest, on the best security, for
thou shall be recompensed at the resurrection of the just.”
There will be a resurrection of the just, a future state of the
just. There is a state of happiness reserved for them in the other
world; and we may be sure that the charitable will be remembered
in the resurrection of the just, for alms are
righteousness. Works of charity perhaps may not be rewarded
in this world, for the things of this world are not the best
things, and therefore God does not pay the best men in those
things; but they shall in no wise lose their reward; they
shall be recompensed in the resurrection. It will be found that
the longest voyages make the richest returns, and that the charitable
will be no losers, but unspeakable gainers, by having their recompense
adjourned till the resurrection.
| The Generous Invitations; The Neglected Feast. |
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15 And when one of them that sat at meat with him heard these
things, he said unto him, Blessed is he that shall eat bread in
the kingdom of God.
16 Then said he unto him, A certain man made a great supper,
and bade many:
17 And sent his servant at supper time to say to them that were
bidden, Come; for all things are now ready.
18 And they all with one consent began to make excuse. The
first said unto him, I have bought a piece of ground, and I must
needs go and see it: I pray thee have me excused.
19 And another said, I have bought five yoke of oxen, and I go
to prove them: I pray thee have me excused.
20 And another said, I have married a wife, and therefore I
cannot come.
21 So that servant came, and showed his lord these things. Then
the master of the house being angry said to his servant, Go out
quickly into the streets and lanes of the city, and bring in
hither the poor, and the maimed, and the halt, and the blind.
22 And the servant said, Lord, it is done as thou hast
commanded, and yet there is room.
23 And the lord said unto the servant, Go out into the highways
and hedges, and compel them to come in, that my house may be
filled.
24 For I say unto you, That none of those men which were bidden
shall taste of my supper.
Here is another discourse of our Saviour’s, in which he
spiritualizes the feast he was invited to, which is another way
of keeping up good discourse in the midst of common actions.
I. The occasion of the discourse was given by one of the guests, who,
when Christ was giving rules about feasting, said to him, Blessed is
he that shall eat bread in the kingdom of God
(v. 15),
which, some tell us, was a saying commonly used among the rabbin.
1. But with what design does this man bring it in here?
(1.) Perhaps this man, observing that Christ reproved first the guests
and then the master of the house, fearing he should put the company out
of humour, started this, to divert the discourse to something
else. Or,
(2.) Admiring the good rules of humility and charity which Christ had
now given, but despairing to see them lived up to in the present
degenerate state of things, he longs for the kingdom of God,
when these and other good laws shall prevail, and pronounces them
blessed who shall have a place in that kingdom. Or,
(3.) Christ having mentioned the resurrection of the just, as a
recompence for acts of charity to the poor, he here confirms what he
said, “Yea, Lord, they that shall be recompensed in the resurrection of
the just, shall eat bread in the kingdom, and that is a greater
recompence than being reinvited to the table of the greatest man on
earth.” Or,
(4.) Observing Christ to be silent, after he had given the foregoing
lessons, he was willing to draw him in again to further discourse, so
wonderfully well-pleased was he with what he said; and he knew nothing
more likely to engage him than to mention the kingdom of God.
Note, Even those that are not of ability to carry on good discourse
themselves ought to put in a word now and then, to countenance it, and
help it forward.
2. Now what this man said was a plain and acknowledged truth, and it
was quoted very appositely now that they were sitting at
meat; for we should take occasion from common things to think and
speak of those heavenly and spiritual things which in scripture are
compared to them, for that is one end of borrowing similitudes
from them. And it will be good for us, when we are receiving the gifts
of God’s providence, to pass through them to the consideration of the
gifts of his grace, those better things. This thought will be
very seasonable when we are partaking of bodily refreshments:
Blessed are they that shall eat bread in the kingdom of God.
(1.) In the kingdom of grace, in the kingdom of the Messiah, which was
expected now shortly to be set up. Christ promised his disciples that
they should eat and drink with him in his kingdom. They that
partake of the Lord’s supper eat bread in the kingdom of God.
(2.) In the kingdom of glory, at the resurrection. The happiness of
heaven is an everlasting feast; blessed are they that shall sit
down at that table, whence they shall rise no more.
II. The parable which our Lord Jesus put forth upon this occasion,
&c. Christ joins with the good man in what he said: “It is very true,
Blessed are they that shall partake of the privileges of the
Messiah’s kingdom. But who are they that shall enjoy that privilege?
You Jews, who think to have the monopoly of it, will generally reject
it, and the Gentiles will be the greatest sharers in it.” This he shows
by a parable, for, if he had spoken it plainly, the Pharisees would not
have borne it. Now in the parable we may observe,
1. The free grace and mercy of God, shining in the gospel of Christ; it
appears,
(1.) In the rich provision he has made for poor souls, for their
nourishment, refreshment, and entertainment
(v. 16):
A certain man made a great supper. There is that in Christ and
the grace of the gospel which will be food and a feast
for the soul of man that knows its own capacities, for the soul of a
sinner that knows its own necessities and miseries. It is called a
supper, because in those countries supper time was the chief
feasting time, when the business of the day was over. The manifestation
of gospel grace to the world was the evening of the world’s day; and
the fruition of the fulness of that grace in heaven is reserved for the
evening of our day.
(2.) In gracious invitation given us to come and partake of this
provision. Here is,
[1.] A general invitation given: He bade many. Christ invited
the whole nation and people of the Jews to partake of the benefits of
his gospel. There is provision enough for as many as come; it was
prophesied of as a feast for all people,
Isa. xxv. 6.
Christ in the gospel, as he keeps a good house, so he keeps an
open house.
[2.] A particular memorandum given, when the supper time was at hand;
the servant was sent round to put them in mind of it: Come, for all
things are now ready. When the Spirit was poured out, and the
gospel church planted, those who before were invited were more closely
pressed to come in presently: Now all things are ready,
the full discovery of the gospel mystery is now made, all the
ordinances of the gospel are now instituted, the society of Christians
is now incorporated, and, which crowns all, the Holy Ghost is now
given. This is the call now given to us: “All things are now
ready, now is the accepted time; it is now, and has
not been long; it is now, and will not be long; it is a
season of grace that will be soon over, and therefore come now;
do not delay; accept the invitation; believe yourselves welcome;
eat, O friends; drink, yea drink abundantly, O beloved.“
2. The cold entertainment which the grace of the gospel meets with. The
invited guests declined coming. They did not say flatly and plainly
that they would not come, but they all with one consent began
to make excuse,
v. 18.
One would have expected that they should all with one consent
have come to a good supper, when they were so kindly invited to it: who
would have refused such an invitation? Yet, on the contrary, they all
found out some pretence or other to shift off their attendance. This
bespeaks the general neglect of the Jewish nation to close with Christ,
and accept of the offers of his grace, and the contempt they put upon
the invitation. It also intimates the backwardness there is in most
people to close with the gospel call. They cannot for shame avow their
refusal, but they desire to be excused: they all ato
mias, some supply horas, all straightway,
they could give an answer extempore, and needed not to study for
it, had not to seek for an excuse. Others supply
gnomes, they were unanimous in it; with one
voice.
(1.) Here were two that were purchasers, who were in such
haste to go and see their purchases that they could not find time to go
to this supper. One had purchased land; he had bought a piece
of ground, which was represented to him to be a good bargain, and
he must needs to and see whether it was so or no; and therefore
I pray thee have me excused. His heart was so much upon the
enlarging of his estate that he could neither be civil to his friend
nor kind to himself. Note, Those that have their hearts full of the
world, and fond of laying house to house and field to
field, have their ears deaf to the gospel invitation. But what a
frivolous excuse was this! He might have deferred going to see his
piece of ground till the next day, and have found it in the same place
and plight it was now in, if he had so pleased. Another had purchased
stock for his land. “I have bought five yoke of oxen for
the plough, and I must just now go and prove them, must go and
try whether they be fit for my purpose; and therefore excuse me for
this time.” The former intimates that inordinate complacency in
the world, this the inordinate care and concern about the
world, which keep people from Christ and his grace; both intimate
a preference given to the body above the soul, and to the things of time
above those of eternity. Note, It is very criminal, when we are called
to any duty, to make excuses for our neglect of it: it is a sign that
there are convictions that it is duty, but no inclination to it. These
things here, that were the matter of the excuses, were,
[1.] Little things, and of small concern. It had better become
them to have said, “I am invited to eat bread in the kingdom of
God, and therefore must be excused from going to see the
ground or the oxen.”
[2.] Lawful things. Note, Things lawful in themselves,
when the heart is too much set upon them, prove fatal hindrances
in religion–Licitus perimus omnes. It is a hard matter so to
manage our worldly affairs that they may not divert us from spiritual
pursuits; and this ought to be our great care.
(2.) Here was one that was newly married, and could not leave
his wife to go out to supper, no, not for once
(v. 30):
I have married a wife, and therefore, in short, I cannot
come. He pretends that he cannot, when the truth is he
will not. Thus many pretend inability for the duties of
religion when really they have an aversion to them. He has
married a wife. It is true, he that married was excused by the
law from going to war for the first year
but would that excuse him from going up to the feasts of the Lord,
which all the males were yearly to attend? Much less will it excuse
from the gospel feast, of which the other were but types. Note, Our
affection to our relations often proves a hindrance to us in our duty
to God. Adam’s excuse was, The woman that thou gavest me persuaded
me to eat; this here was, The woman persuaded me not to eat.
He might have gone and taken his wife along with him; they would both
have been welcome.
3. The account which was brought to the master of the feast of the
affront put upon him by his friends whom he had invited, who now showed
how little they valued him
(v. 21):
That servant came, and showed his lord these things, told him
with surprise that he was likely to sup alone, for the guests that were
invited, though they had had timely notice a good while before, that
they might order their affairs accordingly, yet were now engaged in
some other business. He made the matter neither better nor worse, but
related it just as it was. Note, Ministers must give account of the
success of their ministry. They must do it now at the throne of grace.
If they see of the travail of their soul, they must go to God
with their thanks; if they labour in vain, they must go
to God with their complaints. They will do it hereafter at the
judgment-seat of Christ: they shall be produced as witnesses
against those who persist and perish in their unbelief, to prove
that they were fairly invited; and for those who accepted the
call, Behold, I and the children thou hast given me. The apostle
urges this as a reason why people should give ear to the word of God
sent them by his ministers; for they watch for your souls, as those
that must give account,
Heb. xiii. 17.
4. The master’s just resentment of this affront: He was angry,
v. 21.
Note, The ingratitude of those that slight gospel offers, and the
contempt they put upon the God of heaven thereby, are a very great
provocation to him, and justly so. Abused mercy turns into the greatest
wrath. The doom he passed upon them was, None of the men that were
bidden shall taste of my supper. This was like the doom passed upon
the ungrateful Israel, when they despised the pleasant land: God
swore in his wrath that they should not enter into his rest.
Note, Grace despised is grace forfeited, like Esau’s birthright. They
that will not have Christ when they may shall not have him when
they would. Even those that were bidden, if they slight
the invitation, shall be forbidden; when the door is shut, the
foolish virgins will be denied entrance.
5. The care that was taken to furnish the table with guests, as well as
meat. “Go” (saith he to the servants), “go first into the streets
and lanes of the city, and invite, not the merchants that are going
from the custom-house, nor the tradesmen that are shutting up their
shops; they will desire to be excused (one is going to his
counting-house to cast up his books, another to the tavern to drink a
bottle with his friend); but, that you may invite those that will be
glad to come, bring in hither the poor and the maimed, the halt and
the blind; pick up the common beggars.” The servants object not
that it will be a disparagement to the master and his house to have
such guests at his table; for they know his mind, and they soon gather
an abundance of such guests: Lord, it is done as thou hast
commanded. Many of the Jews are brought in, not of the scribes and
Pharisees, such as Christ was now at dinner with, who thought
themselves most likely to be guests at the Messiah’s table, but the
publicans and sinners; these are the poor and the maimed. But
yet there is room for more guests, and provision enough for them
all. “Go, then, secondly, into the highways and hedges. Go out
into the country, and pick up the vagrants, or those that are returning
now in the evening from their work in the field, from hedging and
ditching there, and compel them to come in, not by force of
arms, but by force of arguments. Be earnest with them; for in this case
it will be necessary to convince them that the invitation is
sincere and not a banter; they will be shy and modest,
and will hardly believe that they shall be welcome, and therefore be
importunate with them and do not leave them till you have prevailed
with them.” This refers to the calling of the Gentiles, to whom
the apostles were to turn when the Jews refused the offer, and
with them the church was filled. Now observe here,
(1.) The provision made for precious souls in the gospel of Christ
shall appear not to have been made in vain; for, if some
reject it, yet others will thankfully accept the offer of
it. Christ comforts himself with this, that, though Israel be not
gathered, yet he shall be glorious, as a light to the
Gentiles,
Isa. xlix. 5, 6.
God will have a church in the world, though there are those that are
unchurched; for the unbelief of man shall not make the promise of
God of no effect.
(2.) Those that are very poor and low in the world shall be as welcome
to Christ as the rich and great; nay, and many times the gospel has
greatest success among those that labour under worldly disadvantages,
as the poor, and bodily infirmities, as the maimed, and the
halt, and the blind. Christ here plainly refers to what he
had said just before, in direction to us, to invite to our tables
the poor and maimed, the lame and blind,
v. 13.
For consideration for the countenance which Christ’s gospel gives to
the poor should engage us to be charitable to them. His condescensions
and compassions towards them should engage ours.
(3.) Many times the gospel has the greatest success among those
that are least likely to have the benefit of it, and whose
submission to it was least expected. The publicans and harlots went
into the kingdom of God before the scribes and Pharisees; so the
last shall be first, and the first last. Let us not be
confident concerning those that are most forward, nor despair of
those that are least promising.
(4.) Christ’s ministers must be both very expeditious and very
importunate in inviting to the gospel feast: “Go out quickly
(v. 21);
lose not time, because all things are now ready. Call to them to
come to-day, while it is called to-day; and compel them to
come in, by accosting them kindly, and drawing them with
the cords of a man and the bands of love.” Nothing can be more
absurd than fetching an argument hence for compelling men’s
consciences, nay, for compelling men against their consciences, in
matters of religion: “You shall receive the Lord’s supper, or you shall
be fined and imprisoned, and ruined in your estate.” Certainly nothing
like this was the compulsion here meant, but only that of reason and
love; for the weapons of our warfare are not carnal.
(5.) Though many have been brought in to partake of the benefits of the
gospel, yet still there is room for more; for the riches of
Christ are unsearchable and inexhaustible; there is in
him enough for all, and enough for each; and the gospel excludes none
that do not exclude themselves.
(6.) Christ’s house, though it be large, shall at last be
filled; it will be so when the number of the elect is completed,
and as many as were given him are brought to him.
| The Necessity of Self-denial. |
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25 And there went great multitudes with him: and he turned, and
said unto them,
26 If any man come to me, and hate not his father, and
mother, and wife, and children, and brethren, and sisters, yea,
and his own life also, he cannot be my disciple.
27 And whosoever doth not bear his cross, and come after me,
cannot be my disciple.
28 For which of you, intending to build a tower, sitteth not
down first, and counteth the cost, whether he have sufficient
to finish it?
29 Lest haply, after he hath laid the foundation, and is not
able to finish it, all that behold it begin to mock him,
30 Saying, This man began to build, and was not able to finish.
31 Or what king, going to make war against another king,
sitteth not down first, and consulteth whether he be able with
ten thousand to meet him that cometh against him with twenty
thousand?
32 Or else, while the other is yet a great way off, he sendeth
an ambassage, and desireth conditions of peace.
33 So likewise, whosoever he be of you that forsaketh not all
that he hath, he cannot be my disciple.
34 Salt is good: but if the salt have lost his savour,
wherewith shall it be seasoned?
35 It is neither fit for the land, nor yet for the dunghill;
but men cast it out. He that hath ears to hear, let him hear.
See how Christ in his doctrine suited himself to those to whom he
spoke, and gave every one his portion of meat. To Pharisees he
preached humility and charity. He is in these verses directing his
discourse to the multitudes that crowded after him, and seemed zealous
in following him; and his exhortation to them is to understand the
terms of discipleship, before they undertook the profession of it, and
to consider what they did. See here,
I. How zealous people were in their attendance on Christ
(v. 25):
There went great multitudes with him, many for love and more for
company, for where there are many there will be more.
Here was a mixed multitude, like that which went with Israel out
of Egypt; such we must expect there will always be in the church, and
it will therefore be necessary that ministers should carefully separate
between the precious and the vile.
II. How considerate he would have them to be in their
zeal. Those that undertake to follow Christ must count upon the
worst, and prepare accordingly.
1. He tells them what the worst is that they must count upon, much the
same with what he had gone through before them and for
them. He takes it for granted that they had a mind to be his
disciples, that they might be qualified for preferment in
his kingdom. They expected that he should say, “If any man come to me,
and be my disciple, he shall have wealth and honour in abundance; let
me alone to make him a great man.” But he tells them quite the
contrary.
(1.) They must be willing to quit that which was very
dear, and therefore must come to him thoroughly weaned from
all their creature-comforts, and dead to them, so as cheerfully
to part with them rather than quit their interest in Christ,
A man cannot be Christ’s disciple but he must hate father, and
mother, and his own life. He is not sincere, he will be
constant and persevering, unless he love Christ better than any
thing in this world, and be willing to part with that which he may and
must leave, either as a sacrifice, when Christ may be glorified
by our parting with it (so the martyrs, who loved not their lives to
death), or as a temptation, when by our parting with it we
are put into a better capacity of serving Christ. Thus Abraham parted
with his own country, and Moses with Pharaoh’s court. Mention is not
made here of houses and lands; philosophy will teach a
man to look upon these with contempt; but Christianity carries it
higher.
[1.] Every good man loves his relations; and yet, if he be a
disciple of Christ, he must comparatively hate them, must love
them less than Christ, as Leah is said to be hated when
Rachel was better loved. Not that their persons must be in any degree
hated, but our comfort and satisfaction in them must be lost and
swallowed up in our love to Christ, as Levi’s was, when he said to
his father, I have not seen him,
Deut. xxxiii. 9.
When our duty to our parents comes in competition with our evident duty
to Christ, we must give Christ the preference. If we must either
deny Christ or be banished from our families and
relations (as many of the primitive Christians were), we must rather
lose their society than his favour.
[2.] Every man loves his own life, no man ever yet hated
it; and we cannot be Christ’s disciples if we do not love him
better than our own lives, so as rather to have our lives
embittered by cruel bondage, nay, and taken away
by cruel deaths, than to dishonour Christ, or depart from any of
his truths and ways. The experience of the pleasures of the
spiritual life, and the believing hopes and prospects of
eternal life, will make this hard saying easy. When
tribulation and persecution arise because of the word, then chiefly the
trial is, whether we love better, Christ or our relations and lives;
yet even in the days of peace this matter is sometimes brought
to the trial. Those that decline the service of Christ, and
opportunities of converse with him, and are ashamed to confess him, for
fear of disobliging a relation or friend, or losing a customer, give
cause to suspect that they love him better than Christ.
(2.) That they must be willing to bear that which was very
heavy
(v. 27):
Whosoever doth not bear his cross, as those did that were
condemned to be crucified, in submission to the sentence and in
expectation of the execution of it, and so come after me
whithersoever I shall lead him, he cannot be my disciple; that
is (says Dr. Hammond), he is not for my turn; and my service,
being so sure to bring persecution along with it, will not be for
his. Though the disciples of Christ are not all crucified,
yet they all bear their cross, as if they counted upon being
crucified. They must be content to be put into an ill name, and to be
loaded with infamy and disgrace; for no name is more ignominious than
Furcifer–the bearer of the gibbet. He must bear his cross, and
come after Christ; that is, he must bear it in the way of his
duty, whenever it lies in that way. He must bear it when Christ calls
him to it, and in bearing it he must have an eye to Christ, and fetch
encouragements from him, and live in hope of a recompence with him.
2. He bids them count upon it, and then consider of it. Since he has
been so just to us as to tell us plainly what difficulties we
shall meet with in following him, let us be so just to ourselves
as to weigh the matter seriously before we take upon us a profession of
religion. Joshua obliged the people to consider what they did when they
promised to serve the Lord,
Josh. xxiv. 19.
It is better never to begin than not to proceed; and therefore before
we begin we must consider what it is to proceed. This is to act
rationally, and as becomes men, and as we do in other cases. The cause
of Christ will bear a scrutiny. Satan shows the best, but hides the
worst, because his best will not counter-vail his worst; but Christ’s
will abundantly. This considering of the case is necessary to
perseverance, especially in suffering times. Our Saviour here
illustrates the necessity of it by two similitudes, the former showing
that we must consider the expenses of our religion, the latter
that we must consider the perils of it.
(1.) When we take upon us a profession of religion we are like a man
that undertakes to build a tower, and therefore must consider
the expense of it
(v. 28-30):
Which of you, intending to build a tower or stately house for
himself, sitteth not down first, and counteth the cost? and he
must be sure to count upon a great deal more than his workmen will tell
him it will cost. Let him compare the charge with his purse, lest he
make himself to be laughed at, by beginning to build what he is
not able to finish. Note,
[1.] All that take upon them a profession of religion undertake to
build a tower, not as the tower of Babel, in opposition to
Heaven, which therefore was left unfinished, but in obedience to
Heaven, which therefore shall have its top-stone brought forth.
Begin low, and lay the foundation deep, lay it on the rock, and make
sure work, and then aim as high as heaven.
[2.] Those that intend to build this tower must sit down and count
the cost. Let them consider that it will cost them the
mortifying of their sins, even the most beloved lusts; it will cost
them a life of self-denial and watchfulness, and a constant course of
holy duties; it may, perhaps, cost them their reputation
among men, their estates and liberties, and all that is dear to them in
this world, even life itself. And if it should cost us all this, what
is it in comparison with what it cost Christ to purchase the advantages
of religion for us, which come to us without money and without price?
[3.] Many that begin to build this tower do not go on with
it, nor persevere in it, and it is their folly; they have not
courage and resolution, have not a rooted fixed principle, and so bring
nothing to pass. It is true, we have none of us in ourselves
sufficient to finish this tower, but Christ hath said, My
grace is sufficient for thee, and that grace shall not be wanting
to any of us, if we seek for it and make use of it.
[4.] Nothing is more shameful than for those that have begun
well in religion to break off; every one will justly mock him,
as having lost all his labour hitherto for want of perseverance. We
lose the things we have wrought
(2 John 8),
and all we have done and suffered is in vain,
Gal. iii. 4.
(2.) When we undertake to be Christ’s disciples we are like a man that
goes to war, and therefore must consider the hazard of
it, and the difficulties that are to be encountered,
A king that declares war against a neighbouring prince considers
whether he has strength wherewith to make his part good, and, if not,
he will lay aside his thoughts of war. Note,
[1.] The state of a Christian in this world is a military state. Is
not the Christian life a warfare? We have many passes in our
way, that must be disputed with dint of sword; nay, we must fight every
step we go, so restless are our spiritual enemies in their opposition.
[2.] We ought to consider whether we can endure the hardness
which a good soldier of Jesus Christ must expect and count upon, before
we enlist ourselves under Christ’s banner; whether we are able
to encounter the forces of hell and earth, which come against us
twenty thousand strong.
[3.] Of the two it is better to make the best terms we can with the
world than pretend to renounce it and afterwards, when tribulation and
persecution arise because of the word, to return to it. That
young man that could not find in his heart to part with his
possessions for Christ did better to go away from Christ
sorrowing than to have staid with him dissembling.
This parable is another way applicable, and may be taken as designed to
teach us to begin speedily to be religious, rather than to begin
cautiously; and may mean the same with
Agree with thine adversary quickly. Note, First, Those
that persist in sin make war against God, the most unnatural,
unjustifiable war; they rebel against their lawful sovereign, whose
government is perfectly just and good. Secondly, The proudest
and most daring sinner is no equal match for God; the disproportion of
strength is much greater than that here supposed between ten
thousand and twenty thousand. Do we provoke the Lord to
jealousy? Are we stronger than he? No, surely; who knows the
power of his anger? In consideration of this, it is our interest to
make peace with him. We need not send to desire conditions of
peace; they are offered to us, and are unexceptionable, and highly
to our advantage. Let us acquaint ourselves with them, and be at peace;
do this in time, while the other is yet a great way off; for
delays in such a case are highly dangerous, and make after-applications
difficult.
But the application of this parable here
(v. 33)
is to the consideration that ought to be exercised when we take upon us
a profession of religion. Solomon saith, With good advice make
war
(Prov. xx. 18);
for he that draws the sword throws away the scabbard; so with
good advice enter upon a profession of religion, as those that know
that except you forsake all you have you cannot be Christ’s
disciples; that is, except you count upon forsaking all and consent
to it, for all that will live godly in Christ Jesus must suffer
persecution, and yet continue to live godly.
3. He warns them against apostasy and a degeneracy of mind from the
truly Christian spirit and temper, for that would make them utterly
useless,
(1.) Good Christians are the salt of the earth, and good
ministers especially
(Matt. v. 13);
and this salt is good and of great use; by their instructions
and examples they season all they converse with, to keep them from
putrefying, and to quicken them, and make them savoury.
(2.) Degenerate Christians, who, rather than part with what they have
in the world, will throw up their profession, and then of course become
carnal, and worldly, and wholly destitute of a Christian spirit, are
like salt that has lost its savour, like that which the chemists
call the caput mortuum, that has all its salts drawn from it,
that is the most useless worthless thing in the world; it has no manner
of virtue or good property in it.
[1.] It can never be recovered: Wherewith shall it be seasoned?
You cannot salt it. This intimates that it is extremely difficult, and
next to impossible, to recover an apostate,
If Christianity will not prevail to cure men of their worldliness and
sensuality, if that remedy has been tried in vain, their ease must even
be concluded desperate.
[2.] It is of no use. It is not fit, as dung is, for the
land, to manure that, nor will it be the better if it be laid in
the dunghill to rot; there is nothing to be got out of it. A professor
of religion whose mind and manners are depraved is the most
insipid animal that can be. If he speaks of the things of God,
of which he has had some knowledge, it is so awkwardly that none
are the better for it: it is a parable in the mouth of a fool.
[3.] It is abandoned: Men cast it out, as that which they will
have no more to do with. Such scandalous professors ought to be cast
out of the church, not only because they have forfeited all the honours
and privileges of their church-membership, but because there is danger
that others will be infected by them. Our Saviour concludes this with a
call to all to take notice of it, and to take warning: He that hath
ears to hear, let him hear. Now can the faculty of hearing be
better employed than in attending to the word of Christ, and
particularly to the alarms he has given us of the danger we are in
of apostasy, and the danger we run ourselves into by
apostasy?
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