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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>L U K E.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIV.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter we have,
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I. The cure which our Lord Jesus wrought upon a man that had the
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dropsy, on the sabbath day, and his justifying himself therein against
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those who were offended at his doing it on that day,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:1-6">ver. 1-6</A>.
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II. A lesson of humility gives to those who were ambitious of the
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highest rooms,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:7-11">ver. 7-11</A>.
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III. A lesson of charity to those who feasted the rich, and did not
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feed the poor,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:12-14">ver. 12-14</A>.
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IV. The success of the gospel not foretold in the parable of the
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guests invited to a feast, signifying the rejection of the Jews and all
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others that set their hearts upon this world, and the entertainment of
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the Gentiles and all others that come to be filled with Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:15-24">ver. 15-24</A>.
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V. The great law of discipleship laid down, with a caution to all that
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will be Christ's disciples to undertake it deliberately and with
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consideration, and particularly to ministers, to retain their savour,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:25-35">ver. 25-35</A>.</P>
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</FONT>
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<A NAME="Lu14_1"> </A>
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<A NAME="Lu14_2"> </A>
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<A NAME="Lu14_3"> </A>
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<A NAME="Lu14_4"> </A>
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<A NAME="Lu14_5"> </A>
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<A NAME="Lu14_6"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>A Man Cured of the Dropsy.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And it came to pass, as he went into the house of one of the
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chief Pharisees to eat bread on the sabbath day, that they
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watched him.
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2 And, behold, there was a certain man before him which had the
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dropsy.
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3 And Jesus answering spake unto the lawyers and Pharisees,
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saying, Is it lawful to heal on the sabbath day?
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4 And they held their peace. And he took <I>him,</I> and healed him,
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and let him go;
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5 And answered them, saying, Which of you shall have an ass or
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an ox fallen into a pit, and will not straightway pull him out on
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the sabbath day?
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6 And they could not answer him again to these things.
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</FONT></P>
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<P>
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In this passage of story we find,</P>
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<P>
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I. That <I>the Son of man came eating and drinking,</I> conversing
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familiarly with all sorts of people; not declining the society of
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publicans, though they were of <I>ill fame,</I> nor of Pharisees,
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though they bore him <I>ill will,</I> but accepting the friendly
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invitations both of the one and the other, that, if possible, he might
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do good to <I>both.</I> Here he <I>went into the house of one of the
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chief Pharisees,</I> a ruler, it may be, and a magistrate in his
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country, <I>to eat bread on the sabbath day,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:1"><I>v.</I> 1</A>.
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See how favourable God is to us, that he allows us time, even on his
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own day, for bodily refreshments; and how careful we should be not to
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abuse that liberty, or turn it into licentiousness. Christ went only to
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<I>eat bread,</I> to take such refreshment as was necessary on the
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sabbath day. Our sabbath meals must, with a particular care, be guarded
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against all manner of excess. On sabbath days we must do as Moses and
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Jethro did, <I>eat bread before God</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+18:12">Exod. xviii. 12</A>),
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and, as is said of the primitive Christians, on the Lord's day, must
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<I>eat and drink</I> as those that must <I>pray again before we go to
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rest,</I> that we may not be unfit for that.</P>
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<P>
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II. That he <I>went about doing good.</I> Wherever he came he
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<I>sought</I> opportunities to <I>do good,</I> and not only improved
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those that <I>fell in his way.</I> Here was <I>a certain man before him
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who had the dropsy,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:2"><I>v.</I> 2</A>.
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We do not find that he offered himself, or that his friends offered him
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to be Christ's patient, but Christ <I>prevented him</I> with the
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blessings of his goodness, and <I>before he called</I> he answered him.
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Note, It is a happy thing to be where Christ is, to be present
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<I>before him,</I> though we be not presented <I>to him.</I> This man
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had the <I>dropsy,</I> it is probable, in a high degree, and appeared
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much swoln with it; probably he was some relation of the Pharisee's,
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that now <I>lodged</I> in his house, which is more likely than that he
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should be an <I>invited guest</I> at the table.</P>
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<P>
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III. That he <I>endured the contradiction of sinners against himself:
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They watched him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:1"><I>v.</I> 1</A>.
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The Pharisee that invited him, it should seem, did it with a design to
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pick some quarrel with him; if it were so, Christ <I>knew</I> it, and
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yet <I>went,</I> for he knew himself a match for the most <I>subtle</I>
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of them, and knew how to order his steps with an eye to <I>his
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observers.</I> Those that are <I>watched</I> had need to be
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<I>wary.</I> It is, as Dr. Hammond observes, contrary to all laws of
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hospitality to seek advantage against one that you invited to be your
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guest, for such a one you have taken under your protection. These
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lawyers and Pharisees, like the fowler that lies in wait to
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<I>ensnare</I> the birds, <I>held their peace,</I> and acted very
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<I>silently.</I> When Christ asked them <I>whether</I> they thought it
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<I>lawful to heal on the sabbath day</I> (and herein he is said to
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<I>answer</I> them, for it was an answer to <I>their thoughts,</I> and
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thoughts are <I>words</I> to Jesus Christ), they would say neither
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<I>yea</I> nor <I>nay,</I> for their design was to <I>inform against
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him,</I> not to be <I>informed by him.</I> They would not say <I>it was
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lawful to heal,</I> for then they would preclude themselves from
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imputing it to him as a crime; and yet the thing was so plain and
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self-evident that they could not for shame say it was <I>not
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lawful.</I> Note, Good men have often been persecuted for doing that
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which even their persecutors, if they would but give their consciences
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leave to speak out, could not but own to be lawful and good. Many a
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<I>good work</I> Christ did, for which they <I>cast stones</I> at him
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and his name.</P>
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<P>
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IV. That Christ would not be hindered from <I>doing good</I> by the
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<I>opposition</I> and <I>contradiction</I> of sinners. He <I>took him,
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and healed him, and let him go,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:4"><I>v.</I> 4</A>.
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Perhaps he <I>took him aside</I> into another room, and healed him
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<I>there,</I> because he would neither <I>proclaim</I> himself, such
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was his humility, nor <I>provoke</I> his adversaries, such was his
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wisdom, his <I>meekness of wisdom.</I> Note, Though we must not be
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driven off from our duty by the malice of our enemies, yet we should
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order the circumstances of it so as to make it the least offensive. Or,
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He <I>took him,</I> that is, he <I>laid hands</I> on him, to cure him;
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<B><I>epilabomenos</I></B>, <I>complexus--he embraced him,</I> took him
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in his arms, big and unwieldy as he was (for so dropsical people
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generally are), and reduced him to shape. The cure of a dropsy, as much
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as any disease, one would think, should be gradual; yet Christ cured
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even <I>that</I> disease, perfectly cured it, in a moment. He then let
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him go, lest the Pharisees should fall upon him for <I>being
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healed,</I> though he was purely passive; for what absurdities would
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not such men as they were be guilty of?</P>
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<P>
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V. That our Lord Jesus <I>did nothing but what he could justify,</I> to
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the conviction and confusion of those that quarrelled with him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:5,6"><I>v.</I> 5, 6</A>.
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He still answered their thoughts, and made them <I>hold their peace for
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shame</I> who before held their peace for <I>subtlety,</I> by an appeal
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to their own practice, as he had been used to do upon such occasions,
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that he might show them how in condemning him they condemned
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themselves: <I>which of you shall have an ass or an ox fallen into a
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pit,</I> by accident, <I>and will not pull him out on the sabbath
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day,</I> and that straightway, not deferring it till the sabbath be
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over, lest it perish? Observe, It is not so much out of <I>compassion
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to the poor creature</I> that they do it as a concern for their own
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interest. It is <I>their own ox,</I> and <I>their own ass,</I> that is
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worth money, and they will dispense with the law of the sabbath for the
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<I>saving of.</I> Now this was an evidence of their hypocrisy, and that
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it was not out of any real regard to the sabbath that they found fault
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with Christ for healing on the <I>sabbath day</I> (that was only the
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pretence), but really because they were angry at the <I>miraculous good
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works</I> which Christ wrought, and the <I>proof</I> he thereby gave of
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his divine mission, and the interest he thereby <I>gained</I> among the
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people. Many can easily dispense with that, for their own interest,
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which they cannot dispense with for God's glory and the good of their
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brethren. This question <I>silenced</I> them: <I>They could not answer
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him again to these things,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:6"><I>v.</I> 6</A>.
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Christ will be justified when he speaks, and every mouth must be
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stopped before him.</P>
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<A NAME="Lu14_7"> </A>
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<A NAME="Lu14_8"> </A>
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<A NAME="Lu14_9"> </A>
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<A NAME="Lu14_10"> </A>
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<A NAME="Lu14_11"> </A>
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<A NAME="Lu14_12"> </A>
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<A NAME="Lu14_13"> </A>
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<A NAME="Lu14_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Humility Recommended.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>7 And he put forth a parable to those which were bidden, when
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he marked how they chose out the chief rooms; saying unto them,
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8 When thou art bidden of any <I>man</I> to a wedding, sit not down
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in the highest room; lest a more honourable man than thou be
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bidden of him;
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9 And he that bade thee and him come and say to thee, Give this
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man place; and thou begin with shame to take the lowest room.
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10 But when thou art bidden, go and sit down in the lowest
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room; that when he that bade thee cometh, he may say unto thee,
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Friend, go up higher: then shalt thou have worship in the
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presence of them that sit at meat with thee.
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11 For whosoever exalteth himself shall be abased; and he that
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humbleth himself shall be exalted.
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12 Then said he also to him that bade him, When thou makest a
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dinner or a supper, call not thy friends, nor thy brethren,
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neither thy kinsmen, nor <I>thy</I> rich neighbours; lest they also
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bid thee again, and a recompence be made thee.
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13 But when thou makest a feast, call the poor, the maimed, the
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lame, the blind:
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14 And thou shalt be blessed; for they cannot recompense thee:
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for thou shalt be recompensed at the resurrection of the just.
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</FONT></P>
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<P>
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Our Lord Jesus here sets us an example of profitable edifying discourse
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at our tables, when we are in company with our friends. We find that
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when he had none but his disciples, who were his own family, with him
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at his table, his discourse with them was <I>good, and to the use of
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edifying;</I> and not only so, but when he was in company with
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strangers, nay, with enemies that <I>watched him,</I> he took occasion
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to reprove what he saw amiss in them, and to instruct them. Though the
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<I>wicked were before him,</I> he did not <I>keep silence from good</I>
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(as David did,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:1,2">Ps. xxxix. 1, 2</A>),
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for, notwithstanding the provocation given him, he had not his <I>heart
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hot within him,</I> nor was <I>his spirit stirred.</I> We must not only
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not allow any corrupt communication at our tables, such as that of the
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<I>hypocritical mockers at feasts,</I> but we must go beyond common
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harmless talk, and should take occasion from God's goodness to us at
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our tables to speak well of him, and learn to <I>spiritualize</I>
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common things. The lips of the righteous should then <I>feed many.</I>
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Our Lord Jesus was among persons of quality, yet, as one that had not
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respect of persons,</P>
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<P>
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I. He takes occasion to reprove <I>the guests</I> for striving to
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<I>sit uppermost,</I> and thence gives us a lesson of
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<I>humility.</I></P>
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<P>
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1. He observed how these lawyers and Pharisees affected the <I>highest
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seats,</I> towards the head-end of the table,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:7"><I>v.</I> 7</A>.
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He had charged that sort of men with this in general,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:43"><I>ch.</I> xi. 43</A>.
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Here he brings home the charge to particular persons; for Christ will
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give <I>every man his own.</I> He <I>marked</I> how they <I>chose out
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the chief rooms;</I> every man, as he came in, got as near the best
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seat as he could. Note, Even in the common actions of life, Christ's
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eye is upon us, and he <I>marks</I> what we do, not only in our
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religious assemblies, but at our tables, and <I>makes remarks</I> upon
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it.</P>
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<P>
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2. He observed how those who were thus aspiring often exposed
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themselves, and came off <I>with a slur;</I> whereas, those who were
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modest, and seated themselves in the lowest seats, often <I>gained
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respect</I> by it.
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(1.) Those who, when they come in, assume the highest seats, may
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perhaps be <I>degraded,</I> and forced to <I>come down</I> to give
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place to one <I>more honourable,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:8,9"><I>v.</I> 8, 9</A>.
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Note, It ought to check our high thoughts of ourselves to think how
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many there are that are <I>more honourable</I> than we, not only in
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respect of worldly dignities, but of personal merits and
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accomplishments. Instead of being proud that so many give place to us,
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it should be humbling to us that there are so many that we must give
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place to. The master of the feast will marshal his guests, and will not
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see the <I>more honourable</I> kept out of the seat that is his due,
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and therefore will make bold to take him lower that usurped it; <I>Give
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this man place;</I> and this will be a disgrace before all the company
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to him that would be thought more deserving than he really was. Note,
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Pride will have <I>shame,</I> and will at last have a <I>fall.</I>
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(2.) Those who, when they come in, content themselves with the lowest
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seats, are likely to be preferred
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:10"><I>v.</I> 10</A>):
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"Go, and <I>seat thyself in the lowest room,</I> as taking it for
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granted that thy friend, who invited thee, has guests to come that are
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of better rank and quality than thou are; but perhaps it may not prove
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so, and then it will be said to thee, <I>Friend, go up higher.</I> The
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master of the feast will be so just to thee as not to keep thee at the
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lower end of the table because thou wert so <I>modest</I> as to seat
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thyself there." Note, The way to <I>rise high</I> is to <I>begin
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low,</I> and this recommends a man to those about him: "<I>Thou shalt
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|
have honour and respect before those that sit with thee.</I> They will
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|
see thee to be an <I>honourable man,</I> beyond what at first they
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|
thought; and honour appears the brighter for shining <I>out of
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|
obscurity.</I> They will likewise see thee to be a <I>humble man,</I>
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|
which is the greatest honour of all. Our Saviour here refers to that
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advice of Solomon
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+25:6">Prov. xxv. 6, 7</A>),
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|
<I>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.</I>" 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."</P>
|
|
|
|
<P>
|
|
|
|
3. He applied this generally, and would have us all learn not to
|
|
<I>mind high things,</I> but to content ourselves with mean things, as
|
|
for other reasons, so for this, because pride and ambition are
|
|
disgraceful before men: for <I>whosoever exalteth himself shall be
|
|
abased;</I> but humility and self-denial are really honourable: <I>he
|
|
that humbleth himself shall be exalted,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:11"><I>v.</I> 11</A>.
|
|
|
|
We see in other instances that <I>a man's pride will bring him low,</I>
|
|
but <I>honour shall uphold the humble in spirit,</I> and <I>before
|
|
honour is humility.</I></P>
|
|
|
|
<P>
|
|
|
|
II. He takes occasion to reprove the master of the feast for inviting
|
|
so many <I>rich people,</I> who had wherewithal to dine very well at
|
|
home, when he should rather have <I>invited the poor,</I> or, which was
|
|
all one, have <I>sent portions to them for whom nothing was
|
|
prepared,</I> and who could not afford themselves a good meal's meat.
|
|
See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+8:10">Neh. viii. 10</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
1. "Covet not to <I>treat the rich;</I> invite not <I>thy friends, and
|
|
brethren, and neighbours, that are rich,</I>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:12"><I>v.</I> 12</A>.
|
|
|
|
This does not <I>prohibit</I> 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, <I>He that giveth to the rich shall surely
|
|
come to want,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+22:16">Prov. xxii. 16</A>.
|
|
|
|
"Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy
|
|
<I>poor</I> friends, not to those that need thee not."
|
|
|
|
(2.) "Be not <I>proud of it.</I>" Many <I>make feasts</I> only to
|
|
<I>make a show,</I> as Ahasuerus did
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Es+1:3,4">Esth. i. 3, 4</A>),
|
|
|
|
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 <I>so a recompence will
|
|
be made you;</I> 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."</P>
|
|
|
|
<P>
|
|
|
|
2. "Be forward to <I>relieve the poor</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:13,14"><I>v.</I> 13, 14</A>):
|
|
|
|
<I>When thou makest a feast,</I> 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 <I>the poor
|
|
and maimed,</I> 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 <I>loser,</I> because
|
|
<I>they cannot recompense thee,</I> thou art so much out of pocket; no,
|
|
it is so much set out to the best interest, on the best security, for
|
|
<I>thou shall be recompensed at the resurrection of the just.</I>"
|
|
There will be a <I>resurrection of the just, a future state</I> of the
|
|
just. There is a state of happiness reserved for them in the other
|
|
world; and we may be sure that the <I>charitable</I> will be remembered
|
|
in the <I>resurrection of the just,</I> for alms are
|
|
<I>righteousness.</I> Works of charity perhaps may not be rewarded
|
|
<I>in this world,</I> for the things of this world are not the <I>best
|
|
things,</I> and therefore God does not pay the best men in <I>those
|
|
things;</I> but they shall <I>in no wise lose their reward;</I> they
|
|
shall be recompensed in the <I>resurrection.</I> 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 <I>till the resurrection.</I></P>
|
|
|
|
<A NAME="Lu14_15"> </A>
|
|
<A NAME="Lu14_16"> </A>
|
|
<A NAME="Lu14_17"> </A>
|
|
<A NAME="Lu14_18"> </A>
|
|
<A NAME="Lu14_19"> </A>
|
|
<A NAME="Lu14_20"> </A>
|
|
<A NAME="Lu14_21"> </A>
|
|
<A NAME="Lu14_22"> </A>
|
|
<A NAME="Lu14_23"> </A>
|
|
<A NAME="Lu14_24"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Generous Invitations; The Neglected Feast.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 And when one of them that sat at meat with him heard these
|
|
things, he said unto him, Blessed <I>is</I> 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 <I>consent</I> 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 <I>them</I> 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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is another discourse of our Saviour's, in which he
|
|
<I>spiritualizes</I> the feast he was invited to, which is another way
|
|
of keeping up good discourse in the midst of common actions.</P>
|
|
|
|
<P>
|
|
|
|
I. The occasion of the discourse was given by one of the guests, who,
|
|
when Christ was giving rules about feasting, said to him, <I>Blessed is
|
|
he that shall eat bread in the kingdom of God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:15"><I>v.</I> 15</A>),
|
|
|
|
which, some tell us, was a saying commonly used among the rabbin.</P>
|
|
|
|
<P>
|
|
|
|
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 <I>divert</I> 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 <I>the kingdom of God,</I>
|
|
when these and other good laws shall prevail, and pronounces them
|
|
<I>blessed</I> who shall have a place in that kingdom. Or,
|
|
|
|
(3.) Christ having mentioned <I>the resurrection of the just,</I> 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 <I>eat bread in the kingdom,</I> 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 <I>kingdom of God.</I>
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. Now what this man said was a plain and acknowledged truth, and it
|
|
was quoted very <I>appositely</I> now that they were <I>sitting at
|
|
meat;</I> for we should take occasion from common things to think and
|
|
speak of those heavenly and spiritual things which in scripture are
|
|
<I>compared</I> 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 <I>better things.</I> This thought will be
|
|
very seasonable when we are partaking of bodily refreshments:
|
|
<I>Blessed are they that shall eat bread in the kingdom of God.</I>
|
|
|
|
(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 <I>eat and drink with him in his kingdom.</I> They that
|
|
partake of the Lord's supper <I>eat bread in the kingdom of God.</I>
|
|
|
|
(2.) In the kingdom of glory, at the resurrection. The happiness of
|
|
heaven is an <I>everlasting feast;</I> blessed are they that shall sit
|
|
down at that table, whence they shall rise no more.</P>
|
|
|
|
<P>
|
|
|
|
II. The parable which our Lord Jesus put forth upon this occasion,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:16"><I>v.</I> 16</A>,
|
|
|
|
&c. Christ joins with the good man in what he said: "It is very true,
|
|
<I>Blessed are they that shall partake</I> 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,</P>
|
|
|
|
<P>
|
|
|
|
1. The free grace and mercy of God, shining in the gospel of Christ; it
|
|
appears,</P>
|
|
|
|
<P>
|
|
|
|
(1.) In the rich provision he has made for poor souls, for their
|
|
nourishment, refreshment, and entertainment
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:16"><I>v.</I> 16</A>):
|
|
|
|
<I>A certain man made a great supper.</I> There is that in Christ and
|
|
the grace of the gospel which will be <I>food</I> and a <I>feast</I>
|
|
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
|
|
<I>supper,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(2.) In gracious invitation given us to come and partake of this
|
|
provision. Here is,
|
|
|
|
[1.] A general invitation given: He <I>bade many.</I> 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 <I>feast for all people,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+25:6">Isa. xxv. 6</A>.
|
|
|
|
Christ in the gospel, as he keeps a <I>good</I> house, so he keeps an
|
|
<I>open</I> 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: <I>Come, for all
|
|
things are now ready.</I> When the Spirit was poured out, and the
|
|
gospel church planted, those who before were invited were more closely
|
|
pressed to come in <I>presently:</I> Now <I>all things are ready,</I>
|
|
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: "<I>All things are now
|
|
ready,</I> now is the <I>accepted time;</I> it is now, and <I>has
|
|
not</I> been long; it is now, and <I>will not</I> be long; it is a
|
|
season of grace that will be soon over, and therefore <I>come now;</I>
|
|
do not delay; accept the invitation; believe yourselves welcome;
|
|
<I>eat, O friends; drink, yea drink abundantly, O beloved.</I>"</P>
|
|
|
|
<P>
|
|
|
|
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 <I>would not come,</I> but <I>they all with one consent began
|
|
to make excuse,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:18"><I>v.</I> 18</A>.
|
|
|
|
One would have expected that they should <I>all with one consent</I>
|
|
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 <I>excused:</I> they all <B><I>ato
|
|
mias</I></B>, some supply <B><I>horas</I></B>, <I>all straightway,</I>
|
|
they could give an answer <I>extempore,</I> and needed not to study for
|
|
it, had <I>not to seek</I> for an excuse. Others supply
|
|
<B><I>gnomes</I></B>, they were <I>unanimous</I> in it; <I>with one
|
|
voice.</I>
|
|
|
|
(1.) Here were <I>two</I> that were <I>purchasers,</I> who were in such
|
|
haste to go and see their purchases that they could not find time to go
|
|
to this supper. One had <I>purchased land;</I> he had <I>bought a piece
|
|
of ground,</I> which was represented to him to be a good bargain, and
|
|
he must needs <I>to and see</I> whether it was so or no; and therefore
|
|
<I>I pray thee have me excused.</I> 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 <I>laying house to house</I> and <I>field to
|
|
field,</I> 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
|
|
<I>stock</I> for his land. "<I>I have bought five yoke of oxen</I> for
|
|
the plough, and I must just now go and <I>prove them,</I> must go and
|
|
try whether they be fit for my purpose; and therefore excuse me for
|
|
this time." The former intimates that inordinate <I>complacency</I> in
|
|
the world, this the inordinate <I>care</I> and <I>concern</I> 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.] <I>Little things,</I> and of small concern. It had better become
|
|
them to have said, "I am invited <I>to eat bread in the kingdom of
|
|
God,</I> and therefore must be excused from going to see the
|
|
<I>ground</I> or the <I>oxen.</I>"
|
|
|
|
[2.] <I>Lawful things.</I> Note, <I>Things lawful in themselves,</I>
|
|
when the heart is too much set upon them, <I>prove fatal</I> hindrances
|
|
in religion--<I>Licitus perimus omnes.</I> 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 <I>newly married,</I> and could not leave
|
|
his wife to go out to supper, no, not for once
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:30"><I>v.</I> 30</A>):
|
|
|
|
<I>I have married a wife, and therefore,</I> in short, <I>I cannot
|
|
come.</I> He pretends that he <I>cannot,</I> when the truth is he
|
|
<I>will not.</I> Thus many pretend <I>inability</I> for the duties of
|
|
religion when really they have an <I>aversion</I> to them. He has
|
|
<I>married a wife.</I> It is true, he that married was excused by the
|
|
law from going to war for the first year
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+24:5">Deut. xxiv. 5</A>),
|
|
|
|
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, <I>The woman that thou gavest me persuaded
|
|
me to eat;</I> this here was, <I>The woman persuaded me not to eat.</I>
|
|
He might have gone and taken his wife along with him; they would both
|
|
have been welcome.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:21"><I>v.</I> 21</A>):
|
|
|
|
<I>That servant came, and showed his lord these things,</I> 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 <I>the travail of their soul,</I> they must go to God
|
|
with their <I>thanks;</I> if they <I>labour in vain,</I> they must go
|
|
to God with their <I>complaints.</I> They will do it hereafter at the
|
|
judgment-seat of Christ: they shall be produced as witnesses
|
|
<I>against</I> those who persist and perish in their unbelief, to prove
|
|
that they were fairly invited; and <I>for those</I> who accepted the
|
|
call, <I>Behold, I and the children thou hast given me.</I> The apostle
|
|
urges this as a reason why people should give ear to the word of God
|
|
sent them by his ministers; for <I>they watch for your souls, as those
|
|
that must give account,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:17">Heb. xiii. 17</A>.</P>
|
|
|
|
<P>
|
|
|
|
4. The master's just resentment of this affront: <I>He was angry,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:21"><I>v.</I> 21</A>.
|
|
|
|
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, <I>None of the men that were
|
|
bidden shall taste of my supper.</I> This was like the doom passed upon
|
|
the ungrateful Israel, when they despised the pleasant land: God
|
|
<I>swore in his wrath that they should not enter into his rest.</I>
|
|
Note, Grace despised is grace forfeited, like Esau's birthright. They
|
|
that will not have Christ when they <I>may</I> shall not have him when
|
|
they <I>would.</I> Even those that <I>were bidden,</I> if they slight
|
|
the invitation, <I>shall be for</I>bidden; when the door is shut, the
|
|
foolish virgins will be denied entrance.</P>
|
|
|
|
<P>
|
|
|
|
5. The care that was taken to furnish the table with guests, as well as
|
|
meat. "Go" (saith he to the servants), "<I>go first into the streets
|
|
and lanes of the city,</I> and invite, not the merchants that are going
|
|
from the custom-house, nor the tradesmen that are shutting up their
|
|
shops; they will <I>desire to be excused</I> (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 <I>hither the poor and the maimed, the halt and
|
|
the blind;</I> 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: <I>Lord, it is done as thou hast
|
|
commanded.</I> Many of the Jews are brought in, not of the scribes and
|
|
Pharisees, such as Christ was <I>now at dinner with,</I> who thought
|
|
themselves most likely to be guests at the Messiah's table, but the
|
|
publicans and sinners; these are <I>the poor and the maimed.</I> But
|
|
<I>yet there is room</I> for more guests, and provision enough for them
|
|
all. "Go, then, <I>secondly, into the highways and hedges.</I> 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 <I>compel them to come in,</I> 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
|
|
<I>sincere</I> and not a <I>banter;</I> 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 <I>calling of the Gentiles,</I> to whom
|
|
the apostles were to <I>turn</I> 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 <I>in vain;</I> for, if some
|
|
<I>reject it,</I> yet others will thankfully <I>accept</I> the offer of
|
|
it. Christ comforts himself with this, that, <I>though Israel be not
|
|
gathered,</I> yet he shall be <I>glorious, as a light to the
|
|
Gentiles,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+49:5,6">Isa. xlix. 5, 6</A>.
|
|
|
|
God will have a church in the world, though there are those that are
|
|
unchurched; for <I>the unbelief of man shall not make the promise of
|
|
God of no effect.</I>
|
|
|
|
(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 <I>poor,</I> and bodily infirmities, as <I>the maimed, and the
|
|
halt,</I> and <I>the blind.</I> Christ here plainly refers to what he
|
|
had said just before, in direction to us, to invite to our tables
|
|
<I>the poor and maimed, the lame and blind,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:13"><I>v.</I> 13</A>.
|
|
|
|
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 <I>greatest success</I> among those
|
|
that are <I>least likely</I> 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; <I>so the
|
|
last shall be first, and the first last.</I> Let us not be
|
|
<I>confident</I> 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: "<I>Go out quickly</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:21"><I>v.</I> 21</A>);
|
|
|
|
lose not time, because <I>all things are now ready.</I> Call to them to
|
|
come <I>to-day, while it is called to-day;</I> and <I>compel them to
|
|
come in,</I> by accosting them kindly, and <I>drawing</I> them <I>with
|
|
the cords of a man and the bands of love.</I>" 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 <I>the weapons of our warfare are not carnal.</I>
|
|
|
|
(5.) Though many have been brought in to partake of the benefits of the
|
|
gospel, yet still <I>there is room for more;</I> for the riches of
|
|
Christ are <I>unsearchable</I> and <I>inexhaustible;</I> 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 <I>large,</I> shall at last be
|
|
<I>filled;</I> it will be so when the number of the elect is completed,
|
|
and as many as were <I>given him</I> are <I>brought to him.</I></P>
|
|
|
|
<A NAME="Lu14_25"> </A>
|
|
<A NAME="Lu14_26"> </A>
|
|
<A NAME="Lu14_27"> </A>
|
|
<A NAME="Lu14_28"> </A>
|
|
<A NAME="Lu14_29"> </A>
|
|
<A NAME="Lu14_30"> </A>
|
|
<A NAME="Lu14_31"> </A>
|
|
<A NAME="Lu14_32"> </A>
|
|
<A NAME="Lu14_33"> </A>
|
|
<A NAME="Lu14_34"> </A>
|
|
<A NAME="Lu14_35"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Necessity of Self-denial.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 And there went great multitudes with him: and he turned, and
|
|
said unto them,
|
|
26 If any <I>man</I> 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 <I>sufficient</I>
|
|
to finish <I>it?</I>
|
|
29 Lest haply, after he hath laid the foundation, and is not
|
|
able to finish <I>it,</I> all that behold <I>it</I> 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 <I>is</I> 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;
|
|
<I>but</I> men cast it out. He that hath ears to hear, let him hear.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See how Christ in his doctrine suited himself to those to whom he
|
|
spoke, and <I>gave every one his portion of meat.</I> 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,</P>
|
|
|
|
<P>
|
|
|
|
I. How zealous people were in their attendance on Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:25"><I>v.</I> 25</A>):
|
|
|
|
<I>There went great multitudes with him,</I> many for love and more for
|
|
company, for where there are <I>many</I> there will be <I>more.</I>
|
|
Here was a <I>mixed multitude,</I> 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
|
|
<I>between the precious and the vile.</I></P>
|
|
|
|
<P>
|
|
|
|
II. How <I>considerate</I> he would have them to be in their
|
|
<I>zeal.</I> Those that undertake to follow Christ must count upon the
|
|
worst, and prepare accordingly.</P>
|
|
|
|
<P>
|
|
|
|
1. He tells them what the worst is that they must count upon, much the
|
|
same with what he had gone through <I>before</I> them and <I>for</I>
|
|
them. He takes it for granted that they had a mind to be <I>his
|
|
disciples,</I> that they might be <I>qualified</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(1.) They must be willing to <I>quit</I> that which was <I>very
|
|
dear,</I> and therefore must come to him thoroughly <I>weaned from</I>
|
|
all their creature-comforts, and <I>dead</I> to them, so as cheerfully
|
|
to part with them rather than quit their interest in Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:26"><I>v.</I> 26</A>.
|
|
|
|
A man cannot be Christ's disciple but he must <I>hate father, and
|
|
mother, and his own life.</I> He is not <I>sincere,</I> he will be
|
|
<I>constant</I> 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 <I>sacrifice,</I> when Christ may be glorified
|
|
by our parting with it (so the martyrs, who <I>loved not their lives to
|
|
death</I>), or as a <I>temptation,</I> 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 <I>houses</I> and <I>lands;</I> philosophy will teach a
|
|
man to look upon these with contempt; but Christianity carries it
|
|
higher.
|
|
|
|
[1.] Every good man loves <I>his relations;</I> and yet, if he be a
|
|
disciple of Christ, he must comparatively <I>hate them,</I> must love
|
|
them <I>less than Christ,</I> as Leah is said to be <I>hated</I> 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 <I>said to
|
|
his father, I have not seen him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:9">Deut. xxxiii. 9</A>.
|
|
|
|
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
|
|
<I>deny Christ</I> or be <I>banished</I> 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 <I>his own life,</I> no man ever yet <I>hated
|
|
it;</I> 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
|
|
<I>embittered</I> by cruel <I>bondage,</I> nay, and <I>taken away</I>
|
|
by cruel <I>deaths,</I> than to dishonour Christ, or depart from any of
|
|
his truths and ways. The experience of the pleasures of the
|
|
<I>spiritual life,</I> and the believing hopes and prospects of
|
|
<I>eternal life,</I> will make this <I>hard saying</I> 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 <I>days of</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
(2.) That they must be willing to <I>bear</I> that which was very
|
|
<I>heavy</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:27"><I>v.</I> 27</A>):
|
|
|
|
<I>Whosoever doth not bear his cross,</I> as those did that were
|
|
condemned to be crucified, in <I>submission</I> to the sentence and in
|
|
<I>expectation</I> of the execution of it, and so <I>come after me</I>
|
|
whithersoever I shall lead him, he <I>cannot be my disciple;</I> that
|
|
is (says Dr. Hammond), he is not <I>for my turn;</I> and my service,
|
|
being so sure to bring persecution along with it, will not be <I>for
|
|
his.</I> Though the disciples of Christ are not <I>all crucified,</I>
|
|
yet they all <I>bear their cross,</I> 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
|
|
<I>Furcifer--the bearer of the gibbet.</I> He must bear his cross, and
|
|
<I>come after Christ;</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. He bids them count upon it, and then consider of it. Since he has
|
|
been so <I>just to us</I> as to tell us plainly what difficulties we
|
|
shall meet with in following him, let us be so <I>just to ourselves</I>
|
|
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 <I>serve the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+24:19">Josh. xxiv. 19</A>.
|
|
|
|
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 <I>expenses</I> of our religion, the latter
|
|
that we must consider the <I>perils</I> of it.</P>
|
|
|
|
<P>
|
|
|
|
(1.) When we take upon us a profession of religion we are like a man
|
|
that undertakes to <I>build a tower,</I> and therefore must consider
|
|
the <I>expense of it</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:28-30"><I>v.</I> 28-30</A>):
|
|
|
|
<I>Which of you, intending to build a tower</I> or stately house for
|
|
himself, <I>sitteth not down first, and counteth the cost?</I> 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 <I>beginning to build</I> what he is
|
|
<I>not able to finish.</I> Note,
|
|
|
|
[1.] All that take upon them a profession of religion undertake to
|
|
<I>build a tower,</I> 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 <I>top-stone brought forth.</I>
|
|
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 <I>sit down and count
|
|
the cost.</I> Let them consider that it <I>will cost them</I> 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 <I>may,</I> perhaps, <I>cost them</I> 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 <I>build this tower</I> do not <I>go on with
|
|
it,</I> 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
|
|
<I>sufficient to finish</I> this tower, but Christ hath said, <I>My
|
|
grace is sufficient for thee,</I> 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 <I>shameful</I> than for those that have begun
|
|
well in religion to break off; every one will justly <I>mock him,</I>
|
|
as having lost all his labour hitherto for want of perseverance. We
|
|
<I>lose the things we have wrought</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Jo+1:8">2 John 8</A>),
|
|
|
|
and all we have done and suffered is <I>in vain,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:4">Gal. iii. 4</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) When we undertake to be Christ's disciples we are like a man that
|
|
<I>goes to war,</I> and therefore must consider the <I>hazard</I> of
|
|
it, and the difficulties that are to be encountered,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:31,32"><I>v.</I> 31, 32</A>.
|
|
|
|
A king that declares war against a neighbouring prince considers
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whether he has strength wherewith to make his part good, and, if not,
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he will lay aside his thoughts of war. Note,
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[1.] The state of a Christian in this world is a military state. <I>Is
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not</I> the Christian <I>life a warfare?</I> We have many passes in our
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way, that must be disputed with dint of sword; nay, we must fight every
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step we go, so restless are our spiritual enemies in their opposition.
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[2.] We ought to consider whether we can <I>endure the hardness</I>
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|
which a good soldier of Jesus Christ must expect and count upon, before
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|
we enlist ourselves under Christ's banner; <I>whether</I> we are able
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|
to encounter the forces of hell and earth, which come against us
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<I>twenty thousand</I> strong.
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[3.] Of the two it is better to make the best terms we can with the
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world than pretend to renounce it and afterwards, when tribulation and
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|
persecution arise because of the word, to <I>return to it.</I> That
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|
<I>young man</I> that could not find in his heart to part with his
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|
possessions for Christ did better to go away from Christ
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|
<I>sorrowing</I> than to have staid with him <I>dissembling.</I></P>
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<P>
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This parable is another way applicable, and may be taken as designed to
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teach us to begin <I>speedily</I> to be religious, rather than to begin
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<I>cautiously;</I> and may mean the same with
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:25">Matt. v. 25</A>,
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<I>Agree with thine adversary quickly.</I> Note, <I>First,</I> Those
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|
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. <I>Secondly,</I> The proudest
|
|
and most daring sinner is no equal match for God; the disproportion of
|
|
strength is much greater than that here supposed between <I>ten
|
|
thousand</I> and <I>twenty thousand. Do we provoke the Lord to
|
|
jealousy? Are we stronger than he?</I> No, surely; <I>who knows the
|
|
power of his anger?</I> In consideration of this, it is our interest to
|
|
make peace with him. We need not send to <I>desire conditions of
|
|
peace;</I> 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, <I>while the other is yet a great way off;</I> for
|
|
delays in such a case are highly dangerous, and make after-applications
|
|
difficult.</P>
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|
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<P>
|
|
|
|
But the application of this parable here
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:33"><I>v.</I> 33</A>)
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|
is to the consideration that ought to be exercised when we take upon us
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|
a profession of religion. Solomon saith, <I>With good advice make
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|
war</I>
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:18">Prov. xx. 18</A>);
|
|
|
|
for he that <I>draws the sword throws away the scabbard;</I> so <I>with
|
|
good advice</I> enter upon a profession of religion, as those that know
|
|
that <I>except you forsake all you have you cannot be Christ's
|
|
disciples;</I> that is, except you count upon forsaking all and consent
|
|
to it, for all that will live godly in Christ Jesus must <I>suffer
|
|
persecution,</I> and yet continue to <I>live godly.</I></P>
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<P>
|
|
|
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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,
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:34,35"><I>v.</I> 34, 35</A>.
|
|
|
|
(1.) Good Christians are <I>the salt of the earth,</I> and good
|
|
ministers especially
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:13">Matt. v. 13</A>);
|
|
|
|
and this <I>salt is good</I> 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 <I>salt that has lost its savour,</I> like that which the chemists
|
|
call the <I>caput mortuum,</I> 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: <I>Wherewith shall it be seasoned?</I>
|
|
You cannot salt it. This intimates that it is extremely difficult, and
|
|
next to impossible, to recover an apostate,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+6:4-6">Heb. vi. 4-6</A>.
|
|
|
|
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 <I>not fit,</I> as dung is, <I>for the
|
|
land,</I> 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
|
|
<I>insipid</I> animal that can be. If he speaks of the things of God,
|
|
of which he has had some knowledge, it is so <I>awkwardly</I> that none
|
|
are the better for it: it is a <I>parable in the mouth of a fool.</I>
|
|
|
|
[3.] It is abandoned: <I>Men cast it out,</I> 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: <I>He that hath
|
|
ears to hear, let him hear.</I> 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
|
|
<I>of</I> apostasy, and the danger we run ourselves into <I>by</I>
|
|
apostasy?</P>
|
|
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