mh_parser/vol_split/42 - Luke/Chapter 14.xml

<div2 id="Luke.xv" n="xv" next="Luke.xvi" prev="Luke.xiv" progress="59.05%" title="Chapter XIV">
<h2 id="Luke.xv-p0.1">L U K E.</h2>
<h3 id="Luke.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="Luke.xv-p1">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, <scripRef id="Luke.xv-p1.1" osisRef="Bible:Luke.14.1-Luke.14.6" parsed="|Luke|14|1|14|6" passage="Lu 14:1-6">ver. 1-6</scripRef>. II. A lesson of humility gives to
those who were ambitious of the highest rooms, <scripRef id="Luke.xv-p1.2" osisRef="Bible:Luke.14.7-Luke.14.11" parsed="|Luke|14|7|14|11" passage="Lu 14:7-11">ver. 7-11</scripRef>. III. A lesson of charity to
those who feasted the rich, and did not feed the poor, <scripRef id="Luke.xv-p1.3" osisRef="Bible:Luke.14.12-Luke.14.14" parsed="|Luke|14|12|14|14" passage="Lu 14:12-14">ver. 12-14</scripRef>. 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, <scripRef id="Luke.xv-p1.4" osisRef="Bible:Luke.14.15-Luke.14.24" parsed="|Luke|14|15|14|24" passage="Lu 14:15-24">ver. 15-24</scripRef>. 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, <scripRef id="Luke.xv-p1.5" osisRef="Bible:Luke.14.25-Luke.14.35" parsed="|Luke|14|25|14|35" passage="Lu 14:25-35">ver. 25-35</scripRef>.</p>
<scripCom id="Luke.xv-p1.6" osisRef="Bible:Luke.14" parsed="|Luke|14|0|0|0" passage="Lu 14" type="Commentary"/>
<scripCom id="Luke.xv-p1.7" osisRef="Bible:Luke.14.1-Luke.14.6" parsed="|Luke|14|1|14|6" passage="Lu 14:1-6" type="Commentary"/><div class="Commentary" id="Bible:Luke.14.1-Luke.14.6">
<h4 id="Luke.xv-p1.8">A Man Cured of the Dropsy.</h4>
<p class="passage" id="Luke.xv-p2">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
<i>him,</i> 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.</p>
<p class="indent" id="Luke.xv-p3">In this passage of story we find,</p>
<p class="indent" id="Luke.xv-p4">I. That <i>the Son of man came eating and
drinking,</i> conversing familiarly with all sorts of people; not
declining the society of publicans, though they were of <i>ill
fame,</i> nor of Pharisees, though they bore him <i>ill will,</i>
but accepting the friendly invitations both of the one and the
other, that, if possible, he might do good to <i>both.</i> Here he
<i>went into the house of one of the chief Pharisees,</i> a ruler,
it may be, and a magistrate in his country, <i>to eat bread on the
sabbath day,</i> <scripRef id="Luke.xv-p4.1" osisRef="Bible:Luke.14.1" parsed="|Luke|14|1|0|0" passage="Lu 14:1"><i>v.</i>
1</scripRef>. 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 <i>eat bread,</i> 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, <i>eat
bread before God</i> (<scripRef id="Luke.xv-p4.2" osisRef="Bible:Exod.18.12" parsed="|Exod|18|12|0|0" passage="Ex 18:12">Exod. xviii.
12</scripRef>), and, as is said of the primitive Christians, on the
Lord's day, must <i>eat and drink</i> as those that must <i>pray
again before we go to rest,</i> that we may not be unfit for
that.</p>
<p class="indent" id="Luke.xv-p5">II. That he <i>went about doing good.</i>
Wherever he came he <i>sought</i> opportunities to <i>do good,</i>
and not only improved those that <i>fell in his way.</i> Here was
<i>a certain man before him who had the dropsy,</i> <scripRef id="Luke.xv-p5.1" osisRef="Bible:Luke.14.2" parsed="|Luke|14|2|0|0" passage="Lu 14:2"><i>v.</i> 2</scripRef>. We do not find that he
offered himself, or that his friends offered him to be Christ's
patient, but Christ <i>prevented him</i> with the blessings of his
goodness, and <i>before he called</i> he answered him. Note, It is
a happy thing to be where Christ is, to be present <i>before
him,</i> though we be not presented <i>to him.</i> This man had the
<i>dropsy,</i> it is probable, in a high degree, and appeared much
swoln with it; probably he was some relation of the Pharisee's,
that now <i>lodged</i> in his house, which is more likely than that
he should be an <i>invited guest</i> at the table.</p>
<p class="indent" id="Luke.xv-p6">III. That he <i>endured the contradiction
of sinners against himself: They watched him,</i> <scripRef id="Luke.xv-p6.1" osisRef="Bible:Luke.14.1" parsed="|Luke|14|1|0|0" passage="Lu 14:1"><i>v.</i> 1</scripRef>. The Pharisee that invited
him, it should seem, did it with a design to pick some quarrel with
him; if it were so, Christ <i>knew</i> it, and yet <i>went,</i> for
he knew himself a match for the most <i>subtle</i> of them, and
knew how to order his steps with an eye to <i>his observers.</i>
Those that are <i>watched</i> had need to be <i>wary.</i> 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 <i>ensnare</i> the
birds, <i>held their peace,</i> and acted very <i>silently.</i>
When Christ asked them <i>whether</i> they thought it <i>lawful to
heal on the sabbath day</i> (and herein he is said to <i>answer</i>
them, for it was an answer to <i>their thoughts,</i> and thoughts
are <i>words</i> to Jesus Christ), they would say neither
<i>yea</i> nor <i>nay,</i> for their design was to <i>inform
against him,</i> not to be <i>informed by him.</i> They would not
say <i>it was lawful to heal,</i> 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 <i>not lawful.</i> 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 <i>good work</i> Christ did, for which they
<i>cast stones</i> at him and his name.</p>
<p class="indent" id="Luke.xv-p7">IV. That Christ would not be hindered from
<i>doing good</i> by the <i>opposition</i> and <i>contradiction</i>
of sinners. He <i>took him, and healed him, and let him go,</i>
<scripRef id="Luke.xv-p7.1" osisRef="Bible:Luke.14.4" parsed="|Luke|14|4|0|0" passage="Lu 14:4"><i>v.</i> 4</scripRef>. Perhaps he
<i>took him aside</i> into another room, and healed him
<i>there,</i> because he would neither <i>proclaim</i> himself,
such was his humility, nor <i>provoke</i> his adversaries, such was
his wisdom, his <i>meekness of wisdom.</i> 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 <i>took him,</i> that is, he <i>laid hands</i> on
him, to cure him; <b><i>epilabomenos</i></b>, <i>complexus—he
embraced him,</i> 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 <i>that</i> disease,
perfectly cured it, in a moment. He then let him go, lest the
Pharisees should fall upon him for <i>being healed,</i> though he
was purely passive; for what absurdities would not such men as they
were be guilty of?</p>
<p class="indent" id="Luke.xv-p8">V. That our Lord Jesus <i>did nothing but
what he could justify,</i> to the conviction and confusion of those
that quarrelled with him, <scripRef id="Luke.xv-p8.1" osisRef="Bible:Luke.14.5-Luke.14.6" parsed="|Luke|14|5|14|6" passage="Lu 14:5,6"><i>v.</i>
5, 6</scripRef>. He still answered their thoughts, and made them
<i>hold their peace for shame</i> who before held their peace for
<i>subtlety,</i> 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: <i>which of you shall
have an ass or an ox fallen into a pit,</i> by accident, <i>and
will not pull him out on the sabbath day,</i> and that straightway,
not deferring it till the sabbath be over, lest it perish? Observe,
It is not so much out of <i>compassion to the poor creature</i>
that they do it as a concern for their own interest. It is <i>their
own ox,</i> and <i>their own ass,</i> that is worth money, and they
will dispense with the law of the sabbath for the <i>saving of.</i>
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 <i>sabbath day</i> (that was only the
pretence), but really because they were angry at the <i>miraculous
good works</i> which Christ wrought, and the <i>proof</i> he
thereby gave of his divine mission, and the interest he thereby
<i>gained</i> 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 <i>silenced</i>
them: <i>They could not answer him again to these things,</i>
<scripRef id="Luke.xv-p8.2" osisRef="Bible:Luke.14.6" parsed="|Luke|14|6|0|0" passage="Lu 14:6"><i>v.</i> 6</scripRef>. Christ will be
justified when he speaks, and every mouth must be stopped before
him.</p>
</div><scripCom id="Luke.xv-p8.3" osisRef="Bible:Luke.14.7-Luke.14.14" parsed="|Luke|14|7|14|14" passage="Lu 14:7-14" type="Commentary"/><div class="Commentary" id="Bible:Luke.14.7-Luke.14.14">
<h4 id="Luke.xv-p8.4">Humility Recommended.</h4>
<p class="passage" id="Luke.xv-p9">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 <i>man</i> 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
<i>thy</i> 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.</p>
<p class="indent" id="Luke.xv-p10">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 <i>good, and to the use of edifying;</i> and not only so,
but when he was in company with strangers, nay, with enemies that
<i>watched him,</i> he took occasion to reprove what he saw amiss
in them, and to instruct them. Though the <i>wicked were before
him,</i> he did not <i>keep silence from good</i> (as David did,
<scripRef id="Luke.xv-p10.1" osisRef="Bible:Ps.39.1-Ps.39.2" parsed="|Ps|39|1|39|2" passage="Ps 39:1,2">Ps. xxxix. 1, 2</scripRef>), for,
notwithstanding the provocation given him, he had not his <i>heart
hot within him,</i> nor was <i>his spirit stirred.</i> We must not
only not allow any corrupt communication at our tables, such as
that of the <i>hypocritical mockers at feasts,</i> 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
<i>spiritualize</i> common things. The lips of the righteous should
then <i>feed many.</i> Our Lord Jesus was among persons of quality,
yet, as one that had not respect of persons,</p>
<p class="indent" id="Luke.xv-p11">I. He takes occasion to reprove <i>the
guests</i> for striving to <i>sit uppermost,</i> and thence gives
us a lesson of <i>humility.</i></p>
<p class="indent" id="Luke.xv-p12">1. He observed how these lawyers and
Pharisees affected the <i>highest seats,</i> towards the head-end
of the table, <scripRef id="Luke.xv-p12.1" osisRef="Bible:Luke.14.7" parsed="|Luke|14|7|0|0" passage="Lu 14:7"><i>v.</i> 7</scripRef>.
He had charged that sort of men with this in general, <scripRef id="Luke.xv-p12.2" osisRef="Bible:Luke.11.43" parsed="|Luke|11|43|0|0" passage="Lu 11:43"><i>ch.</i> xi. 43</scripRef>. Here he brings
home the charge to particular persons; for Christ will give
<i>every man his own.</i> He <i>marked</i> how they <i>chose out
the chief rooms;</i> 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 <i>marks</i> what we do, not only
in our religious assemblies, but at our tables, and <i>makes
remarks</i> upon it.</p>
<p class="indent" id="Luke.xv-p13">2. He observed how those who were thus
aspiring often exposed themselves, and came off <i>with a slur;</i>
whereas, those who were modest, and seated themselves in the lowest
seats, often <i>gained respect</i> by it. (1.) Those who, when they
come in, assume the highest seats, may perhaps be <i>degraded,</i>
and forced to <i>come down</i> to give place to one <i>more
honourable,</i> <scripRef id="Luke.xv-p13.1" osisRef="Bible:Luke.14.8-Luke.14.9" parsed="|Luke|14|8|14|9" passage="Lu 14:8,9"><i>v.</i> 8,
9</scripRef>. Note, It ought to check our high thoughts of
ourselves to think how many there are that are <i>more
honourable</i> 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 <i>more
honourable</i> kept out of the seat that is his due, and therefore
will make bold to take him lower that usurped it; <i>Give this man
place;</i> 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 <i>shame,</i> and will at last have a <i>fall.</i>
(2.) Those who, when they come in, content themselves with the
lowest seats, are likely to be preferred (<scripRef id="Luke.xv-p13.2" osisRef="Bible:Luke.14.10" parsed="|Luke|14|10|0|0" passage="Lu 14:10"><i>v.</i> 10</scripRef>): "Go, and <i>seat thyself in
the lowest room,</i> 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, <i>Friend, go up higher.</i> 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 <i>modest</i> as to seat
thyself there." Note, The way to <i>rise high</i> is to <i>begin
low,</i> and this recommends a man to those about him: "<i>Thou
shalt have honour and respect before those that sit with thee.</i>
They will see thee to be an <i>honourable man,</i> beyond what at
first they thought; and honour appears the brighter for shining
<i>out of obscurity.</i> They will likewise see thee to be a
<i>humble man,</i> which is the greatest honour of all. Our Saviour
here refers to that advice of Solomon (<scripRef id="Luke.xv-p13.3" osisRef="Bible:Prov.25.6" parsed="|Prov|25|6|0|0" passage="Pr 25:6">Prov. xxv. 6, 7</scripRef>), <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 class="indent" id="Luke.xv-p14">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> <scripRef id="Luke.xv-p14.1" osisRef="Bible:Luke.14.11" parsed="|Luke|14|11|0|0" passage="Lu 14:11"><i>v.</i>
11</scripRef>. 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 class="indent" id="Luke.xv-p15">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 <scripRef id="Luke.xv-p15.1" osisRef="Bible:Neh.8.10" parsed="|Neh|8|10|0|0" passage="Ne 8:10">Neh. viii. 10</scripRef>. 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 class="indent" id="Luke.xv-p16">1. "Covet not to <i>treat the rich;</i>
invite not <i>thy friends, and brethren, and neighbours, that are
rich,</i>" <scripRef id="Luke.xv-p16.1" osisRef="Bible:Luke.14.12" parsed="|Luke|14|12|0|0" passage="Lu 14:12"><i>v.</i> 12</scripRef>.
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>
<scripRef id="Luke.xv-p16.2" osisRef="Bible:Prov.22.16" parsed="|Prov|22|16|0|0" passage="Pr 22:16">Prov. xxii. 16</scripRef>. "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 (<scripRef id="Luke.xv-p16.3" osisRef="Bible:Esth.1.3-Esth.1.4" parsed="|Esth|1|3|1|4" passage="Es 1:3,4">Esth. i.
3, 4</scripRef>), 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 class="indent" id="Luke.xv-p17">2. "Be forward to <i>relieve the poor</i>
(<scripRef id="Luke.xv-p17.1" osisRef="Bible:Luke.14.13-Luke.14.14" parsed="|Luke|14|13|14|14" passage="Lu 14:13,14"><i>v.</i> 13, 14</scripRef>):
<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>
</div><scripCom id="Luke.xv-p17.2" osisRef="Bible:Luke.14.15-Luke.14.24" parsed="|Luke|14|15|14|24" passage="Lu 14:15-24" type="Commentary"/><div class="Commentary" id="Bible:Luke.14.15-Luke.14.24">
<h4 id="Luke.xv-p17.3">The Generous Invitations; The Neglected
Feast.</h4>
<p class="passage" id="Luke.xv-p18">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.</p>
<p class="indent" id="Luke.xv-p19">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 class="indent" id="Luke.xv-p20">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> (<scripRef id="Luke.xv-p20.1" osisRef="Bible:Luke.14.15" parsed="|Luke|14|15|0|0" passage="Lu 14:15"><i>v.</i>
15</scripRef>), which, some tell us, was a saying commonly used
among the rabbin.</p>
<p class="indent" id="Luke.xv-p21">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 class="indent" id="Luke.xv-p22">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 class="indent" id="Luke.xv-p23">II. The parable which our Lord Jesus put
forth upon this occasion, <scripRef id="Luke.xv-p23.1" osisRef="Bible:Luke.14.16" parsed="|Luke|14|16|0|0" passage="Lu 14:16"><i>v.</i>
16</scripRef>, &amp;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 class="indent" id="Luke.xv-p24">1. The free grace and mercy of God, shining
in the gospel of Christ; it appears,</p>
<p class="indent" id="Luke.xv-p25">(1.) In the rich provision he has made for
poor souls, for their nourishment, refreshment, and entertainment
(<scripRef id="Luke.xv-p25.1" osisRef="Bible:Luke.14.16" parsed="|Luke|14|16|0|0" passage="Lu 14:16"><i>v.</i> 16</scripRef>): <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 class="indent" id="Luke.xv-p26">(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> <scripRef id="Luke.xv-p26.1" osisRef="Bible:Isa.25.6" parsed="|Isa|25|6|0|0" passage="Isa 25:6">Isa. xxv. 6</scripRef>. 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 class="indent" id="Luke.xv-p27">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> <scripRef id="Luke.xv-p27.1" osisRef="Bible:Luke.14.18" parsed="|Luke|14|18|0|0" passage="Lu 14:18"><i>v.</i> 18</scripRef>. 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 (<scripRef id="Luke.xv-p27.2" osisRef="Bible:Luke.14.30" parsed="|Luke|14|30|0|0" passage="Lu 14:30"><i>v.</i> 30</scripRef>): <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 (<scripRef id="Luke.xv-p27.3" osisRef="Bible:Deut.24.5" parsed="|Deut|24|5|0|0" passage="De 24:5">Deut. xxiv.
5</scripRef>), 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 class="indent" id="Luke.xv-p28">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
(<scripRef id="Luke.xv-p28.1" osisRef="Bible:Luke.14.21" parsed="|Luke|14|21|0|0" passage="Lu 14:21"><i>v.</i> 21</scripRef>): <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> <scripRef id="Luke.xv-p28.2" osisRef="Bible:Heb.13.17" parsed="|Heb|13|17|0|0" passage="Heb 13:17">Heb. xiii. 17</scripRef>.</p>
<p class="indent" id="Luke.xv-p29">4. The master's just resentment of this
affront: <i>He was angry,</i> <scripRef id="Luke.xv-p29.1" osisRef="Bible:Luke.14.21" parsed="|Luke|14|21|0|0" passage="Lu 14:21"><i>v.</i> 21</scripRef>. 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 class="indent" id="Luke.xv-p30">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> <scripRef id="Luke.xv-p30.1" osisRef="Bible:Isa.49.5-Isa.49.6" parsed="|Isa|49|5|49|6" passage="Isa 49:5,6">Isa. xlix. 5,
6</scripRef>. 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> <scripRef id="Luke.xv-p30.2" osisRef="Bible:Luke.14.13" parsed="|Luke|14|13|0|0" passage="Lu 14:13"><i>v.</i> 13</scripRef>. 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> (<scripRef id="Luke.xv-p30.3" osisRef="Bible:Luke.14.21" parsed="|Luke|14|21|0|0" passage="Lu 14:21"><i>v.</i> 21</scripRef>); 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>
</div><scripCom id="Luke.xv-p30.4" osisRef="Bible:Luke.14.25-Luke.14.35" parsed="|Luke|14|25|14|35" passage="Lu 14:25-35" type="Commentary"/><div class="Commentary" id="Bible:Luke.14.25-Luke.14.35">
<h4 id="Luke.xv-p30.5">The Necessity of
Self-denial.</h4>
<p class="passage" id="Luke.xv-p31">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.</p>
<p class="indent" id="Luke.xv-p32">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 class="indent" id="Luke.xv-p33">I. How zealous people were in their
attendance on Christ (<scripRef id="Luke.xv-p33.1" osisRef="Bible:Luke.14.25" parsed="|Luke|14|25|0|0" passage="Lu 14:25"><i>v.</i>
25</scripRef>): <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 class="indent" id="Luke.xv-p34">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 class="indent" id="Luke.xv-p35">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 class="indent" id="Luke.xv-p36">(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, <scripRef id="Luke.xv-p36.1" osisRef="Bible:Luke.14.26" parsed="|Luke|14|26|0|0" passage="Lu 14:26"><i>v.</i> 26</scripRef>. 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> <scripRef id="Luke.xv-p36.2" osisRef="Bible:Deut.33.9" parsed="|Deut|33|9|0|0" passage="De 33:9">Deut.
xxxiii. 9</scripRef>. 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 class="indent" id="Luke.xv-p37">(2.) That they must be willing to
<i>bear</i> that which was very <i>heavy</i> (<scripRef id="Luke.xv-p37.1" osisRef="Bible:Luke.14.27" parsed="|Luke|14|27|0|0" passage="Lu 14:27"><i>v.</i> 27</scripRef>): <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 class="indent" id="Luke.xv-p38">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> <scripRef id="Luke.xv-p38.1" osisRef="Bible:Josh.24.19" parsed="|Josh|24|19|0|0" passage="Jos 24:19">Josh. xxiv.
19</scripRef>. 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 class="indent" id="Luke.xv-p39">(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> (<scripRef id="Luke.xv-p39.1" osisRef="Bible:Luke.14.28-Luke.14.30" parsed="|Luke|14|28|14|30" passage="Lu 14:28-30"><i>v.</i> 28-30</scripRef>): <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> (<scripRef id="Luke.xv-p39.2" osisRef="Bible:2John.1.8" parsed="|2John|1|8|0|0" passage="2Jo 1:8">2 John 8</scripRef>), and all we have done and
suffered is <i>in vain,</i> <scripRef id="Luke.xv-p39.3" osisRef="Bible:Gal.3.4" parsed="|Gal|3|4|0|0" passage="Ga 3:4">Gal. iii.
4</scripRef>.</p>
<p class="indent" id="Luke.xv-p40">(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, <scripRef id="Luke.xv-p40.1" osisRef="Bible:Luke.14.31-Luke.14.32" parsed="|Luke|14|31|14|32" passage="Lu 14:31,32"><i>v.</i>
31, 32</scripRef>. 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.
<i>Is not</i> the Christian <i>life a warfare?</i> 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 <i>endure the hardness</i> which a good soldier of Jesus Christ
must expect and count upon, before we enlist ourselves under
Christ's banner; <i>whether</i> we are able to encounter the forces
of hell and earth, which come against us <i>twenty thousand</i>
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 <i>return
to it.</i> That <i>young man</i> that could not find in his heart
to part with his possessions for Christ did better to go away from
Christ <i>sorrowing</i> than to have staid with him
<i>dissembling.</i></p>
<p class="indent" id="Luke.xv-p41">This parable is another way applicable, and
may be taken as designed to teach us to begin <i>speedily</i> to be
religious, rather than to begin <i>cautiously;</i> and may mean the
same with <scripRef id="Luke.xv-p41.1" osisRef="Bible:Matt.5.25" parsed="|Matt|5|25|0|0" passage="Mt 5:25">Matt. v. 25</scripRef>,
<i>Agree with thine adversary quickly.</i> Note, <i>First,</i>
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. <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>
<p class="indent" id="Luke.xv-p42">But the application of this parable here
(<scripRef id="Luke.xv-p42.1" osisRef="Bible:Luke.14.33" parsed="|Luke|14|33|0|0" passage="Lu 14:33"><i>v.</i> 33</scripRef>) is to the
consideration that ought to be exercised when we take upon us a
profession of religion. Solomon saith, <i>With good advice make
war</i> (<scripRef id="Luke.xv-p42.2" osisRef="Bible:Prov.20.18" parsed="|Prov|20|18|0|0" passage="Pr 20:18">Prov. xx. 18</scripRef>); 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>
<p class="indent" id="Luke.xv-p43">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, <scripRef id="Luke.xv-p43.1" osisRef="Bible:Luke.14.34-Luke.14.35" parsed="|Luke|14|34|14|35" passage="Lu 14:34,35"><i>v.</i> 34, 35</scripRef>. (1.) Good Christians are
<i>the salt of the earth,</i> and good ministers especially
(<scripRef id="Luke.xv-p43.2" osisRef="Bible:Matt.5.13" parsed="|Matt|5|13|0|0" passage="Mt 5:13">Matt. v. 13</scripRef>); 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, <scripRef id="Luke.xv-p43.3" osisRef="Bible:Heb.6.4-Heb.6.6" parsed="|Heb|6|4|6|6" passage="Heb 6:4-6">Heb. vi. 4-6</scripRef>. 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>
</div></div2>