A Lesson of]

[humility.

again to these things.

7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he E 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

CHAP. XIV.

12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

13. But when thou makest a feast, call the poor, the maimed, the lame, the blind :

14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (E)

15¶ And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

16 Then said he unto him, A cer

(E) Ver. 1-14. Jesus dining on the sabbath day with a Pharisee, cures a man of the dropsy, and delivers a lecture on humility.-The first remark which offers itself to our notice is, that the sabbath ought not to be considered as a fast-day; nor is it unlawful for a minister to dine with his people on a sabbath, though in present circumstances it may often be very inconvenient. It should seem too, by ver. 8, that this was at a wedding, the festivities of which, we learn from the instance of Sampson, lasted seven days (Judges xiv. 12), and consequently always included a sabbath. On this sabbath, it should seem, this Pharisee, who appears to have been a ruler, or magistrate, and perhaps a member of the Sanhedrim, was desirous to obtain the company of our Lord; probably induced to this by the fame of his preaching and his miracles, though others of the sect who were present, evidently sought to entrap him in his conversation. Jesus, who could read their hearts, could not be ignorant of their motives; but it is probable he might have gathered their design from their conversation, and therefore, in auswer to some of their observations, put the

question, "Is it lawful to heal on the sabbath day?" having at the same time before him a dropsical subject, on whom he designed to exercise his miraculous power, and who might probably be one of the Pharisee's domestics, as it is not very likely that the diseased poor would be suffered to break in upon their festivity.

Feeling, however, the weakness, either of their cause or their talents, to enter into controversy with a prophet, as our Lord was now generally considered, they remained silent; and Jesus taking hold of the man, probably to show the miserable condition he was in, immediately healed and dismissed him; observing, as he had repeatedly done before, that a man was better than an ox or an ass; and none of them would have the inhumanity to refuse assistance to a domestic animal, who had fallen accidentally into a pit on the sabbath day.

Our Lord now turns the attention of the company to another subject, with a view to correct two great evils, which on the present, and doubtless many other occasions, he had observed. First, he reproves the eagerness and perhaps rudeness, with which many of them crowded toward the

Ver. 13. Call the poor.-Dr. Pococke mentions, that in the east they sometimes admit the poor to their tables. In his account of an entertainment made by an Egyptian magistrate, each, when he had done eating, retired, and others in succession came, till at last the poor came, and "eat up all."

The Arabs also, when they kill a sheep, dress the whole, and call in their neighbours and the poor, till all is consumed; for they never set by meat that has been brought to table. Thus the sequel of the parable is quite in harmony with oriental manners, Orient. Cust. No. 450.

tain man made a great supper, and bade many:

17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.

18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of. ground, and I must needs go and see it: I pray thee have me excused.

19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.

20 And another said, I have married a wife, and, therefore I cannot

come.

21 So that servant came, and shewed his lord these things. Then

[the Gospel feast.

the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

24 For I say unto you, That none of those men which were bidden shall taste of my supper. (F)

25 ¶ And there went great multitudes with him: and he turned, and said unto them,

head of the table, that they might obtain the uppermost seats, and most honourable places, recommending an opposite conduct to his disciples. 2. He censures the principle on which the guests had been selected; the persons invited being not those who might need a feast, but those who were thought likely to return it: a principle, we believe, still acted upon pretty universally. "When (said he) thou makest a feast, call the poor, the maimed, the lame, the blind." As if he had said, Let the object of thy future feasts be neither interest nor ostentation; but benevolence and charity.' O how few are the Christians who act on this principle!

This brings our Lord to his favourite topic, which was unquestionably humility. "Humility," says Mr. Robert Hall," is the first fruit of religion. In the mouth of our Lord there is no maxim so frequent as the following: Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. Religion, and that alone, teaches absolute humility, by which I mean (adds Mr. H.) a sense of our absolute nothingness in the view of infinite

NOTES

Ver. 17. And sent his servant at supper time.It is customary in the east to repeat their invitations in this manner. Among the Chinese, it is said an invitation is not considered hearty unless it be three times given. Orient. Cust. No. 1271.

Ver. 18. With one consent.-So Beza and Doddr., but Camp. "Without exception;" and Hammond, "Presently."

Ver. 23. Compel them. After adverting to the influence of God's grace, the Rhemish translators add, "St. Augustin also referreth this compelling to the Penal laws which Catholic princes do justly use against heretics and schismatics, proving that they who are by their former profession in baptism, subject to the Catholic church, and are departed from

greatness and excellence. That sense of inferiority which results from the comparison of men with each other, is often an unwelcome sentiment, forced upon the mind, which may rather embitter the temper than soften it: that which devotion impresses, is soothing and delightful. The devout man loves to lie low at the footstool of his Creator, because it is then he attains the most lively perceptions of the divine excellence, and the most tranquil confi. dence in the divine favour. In so august a presence, he sees all distinctions lost, all beings reduced to the same level; he can look at his superiors without envy, and his inferiors without contempt; and when from this elevation he descends to mix in society, the conviction of superiority, which must in many instances be felt, is a calm inference of the understanding, and no longer a busy, importunate passion of the heart." Serm. on Infid. p. 35.

(F) Ver. 15-24. The remark of a Pkarisee leads our Lord to introduce the subject of the great Gospel feast.-One of the Pharisees hearing, and perhaps applauding

66

the same after sects, may and ought to be compelled into the unity and society of the universal church again;" and that "not only by gentle means, but by just punishment also." As to the just punishment" of burning heretics for their conversion, we hope it is too universally exploded to be restored; and as to the right of burning protestants from the consideration of their having been baptized, it will require both higher authority than Augustin's, and much better logic than he makes use of to prove it. We admit, indeed, that he was a great and good man, but woefully in the dark on the doctrine of toleration: a doctrine understood by few fathers, or reformers, and which Cranmer himself learned only at the stake.Eng. Marg. "press them," &c.

our Lord's observations on public feasts, seems to wish to carry the conversation farther on the same subject, and therefore adds, "Blessed is he that shall eat bread > in the kingdom of God." Bread being, as we call it," the staff of life," was used by the Jews for food in general; and doubtless he meant,Blessed are they that shall feast in the kingdom of God; but, whether by the kingdom of God he meant the kingdom of Messiah on earth, or the enjoyments of another world, is not so clear: we believe, however, the expression was generally used by the Jews in reference to the former, and therefore forms a more pertinent introduction to our Lord's parable, which now demands our notice.

The prophet Isaiah often represents the blessing of Messiah's kingdom under the notion of a feast-"a feast of fat things," and of "wine on the lees well refined." (Isa. xxv. 6.) It is a feast also for the poor, for men are invited to partake of it, "without money and without price. (Chap.lv. 1.) The first invitation was given by the prophets of the Old Testament. It was repeated by the Baptist, and after. wards by the Apostles, and the 70 disciples; and even by our Lord himself, the master of the feast. This was at the hour of supper, and the message ran in these terms "Come, for all things are now ready." But the persons invited "all with one consent began to make excuse❞—such excuses as persons might be supposed to make, who have no inclination to the feast. The first said, "I have bought a piece of ground"-a field for instance, either for cultivation or for building; and he who seems to have been fool enough to buy it before he had seen it, is now so anxious to go to see it, that he not only loses his supper, but risks the displeasure of that great Lord by whom he had been invited. A second, somewhat wiser, bargained for five yoke of oxen, on the condition that he should have the opportunity to prove them, and must needs fix this for the time of trial. The third has a reason still more insurmountable: he has married a wife, and therefore "cannot come." Thus business and pleasure are the great impediments to religion. "Little things" and "lawful things," as Mr. Henry remarks, may impede our salvation. With the world in general, every thing is of more importance than the soul!

But the Master of the house"-the God of Israel-" is angry"—and why so? 1. Because of the immense expense he has

been at to provide the feast-" He spared not his own Son, but freely gave him up for us all!" 2. Because of the pains he has taken to invite his guests-prophet after prophet-messenger after messenger hath he sent-" rising up early and sending them," as the expression is, Jer. vii. 25. 3. He is angry, 66 being grieved for the hardness of their hearts." (Mark iii. 5.) He who knows all the consequences trembles on their behalf, who are themselves insensible to danger. He who wept over Jerusalem weeps over sinners, both Jews and Gentiles, and pathetically exclaims"O, if thou hadst known, in this thy day, the things which belong to thy (eternal) peace!

But shall God be disappointed? Shall all his preparations be in vain? Ah, no! if Jews will not partake his feast, he will invite the Gentiles; and if they refuse, at least the greater part of them, he will send out servants that shall compel at least so many to come in, that his house may be filled, and his provision not be made in vain. But here a very grave enquiry presents itself-How shall we compel sinners to come in to partake of this feast? To this the Gospel and common sense give but one answer-by argument and entreaty. These are the only means which God's messengers are allowed to employ; but he has other means, and we conceive a farther reference may be here intended to the almighty and overwhelming influences of God's Holy Spirit on the day of Pentecost, when that important promise to Messiah was fulfilled: "Thy people shall be willing in the day of thy power." (Ps. cx. 3.) The same grace is still omnipotent, and we hope for a day wherein it shall be again poured out with the like effect. But as to coercing the consciences of men by human authority, we agree with the great and amiable Fenelon, in his "Directions for the conscience of a King."-" Above all things never force your subjects to change their religion. No human power can invade the impenetrable recesses of the human heart. Force can never convince men; it can only make them hypocrites. .... Allow to all legal toleration, not in approving all as indifferent; but in suffering with forbearance that which God suffers, and in endeavouring to reclaim men by mild persuasion."

Before we close this Exposition, it may be necessary to remark the character of the guests which are finally collected to partake of this feast: they are poor, and

his cross, and come after me, cannot be my disciple.

28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

30 Saying, This man began to build, and was not able to finish.

31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him

[counting the cost.

that cometh against him with twenty thousand?

32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?

35 It is neither fit for the land, nor yet for the dunghill; but men cast it He that hath ears to hear, let

out.

him hear. (G)

maimed, and halt, and blind,"- -a description morally explained, including every class of sinners, Rev. iii. 17; and the situations in which they are found may point to the two great objects of Missionary exertion: those in "the streets and lanes of the city," may describe the objects of home missionary exertion ; those at a distance, in "the highways and hedges," the objects of foreign missions.

(G) Ver. 25-35. The consequences of becoming Christ's disciple.-Nothing, perhaps, creates so much dissension in families as when any of them openly change their religion-especially if it be for the better; for, unhappily, the interests of error and of sin too often operate more forcibly on the human mind than those of virtue and religion; in consequence of which the desertion of any persons from the religion of their ancestors alarms their friends, far more than we are wont to be alarmed by a desertion from Christian truths and practice. In these words, however, there is thought to be an allusion to the case of proselytes to the Jewish religion, concerning whom Dr. Jennings informs us, that "When proselytes were received into the Jewish Church, the bond of natural relation between them and their (heathen) kindred was considered as dissolved. (See Ps. xlv. 10.) To this may be added, Tacitus, in his character of the Jews, having mentioned their custom of circumcision as adopted by proselytes, adds, "They then quickly learn to despise the gods, to renounce their country, and to hold their parents, children, and brethren, in the utmost contempt." (Jewish Antiq. vol. i. p. 139.)

It is most certain, however, that the terin hate must not be taken absolutely ("For no man ever hated his own flesh,"

is

Ephes. v. 29.); but as it is explained by St. Matthew (ch. x. 37.), "He that loveth his father and mother more than me, not worthy of me." If it be true that our attachment to objects should bear a propor tion to their intrinsic excellence, then all our love to creatures should be as nothing compared to what we owe to the "supreme good-the eternal fair."

It is added, and "Whosoever doth not bear his cross, and come after me, cannot be my disciple;" in which expression is an evident allusion to the cruel death which our Lord sustained. Having himself "endured the cross, despising the shame," (Heb. xii. 2,) he expects all his disciples to follow his example; that is, "to go forth without the camp bearing his reproach." (Heb. xiii. 13.)

Such being what our heavenly master expects from us, let all, then, who enter upon a Christian profession, seriously "count the cost," whether they are prepared to labour heartily in his service, or to endure reproach and persecution for his sake, or it were better never to assume the name of Christian. To illustrate this doc trine, our Lord supposes two cases, the one of a certain lord (as we understand it) who begins to build a tower to defend his patrimony from hostile bordes, but is obliged to leave it unfinished, and therefore useless, because he wants the means of its completion; and thus he becomes exposed to general contempt and ridicule. The other case is that of some petty monarch, who is assailed by a neighbouring power with a superior force, and who therefore wisely sends forth an embassy to negotiate peace before things come to an extremity. So let every

man count the cost" before be enters bis name as Christ's disciple; and let him not lay the foundation of a Christian profession, unless he be prepared to part