1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
2 And, behold, there was a certain man before him which had the dropsy.
3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
4 And they held their peace. And he took him, and healed him, and let him go;
5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
6 And they could not answer him again to these things.
7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.
8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:
14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
16 Then said he unto him, A certain man made a great supper, and bade many:
17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
20 And another said, I have married a wife, and therefore I cannot come.
21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
24 For I say unto you, That none of those men which were bidden shall taste of my supper.
25 And there went great multitudes with him: and he turned, and said unto them,
26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.
28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
30 Saying, This man began to build, and was not able to finish.
31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
1 And G2532 it came to pass, G1096 as G1722 he G846 went G2064 into G1519 the house G3624 of one G5100 of the chief G758 Pharisees G5330 to eat G5315 bread G740 on the sabbath G4521 day, that G2532 they G846 watched G2258 G3906 him. G846
2 And, G2532 behold, G2400 there was G2258 a certain G5100 man G444 before G1715 him G846 which had the dropsy. G5203
3 And G2532 Jesus G2424 answering G611 spake G2036 unto G4314 the lawyers G3544 and G2532 Pharisees, G5330 saying, G3004 Is it G1487 lawful G1832 to heal G2323 on the sabbath day? G4521
4 And G1161 they held their peace. G2270 And G2532 he took G1949 him, and healed G2390 him, G846 and G2532 let him go; G630
5 And G2532 answered G611 them, G4314 G846 saying, G2036 Which G5101 of you G5216 shall have an ass G3688 or G2228 an ox G1016 fallen G1706 into G1519 a pit, G5421 and G2532 will G385 not G3756 straightway G2112 pull G385 him G846 out G385 on G1722 the sabbath G4521 day? G2250
6 And G2532 they could G2480 not G3756 answer G470 him G846 again G470 to G4314 these things. G5023
7 And G1161 he put forth G3004 a parable G3850 to G4314 those which were bidden, G2564 when he marked G1907 how G4459 they chose out G1586 the chief rooms; G4411 saying G3004 unto G4314 them, G846
8 When G3752 thou art bidden G2564 of G5259 any G5100 man to G1519 a wedding, G1062 sit G2625 not G3361 down G2625 in G1519 the highest room; G4411 lest G3379 a more honourable man G1784 than thou G4675 be G5600 bidden G2564 of G5259 him; G846
9 And G2532 he that bade G2564 thee G4571 and G2532 him G846 come G2064 and say G2046 to thee, G4671 Give G1325 this man G5129 place; G5117 and G2532 G5119 thou begin G756 with G3326 shame G152 to take G2722 the lowest G2078 room. G5117
10 But G235 when G3752 thou art bidden, G2564 go G4198 and sit down G377 in G1519 the lowest G2078 room; G5117 that G2443 when G3752 he that bade G2564 thee G4571 cometh, G2064 he may say G2036 unto thee, G4671 Friend, G5384 go up G4320 higher: G511 then G5119 shalt thou G4671 have G2071 worship G1391 in the presence G1799 of them that sit at meat G4873 with thee. G4671
11 For G3754 whosoever G3956 exalteth G5312 himself G1438 shall be abased; G5013 and G2532 he that humbleth G5013 himself G1438 shall be exalted. G5312
12 Then G1161 said he G3004 also G2532 to him that bade G2564 him, G846 When G3752 thou makest G4160 a dinner G712 or G2228 a supper, G1173 call G5455 not G3361 thy G4675 friends, G5384 nor G3366 thy G4675 brethren, G80 neither G3366 thy G4675 kinsmen, G4773 nor G3366 thy rich G4145 neighbours; G1069 lest G3379 they G846 also G2532 bid G479 thee G4571 again, G479 and G2532 a recompence G468 be made G1096 thee. G4671
13 But G235 when G3752 thou makest G4160 a feast, G1403 call G2564 the poor, G4434 the maimed, G376 the lame, G5560 the blind: G5185
14 And G2532 thou shalt be G2071 blessed; G3107 for G3754 they cannot G3756 G2192 recompense G467 thee: G4671 for G1063 thou G4671 shalt be recompensed G467 at G1722 the resurrection G386 of the just. G1342
15 And G1161 when one G5100 of them that sat at meat with him G4873 heard G191 these things, G5023 he said G2036 unto him, G846 Blessed G3107 is he G3739 that shall eat G5315 bread G740 in G1722 the kingdom G932 of God. G2316
16 Then G1161 said he G2036 unto him, G846 A certain G5100 man G444 made G4160 a great G3173 supper, G1173 and G2532 bade G2564 many: G4183
17 And G2532 sent G649 his G846 servant G1401 at supper G1173 time G5610 to say G2036 to them that were bidden, G2564 Come; G2064 for G3754 all things G3956 are G2076 now G2235 ready. G2092
18 And G2532 they all G3956 with G575 one G3391 consent began G756 to make excuse. G3868 The first G4413 said G2036 unto him, G846 I have bought G59 a piece of ground, G68 and G2532 I must G2192 needs G318 go G1831 and G2532 see G1492 it: G846 I pray G2065 thee G4571 have G2192 me G3165 excused. G3868
19 And G2532 another G2087 said, G2036 I have bought G59 five G4002 yoke G2201 of oxen, G1016 and G2532 I go G4198 to prove G1381 them: G846 I pray G2065 thee G4571 have G2192 me G3165 excused. G3868
20 And G2532 another G2087 said, G2036 I have married G1060 a wife, G1135 and G2532 therefore G1223 G5124 I cannot G3756 G1410 come. G2064
21 So G2532 that G1565 servant G1401 came, G3854 and shewed G518 his G846 lord G2962 these things. G5023 Then G5119 the master of the house G3617 being angry G3710 said G2036 to his G846 servant, G1401 Go out G1831 quickly G5030 into G1519 the streets G4113 and G2532 lanes G4505 of the city, G4172 and G2532 bring in G1521 hither G5602 the poor, G4434 and G2532 the maimed, G376 and G2532 the halt, G5560 and G2532 the blind. G5185
22 And G2532 the servant G1401 said, G2036 Lord, G2962 it is done G1096 as G5613 thou hast commanded, G2004 and G2532 yet G2089 there is G2076 room. G5117
23 And G2532 the lord G2962 said G2036 unto G4314 the servant, G1401 Go out G1831 into G1519 the highways G3598 and G2532 hedges, G5418 and G2532 compel G315 them to come in, G1525 that G2443 my G3450 house G3624 may be filled. G1072
24 For G1063 I say G3004 unto you, G5213 That G3754 none G3762 of those G1565 men G435 which G3588 were bidden G2564 shall taste G1089 of my G3450 supper. G1173
25 And G1161 there went G4848 great G4183 multitudes G3793 with him: G846 and G2532 he turned, G4762 and said G2036 unto G4314 them, G846
26 If any G1536 man come G2064 to G4314 me, G3165 and G2532 hate G3404 not G3756 his G1438 father, G3962 and G2532 mother, G3384 and G2532 wife, G1135 and G2532 children, G5043 and G2532 brethren, G80 and G2532 sisters, G79 yea, G2089 and G1161 his own G1438 life G5590 also, G2532 he cannot G3756 G1410 be G1511 my G3450 disciple. G3101
27 And G2532 whosoever G3748 doth G941 not G3756 bear G941 his G846 cross, G4716 and G2532 come G2064 after G3694 me, G3450 cannot G3756 G1410 be G1511 my G3450 disciple. G3101
28 For G1063 which G5101 of G1537 you, G5216 intending G2309 to build G3618 a tower, G4444 sitteth G2523 not G3780 down G2523 first, G4412 and counteth G5585 the cost, G1160 whether G1487 he have G2192 sufficient to G4314 finish G535 it?
29 Lest G3363 haply, G3379 after he G846 hath laid G5087 the foundation, G2310 and G2532 is G2480 not G3361 able G2480 to finish G1615 it, all G3956 that behold G2334 it begin G756 to mock G1702 him, G846
30 Saying, G3004 This G3754 G3778 man G444 began G756 to build, G3618 and G2532 was G2480 not G3756 able G2480 to finish. G1615
31 Or G2228 what G5101 king, G935 going G4198 to make G4820 war G4171 against G1519 another G2087 king, G935 sitteth G2523 not G3780 down G2523 first, G4412 and consulteth G1011 whether G1487 he be G2076 able G1415 with G1722 ten G1176 thousand G5505 to meet G528 him that cometh G2064 against G1909 him G846 with G3326 twenty G1501 thousand? G5505
32 Or else, G1490 while the other G846 is G5607 yet G2089 a great way off, G4206 he sendeth G649 an ambassage, G4242 and desireth G2065 conditions G4314 of peace. G1515
33 So G3779 likewise, G3767 whosoever G3956 he be of G1537 you G5216 that G3739 forsaketh G657 not G3756 all G3956 that he hath, G5224 G1438 he cannot G3756 G1410 be G1511 my G3450 disciple. G3101
34 Salt G217 is good: G2570 but G1161 if G1437 the salt G217 have lost his savour, G3471 wherewith G1722 G5101 shall it be seasoned? G741
35 It is G2076 neither G3777 fit G2111 for G1519 the land, G1093 nor yet G3777 for G1519 the dunghill; G2874 but men cast G906 it G846 out. G1854 He that hath G2192 ears G3775 to hear, G191 let him hear. G191
1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him.
2 And behold, there was before him a certain man that had the dropsy.
3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not?
4 But they held their peace. And he took him, and healed him, and let him go.
5 And he said unto them, Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day?
6 And they could not answer again unto these things.
7 And he spake a parable unto those that were bidden, when he marked how they chose out the chief seats; saying unto them,
8 When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honorable man than thou be bidden of him,
9 and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place.
10 But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt thou have glory in the presence of all that sit at meat with thee.
11 For everyone that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.
12 And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee.
13 But when thou makest a feast, bid the poor, the maimed, the lame, the blind:
14 and thou shalt be blessed; because they have not `wherewith' to recompense thee: for thou shalt be recompensed in the resurrection of the just.
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 But he said unto him, A certain man made a great supper; and he bade many:
17 and he sent forth 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 field, and I must needs go out 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 And the servant came, and told 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 maimed and blind and lame.
22 And the servant said, Lord, what thou didst command is done, and yet there is room.
23 And the lord said unto the servant, Go out into the highways and hedges, and constrain `them' to come in, that my house may be filled.
24 For I say unto you, that none of those men that were bidden shall taste of my supper.
25 Now there went with him great multitudes: and he turned, and said unto them,
26 If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
27 Whosoever doth not bear his own cross, and come after me, cannot be my disciple.
28 For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have `wherewith' to complete it?
29 Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mock him,
30 saying, This man began to build, and was not able to finish.
31 Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is 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 asketh conditions of peace.
33 So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.
34 Salt therefore is good: but if even the salt have lost its savor, wherewith shall it be seasoned?
35 It is fit neither for the land nor for the dunghill: `men' cast it out. He that hath ears to hear, let him hear.
1 And it came to pass, on his going into the house of a certain one of the chiefs of the Pharisees, on a sabbath, to eat bread, that they were watching him,
2 and lo, there was a certain dropsical man before him;
3 and Jesus answering spake to the lawyers and Pharisees, saying, `Is it lawful on the sabbath-day to heal?'
4 and they were silent, and having taken hold of `him', he healed him, and let `him' go;
5 and answering them he said, `Of which of you shall an ass or ox fall into a pit, and he will not immediately draw it up on the sabbath-day?'
6 and they were not able to answer him again unto these things.
7 And he spake a simile unto those called, marking how they were choosing out the first couches, saying unto them,
8 `When thou mayest be called by any one to marriage-feasts, thou mayest not recline on the first couch, lest a more honourable than thou may have been called by him,
9 and he who did call thee and him having come shall say to thee, Give to this one place, and then thou mayest begin with shame to occupy the last place.
10 `But, when thou mayest be called, having gone on, recline in the last place, that when he who called thee may come, he may say to thee, Friend, come up higher; then thou shalt have glory before those reclining with thee;
11 because every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'
12 And he said also to him who did call him, `When thou mayest make a dinner or a supper, be not calling thy friends, nor thy brethren, nor thy kindred, nor rich neighbours, lest they may also call thee again, and a recompense may come to thee;
13 but when thou mayest make a feast, be calling poor, maimed, lame, blind,
14 and happy thou shalt be, because they have not to recompense thee, for it shall be recompensed to thee in the rising again of the righteous.'
15 And one of those reclining with him, having heard these things, said to him, `Happy `is' he who shall eat bread in the reign of God;'
16 and he said to him, `A certain man made a great supper, and called many,
17 and he sent his servant at the hour of the supper to say to those having been called, Be coming, because now are all things ready.
18 `And they began with one consent all to excuse themselves: The first said to him, A field I bought, and I have need to go forth and see it; I beg of thee, have me excused.
19 `And another said, Five yoke of oxen I bought, and I go on to prove them; I beg of thee, have me excused:
20 and another said, A wife I married, and because of this I am not able to come.
21 `And that servant having come, told to his lord these things, then the master of the house, having been angry, said to his servant, Go forth quickly to the broad places and lanes of the city, and the poor, and maimed, and lame, and blind, bring in hither.
22 `And the servant said, Sir, it hath been done as thou didst command, and still there is room.
23 `And the lord said unto the servant, Go forth to the ways and hedges, and constrain to come in, that my house may be filled;
24 for I say to you, that none of those men who have been called shall taste of my supper.'
25 And there were going on with him great multitudes, and having turned, he said unto them,
26 `If any one doth come unto me, and doth not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple;
27 and whoever doth not bear his cross, and come after me, is not able to be my disciple.
28 `For who of you, willing to build a tower, doth not first, having sat down, count the expense, whether he have the things for completing?
29 lest that he having laid a foundation, and not being able to finish, all who are beholding may begin to mock him,
30 saying -- This man began to build, and was not able to finish.
31 `Or what king going on to engage with another king in war, doth not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him?
32 and if not so -- he being yet a long way off -- having sent an embassy, he doth ask the things for peace.
33 `So, then, every one of you who doth not take leave of all that he himself hath, is not able to be my disciple.
34 `The salt `is' good, but if the salt doth become tasteless, with what shall it be seasoned?
35 neither for land nor for manure is it fit -- they cast it without. He who is having ears to hear -- let him hear.'
1 And it came to pass, as he went into the house of one of the rulers, [who was] of the Pharisees, to eat bread on [the] sabbath, that *they* were watching him.
2 And behold, there was a certain dropsical [man] before him.
3 And Jesus answering spoke unto the doctors of the law and Pharisees, saying, Is it lawful to heal on the sabbath?
4 But they were silent. And taking him he healed him and let him go.
5 And answering he said to them, Of which of you shall an ass or ox fall into a well, that he does not straightway pull him up on the sabbath day?
6 And they were not able to answer him to these things.
7 And he spoke a parable to those that were invited, remarking how they chose out the first places, saying to them,
8 When thou art invited by any one to a wedding, do not lay thyself down in the first place at table, lest perhaps a more honourable than thou be invited by him,
9 and he who invited thee and him come and say to thee, Give place to this [man], and then thou begin with shame to take the last place.
10 But when thou hast been invited, go and put thyself down in the last place, that when he who has invited thee comes, he may say to thee, Friend, go up higher: then shalt thou have honour before all that are lying at table with thee;
11 for every one that exalts himself shall be abased, and he that abases himself shall be exalted.
12 And he said also to him that had invited him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsfolk, nor rich neighbours, lest it may be they also should invite thee in return, and a recompense be made thee.
13 But when thou makest a feast, call poor, crippled, lame, blind:
14 and thou shalt be blessed; for they have not [the means] to recompense thee; for it shall be recompensed thee in the resurrection of the just.
15 And one of those that were lying at table with [them], hearing these things, said to him, Blessed [is] he who shall eat bread in the kingdom of God.
16 And he said to him, A certain man made a great supper and invited many.
17 And he sent his bondman at the hour of supper to say to those who were invited, Come, for already all things are ready.
18 And all began, without exception, to excuse themselves. The first said to him, I have bought land, and I must go out and see it; I pray thee hold me for excused.
19 And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee hold me for excused.
20 And another said, I have married a wife, and on this account I cannot come.
21 And the bondman came up and brought back word of these things to his lord. Then the master of the house, in anger, said to his bondman, Go out quickly into the streets and lanes of the city, and bring here the poor and crippled and lame and blind.
22 And the bondman said, Sir, it is done as thou hast commanded, and there is still room.
23 And the lord said to the bondman, Go out into the ways and fences and compel to come in, that my house may be filled;
24 for I say to you, that not one of those men who were invited shall taste of my supper.
25 And great crowds went with him; and, turning round, he said to them,
26 If any man come to me, and shall not hate his own father and mother, and wife, and children, and brothers, and sisters, yea, and his own life too, he cannot be my disciple;
27 and whoever does not carry his cross and come after me cannot be my disciple.
28 For which of you, desirous of building a tower, does not first sit down and count the cost, if he have what [is needed] to complete it;
29 in order that, having laid the foundation of it, and not being able to finish it, all who see it do not begin to mock at him,
30 saying, This man began to build and was not able to finish?
31 Or what king, going on his way to engage in war with another king, does not, sitting down first, take counsel whether he is able with ten thousand to meet him coming against him with twenty thousand?
32 and if not, while he is yet far off, having sent an embassy, he asks for terms of peace.
33 Thus then every one of you who forsakes not all that is his own cannot be my disciple.
34 Salt [then] [is] good, but if the salt also has become savourless, wherewith shall it be seasoned?
35 It is proper neither for land nor for dung; it is cast out. He that hath ears to hear, let him hear.
1 It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him.
2 Behold, a certain man who had dropsy was in front of him.
3 Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"
4 But they were silent. He took him, and healed him, and let him go.
5 He answered them, "Which of you, if your son{TR reads "donkey" instead of "son"} or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day?"
6 They couldn't answer him regarding these things.
7 He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them,
8 "When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him,
9 and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place.
10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you.
11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted."
12 He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back.
13 But when you make a feast, ask the poor, the maimed, the lame, or the blind;
14 and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous."
15 When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God!"
16 But he said to him, "A certain man made a great supper, and he invited many people.
17 He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.'
18 They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.'
19 "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.'
20 "Another said, 'I have married a wife, and therefore I can't come.'
21 "That servant came, and told 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 the poor, maimed, blind, and lame.'
22 "The servant said, 'Lord, it is done as you commanded, and there is still room.'
23 "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.
24 For I tell you that none of those men who were invited will taste of my supper.'"
25 Now great multitudes were going with him. He turned and said to them,
26 "If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple.
27 Whoever doesn't bear his own cross, and come after me, can't be my disciple.
28 For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it?
29 Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him,
30 saying, 'This man began to build, and wasn't able to finish.'
31 Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?
32 Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace.
33 So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple.
34 Salt is good, but if the salt becomes flat and tasteless, with what do you season it?
35 It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear."
1 And it came about that when he went into the house of one of the chief Pharisees on the Sabbath, to have a meal, they were watching him.
2 And a certain man was there who had a disease.
3 And Jesus, answering, said to the scribes and Pharisees, Is it right to make people well on the Sabbath or not?
4 But they said nothing. And he made him well and sent him away.
5 And he said to them, Which of you, whose ox or ass has got into a water-hole, will not straight away get him out on the Sabbath?
6 And they had no answer to that question.
7 And he gave teaching in the form of a story to the guests who came to the feast, when he saw how they took the best seats; saying to them,
8 When you get a request to come to a feast, do not take the best seat, for a more important man than you may be coming,
9 And then the giver of the feast will come to you and say, Give your place to this man; and you, with shame, will have to take the lowest seat.
10 But when you come, go and take the lowest seat, so that when the giver of the feast comes, he may say to you, Friend, come up higher; and then you will have honour in the eyes of all the others who are there.
11 For every man who gives himself a high place will be put down, but he who takes a low place will be lifted up.
12 And he said to the master of the house, When you give a feast, do not send for your friends and your brothers and your family or your neighbours who have wealth, for they may give a feast for you, and so you will get a reward.
13 But when you give a feast, send for the poor and the blind and those who are broken in body:
14 And you will have a blessing, because they will not be able to give you any payment, and you will get your reward when the upright come back from the dead.
15 And, hearing these words, one of those who were at table with him said to him, Happy is the man who will be a guest in the kingdom of God.
16 And he said to them, A certain man gave a great feast, and sent word of it to a number of people.
17 And when the time had come, he sent his servants to say to them, Come, for all things are now ready.
18 And they all gave reasons why they were not able to come. The first said to him, I have got a new field, and it is necessary for me to go and see it: I am full of regret that I am unable to come.
19 And another said, I have got some cattle, and I am going to make a test of them: I am full of regret that I am unable to come.
20 And another said, I have been married, and so I am not able to come.
21 And the servant came back and gave his master an account of these things. Then the master of the house was angry and said to the servant, Go out quickly into the streets of the town and get the poor, the blind, and those who are broken in body.
22 And the servant said, Lord, your orders have been done, and still there is room.
23 And the lord said to the servant, Go out into the roads and the fields, and make them come in, so that my house may be full.
24 For I say to you that not one of those who were requested to come will have a taste of my feast.
25 Now a great number of people went with him.
26 And turning round, he said to them, If any man comes to me, and has not hate for his father and mother and wife and children and brothers and sisters, and even for his life, he may not be my disciple.
27 Whoever does not take up his cross and come after me may not be my disciple.
28 For which of you, desiring to put up a tower, does not first give much thought to the price, if he will have enough to make it complete?
29 For fear that if he makes a start and is not able to go on with it to the end, all who see it will be laughing at him,
30 And saying, This man made a start at building and is not able to make it complete.
31 Or what king, going to war with another king, will not first take thought if he will be strong enough, with ten thousand men, to keep off him who comes against him with twenty thousand?
32 Or while the other is still a great distance away, he sends representatives requesting conditions of peace.
33 And so whoever is not ready to give up all he has may not be my disciple.
34 For salt is good, but if the taste goes from it, of what use is it?
35 It is no good for the land or for the place of waste; no one has a use for it. He who has ears, let him give ear.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Luke 14
Commentary on Luke 14 John Gill's Exposition of the Bible
And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Luke 17:11.
As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, John 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him;
to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are theseF7Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. ;
"what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.'
And this last canon, or rule, is of the utmost importance with them; for theyF8T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13. say,
"whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'
That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him.
And behold, there was a certain man before him,.... Who sat just before him, as he was at table; who either came there of himself, in order to receive a cure; or rather, since it was in a private house, and he at table too, was brought and set there on purpose by the Pharisees, to try whether Christ would heal him on the sabbath day, that they might have somewhat against him; which they doubted not but he would do, knowing his compassionate and beneficent disposition to do good to creatures in distress, whenever he had an opportunity:
which had the dropsy: or "gathered waters", as the Syriac version renders it; was filled with water, which is the nature of that disease, and distinguishes it from what is called the dry dropsy: this disease is a preternatural collection of serum, or water in some part of the body; or a too great proportion thereof in the blood. The "dropsy" acquires different names, from the different parts it afflicts, or the different parts the waters are collected in; that of the "abdomen", or lower belly, called simply and absolutely "dropsy", is particularly denominated "ascites"; that of the whole habit of the body, "anasarca", or "leucophlegmatia"; that of the head, "hydrocephalus"; that of the scrotum, "hydrocele".---There is also a species of this disease, supposed to be caused instead of water, by a collection of wind, called "tympanites"; and by Hippocrates, the "dry dropsy": we also meet with dropsies of the breast, pericardium, uterus, ovaries, &c. The causes of dropsies in general, are whatever may obstruct the serous part of the blood, so as to make it stagnate in the vessels; or burst the vessels themselves, so as to let the blood out among the membranes; or weaken and relax the tone of the vessels; or this the blood, and make it watery; or lessen perspiration. These causes are various, viz. sometimes acute diseases, scirrhous tumours of any of the more noble viscera, excessive evacuations, particularly haemorrhages, hard drinking, &c. The "ascites", or "water dropsy" of the "abdomen", is the most usual case, and what we particularly call the "dropsy": its symptoms are tumours, first of the feet and legs, and afterwards of the "abdomen." which keep continually growing; and if the belly be struck or shook, there is heard a quashing of water: add to this, three other attendants, viz. a dyspnoea, intense thirst, and sparing urine; with which may be numbered heaviness, listlessness, costiveness, a light fever, and an emaciation of the bodyF9Chamber's Cyclopaedia on the word "Dropsy". . Such we must suppose to be the case of this man, and that he was now in such a condition, as to be thought incurable.
And Jesus answering, spake unto the lawyers and Pharisees,.... All the Oriental versions, for "lawyers", read "Scribes": these, with the Pharisees, were got together in a body, in their brother Pharisee's house, to watch the motions of Christ; who knew their designs upon him, and the thoughts of their hearts, and made answer to them, by putting the following question;
saying, is it lawful to heal on the sabbath day? The occasion of the question was the object before him, whom Christ had a compassionate regard to, and determined to cure; but knowing that these men were catching at every thing, to traduce him, was desirous of having their sentiments first; not but that he knew full well, what was agreeable to the law of God, and what was not; and what also were the traditions of their elders, which they held, and which allowed of healing on the sabbath day, where life was in danger.
And they held their peace,.... Or were silent, choosing to say nothing, which might countenance such an action; and yet knew not how to condemn it:
and he took him, and healed him, and let him go; he took him by the hand, or laid his hands on him; he touched him, and, it may be, stroked the part affected, and in an instant the prodigious swelling of his body came down: for he who at his rebuke could dry up the sea, could by a touch dry up such a quantity of water, as was in this man's body; and then he dismissed him from the table and company, and he went home perfectly cured.
And answered them, saying,.... Murmuring secretly at what he had done:
which of you shall have an ass, or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? being just ready to be drowned there; and therefore it must be much more right and necessary to cure a man, a reasonable creature, just drowning with a dropsy, as this man was. The Syriac and Persic versions, instead of "an ass", read "a son", very wrongly: a like kind of reasoning is used by Christ, in See Gill on Matthew 12:11, Luke 13:15.
And they could not answer him again to these things,.... The justice, equity, mercy, and humanity that appeared in our Lord's reasonings, and the cases he instanced in, being agreeable to their own tenets and practices, their mouths were shut up, and they could not return an answer to them, without being exposed,
And he put forth a parable to those which were bidden,.... To the dinner at the Pharisee's house, particularly the lawyers, or Scribes and Pharisees:
when he marked how they chose out the chief rooms; the uppermost places at the table, which these men loved, coveted, and sought after; See Gill on Matthew 23:6.
saying unto them; as follows.
When thou art bidden of any man to a wedding,.... To a wedding dinner, or to any other; such an one as the present entertainment was, which was not a marriage feast, for they might not marry on the sabbath day; See Gill on John 2:1 but a common sabbath meal:
sit not down in the highest room: in the chief place at table, as soon as come in:
lest a more honourable man; for age, office, dignity, wisdom, learning, or riches:
than thou be bidden of him: the master of the feast; and who may not yet be come, and for whom the chief place may be designed, and will better suit him.
And he that bade thee and him,.... To the feast, and who is the master of it, and has a right to dispose of, and order his guests at his table, as he thinks fit:
come and say to thee, give this man place; pray rise up, and give this honourable man this seat, which is more suitable for a person of his rank and figure, and take another:
and thou begin with shame to take the lowest room; or place, which must unavoidably fill a man with shame and confusion; because hereby his pride and vanity, in affecting the uppermost room, will be publicly exposed; and he who before sat in the chief place, will have the mortification, before all the guests, to be seated in the lowest.
But when thou art bidden,.... To an entertainment, and the time is come,
go and sit down in the lowest room: place thyself at the lower end of the table, or in the most inferior seat; which will show humility and lowliness of mind, and prevent shame and mortification; since there can be no putting into a lower place, and there may be an advance to an higher:
that when he that bade thee cometh; into the dining room, and observe in what place thou art:
he may say unto thee, friend, go up higher; to a more honourable seat at table, pointing to it, and saying, there is such a seat empty, go up and take it, it best becomes thee:
then shalt thou have worship; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast,
but in the presence of them that sit at meat with thee; and from them, who will take notice of the honour done thee, and will entertain an high opinion of thee, and commend thee for thine humility and modesty. Advice, like to this, is given by Solomon in Proverbs 25:6 and which is explained by the Jews in like manner as hereF11Abot R. Nathan, c. 25. fol. 6. 4. :
"Ben Azzai used to say, descend, from thy place two or three degrees, and sit; it is better that it should be said to thee, עלה, "go up", than that it should be said to thee, descend, as it is said in Proverbs 25:7.'
Which is elsewhereF12Vajikra Rabba, sect. 1. fol. 146. 4. Vid. Shemot Rabba, sect. 45. fol. 142. 1. thus expressed:
"R. Akiba taught it (or expounded, Proverbs 25:7) in the name of R. Simeon ben Azzai, remove from thy place two or three seats, and sit until it is said to thee, עלה, "go up"; but do not go up (i.e. first,) for it will be said to thee descend; it is better that it should be said to thee go up, go up, than that it should be said to thee go down, go down: and Ben Hillell used to say, my humiliation is my exaltation, and my exaltation is my humiliation.'
For whosoever exalteth himself,.... Either in the above way, or any other, shall be abased, humbled and mortified:
and he that humbleth himself; behaves in an humble and modest manner,
shall be exalted; See Gill on Matthew 23:12.
Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.
But when thou makest a feast,.... An entertainment for others, a dinner, or a supper:
call the poor, the maimed, the lame, and the blind; that is, the poor maimed, the poor lame, and the poor blind; otherwise it is possible that rich men may be maimed, lame, and blind; whereas these are not intended, but such who are in indigent circumstances, that stand in need of a meal, and to whom it is welcome.
And thou shalt be blessed,.... By God, with an increase of worldly substance, or with spiritual blessings, and with eternal glory and happiness; and by these poor objects, who will pray to God for a blessing upon such a kind benefactor:
for they cannot recompense thee; by inviting again to a like entertainment, as rich guests can do, and when they have done that there is nothing else to be expected; but such that entertain the poor can have no return from them, and yet a retaliation will be made:
for thou shalt be recompensed at the resurrection of the just; when the just shall rise again, which will be the first resurrection; and happy is he that has part in it: for the righteous, or dead in Christ will rise first; and notice will be taken of the good works of the saints, particularly of their acts of beneficence to the poor members of Christ; and which they have done in faith, from a principle of love to Christ, and with a view to the glory of God, and the good of their fellow creatures and Christians.
And when one of them that sat at meat with him,.... One of the Scribes, lawyers, or Pharisees, that were guests at this feast:
heard these things: which were spoken by Christ, and was pleased and affected with them, though he was ignorant:
he said unto him, blessed is he that shall eat bread in the kingdom of God; in the world to come, in the kingdom of the Messiah; concerning feasting in which, the Jews had entertained very gross notions; and which this man was reminded of by Christ's making mention of the resurrection of the just, and of recompense at that time, which the Jews expected at the Messiah's coming. They suppose, that God will make a splendid feast, a sumptuous entertainment; in which, besides "bread", which they call, לחמה של מלכות, "the bread of the kingdom", and "the bread of the world to come"F13Midrash Ruth, fol. 33. 2. Bereshit Rabba, sect. 82. fol. 72. 4. , there will be great variety of flesh, fish, and fowl, plenty of generous wine, and all sorts of delicious fruit: particularly they speak of a large ox, which they suppose to be the Behemoth in Job, that will then be prepared; and of Leviathan and his mate, which will then be dressed; and of a large fowl, called Ziz, of a monstrous size; and of old wine kept in the grape from the creation of the world, which will then be drank; and of the rich fruits of the garden of Eden, that will then be served upF14See my Notes on the Targum in Cant. viii. 2. : such gross and carnal notions have they entertained of the world to come; and which this man seemed to have imbibed, and placed happiness in.
Then said he unto him,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it; he said to the man that was so affected with the happiness of such that shall share in the provisions of the Messiah's kingdom;
a certain man made a great supper: by which is meant not the Lord's supper, which was not as yet instituted; nor the supper of the Lamb, which will be at the end of the world; but the Gospel dispensation, which was now taking place, and the provisions of it in the word and ordinances: and which is called a "supper"; because made in the end of the world, in the last days: and a "great" one, because of the maker of it, the King of kings, and Lord of lords; and the matter of it, a variety of rich provisions, a feast of fat things, an entertainment consisting of the greatest dainties, and most delightful food; and on account of the number of the guests invited, all people, every creature, to whom the outward ministration of the Gospel comes; and those who are properly guests that come, are a great number which no man can number; as well as because of the cost and charges of it to the maker, though it is all free to the guests; and likewise because of the circumstances of exceeding great joy and pleasure that attend it; to which may be added, the long duration of it, even from the first to the second coming of Christ.
And bade many. This first bidding more especially respects the Jews, who are said to be "many", in reference to the promise made to Abraham, that his seed should be as the stars of the heavens, and as the sand of the sea; and to set off the magnificence of the feast; and in distinction from all the world, and every creature, which were afterwards put into the Gospel commission: a foundation was laid for this supper in eternity, in the purposes, counsel, and covenant of God; and many prophecies concerning it were given out from the beginning; and sacrifices and ordinances were instituted, as emblematical of it, and to lead on to it, and give notice of it.
And sent his servant at supper time,.... Either John the Baptist, the harbinger and forerunner of Christ, who declared that the kingdom of heaven, or the Gospel dispensation, was at hand; and exhorted the people to believe in Christ that should come after him; or Christ himself, who is God's servant as man, of his choosing and appointing, and whom he sent in the fulness of time in the form of a servant, as the minister of the circumcision, to the lost sheep of the house of Israel, and to call sinners to repentance; or servant may be put for servants, since in Matthew 22:3 mention is made of more; and so the Persic version here; which parable bears some likeness to this, if it is not the same; and may design the apostles of Christ, who were the servants of the most high God, and the ministers of Christ, who were first sent by him to preach the Gospel to the Jews, and to them only for a while:
to say to them that were bidden, come: this call, or invitation, was not the internal call, which is a fruit of love, and by grace, and of mighty power; to special blessings, grace, and glory; and is irresistible, effectual, and unchangeable: but external, to outward ordinances: and is often slighted and neglected; and is sometimes of persons who are neither chosen, nor sanctified, nor saved:
for all things are now ready; the Syriac version adds, "for you": righteousness, pardon of sin, peace, and reconciliation, sin put away by the sacrifice of Christ, redemption obtained, and life and salvation secured; which shows the perfection of the present dispensation, and the large provisions of the Gospel, to which nothing is, or can be brought to be added to them, or qualify for them.
And they all with one consent began to make excuse,.... Or, "they all together", as the Vulgate Latin version, באחת, "in one", or "at once": in Jeremiah 10:8 rendered "altogether"; and so the Ethiopic version, which adds, "with one voice": but their words and language were not the same: their excuses are differently expressed. Some render απο μιας, "from one hour": or the selfsame hour; immediately, directly, as soon as ever they were bidden, they began to frame excuses; they at once agreed, as by common consent, to excuse themselves from coming.
The first said unto him, I have bought a piece of ground, or a field, and I must needs go and see it: he ought to have seen it before he bought it; and however, it was a very improper time, at evening, at supper time, as this was, to go and see a piece of ground; and at least it might have been put off till next morning; so that it was a mere excuse indeed.
I pray thee have me excused: coming to the supper: these were the principal men among the Jews, the Pharisees and rulers among the people; who were rich and covetous, worldly men; seeking their own worldly advantage more than their spiritual and eternal welfare, or the interest of God and religion.
And another said, I have bought five yoke of oxen,.... To plough the field with,
and I go to prove them: this also being at, or near evening, was an unsuitable time to go into the field with yokes of oxen to try them, how they would draw the plough, and work in the field; the morning would have been a much more proper time:
I pray thee have me excused; to the master of the feast: this man represents also the carnal and worldly Jews, who preferred temporal things before spiritual.
And another said, I have married a wife,.... And his pretence might be, that he had his own marriage feast, and friends to attend, nor could he leave his wife directly; but his circumstances were such as made an invitation to a feast the more agreeable, and he might have brought his wife and friends along with him, who would have been as welcome as himself:
and therefore I cannot come. The Arabic version renders it, "therefore I will not go": this man is more rustic and rude than the former; he does not so much as desire to be excused; and represents such who are fond of their sensual lusts and pleasures, and are resolved to indulge them, and will not be taken off from them by any means whatever.
So that servant came and showed his Lord these things,.... The several excuses which those that were bidden to the supper made. So the ministers of the Gospel come to God and Christ, and give an account of the success of their ministry, which is often with grief, and not with joy:
then the master of the house being angry; as well he might, at their ingratitude to him, their slighting of his kindness, and the contempt they poured upon his entertainment. Christ resented the impenitence and unbelief of the Jews, who were favoured with his ministry and miracles; and looked upon them with anger, and was grieved because or the hardness of their hearts; and threatened them with a sorer punishment, more aggravated condemnation, and more intolerable torments, than other men.
And said to his servants; the apostle, when their commission was enlarged to preach to all nations, beginning at Jerusalem:
go out quickly into the streets and lanes of the city; to the Jews, who lived under a civil government, under the law of Moses; though the meaner sort of them, the poor, and such as knew not the law in such sort as the Scribes and Pharisees did, who rejected the counsel of God against themselves; and so are comparable to persons that lie about the streets, and live in lanes and alleys: and, it may also regard the Jews that were scattered abroad in other places, and the proselytes to their religion among the Gentiles; to whom the Gospel was first preached, after it was rejected by the Jews at Jerusalem and in Judea:
and bring in hither the poor; not in a literal, but in a mystical and spiritual sense; such as have no spiritual food to eat, but ashes, gravel, wind, and husks of carnal lusts and sins; nor any spiritual clothing, no righteousness, but what may be justly called filthy rags; nor money to buy either, but are in debt, owe ten thousand talents, and have nothing to pay; of which spiritual poverty some are sensible, and others are not.
And the maimed; who are debilitated and enfeebled by sin; and so weak and strengthless, that they are not able to keep the law of God; to atone for sin; to redeem themselves, or others, from the bondage of sin, Satan, and the law; to begin and carry on a work of grace and holiness in them; or to do any thing that is spiritually good:
and the halt; which is sometimes a character of persons that are in suspense about matters in religion, and know not which side to take; or who halt in religion, and falter and fail in the exercise of it: but here, of such who are in an incapacity of going or walking in a spiritual sense; as unto Christ, for life and salvation, without the drawings and influences of the Father's grace:
the blind: who are so, as to any saving knowledge of God in Christ; of Christ, and the way of righteousness, life, and salvation by him; of the plague of their own hearts, the exceeding sinfulness of sin, and the need of a Saviour; of the work of the Spirit of God upon their souls, and the necessity of it; and of the truths of the Gospel, in a spiritual and experimental way. In short, under these characters are represented natural and unconverted men, and the most vile, profligate, and abandoned of them; which are sometimes under the power of divine grace accompanying the ministration of the Gospel brought to Christ, and into his church. So the "blind and the lame", in 2 Samuel 5:6 are by the Targum on the place, explained of, חטאייא וחיבייא, "sinners and wicked persons".
And the servant said,.... After he had been and brought in a large number of such as are before described, and he was directed to, and succeeded to the gathering of them in:
Lord, it is done as thou hast commanded; the apostles exactly observed the orders of their Lord and master; they began to preach the Gospel at Jerusalem; and being drove from thence, they went and preached to the Jews of the dispersion, and to the proselytes among the Gentiles:
and yet there is room; that is, for the Gentiles, after God's elect, among the Jews, for that time were gathered in: there was room provided for them in the heart and love of God from everlasting, and in electing grace; in the suretyship engagements of Christ, in the covenant of his grace; and they had a place in the redeeming grace of Christ, in time; and in the last commission he gave to his disciples; and there was now room for them in the church of God; and will be in the new Jerusalem, and in the heavenly glory.
And the Lord said unto the servant,.... A second time; that since the Jews put away the word of eternal life from them, and judged themselves unworthy of it by their contradicting and blaspheming it, he commanded his apostles to turn from them to the Gentiles; see Acts 13:45,
go out into the highways and hedges: the Persic version adds, "of the vineyards"; see 1 Chronicles 4:23 and may in general design the mean, base, vile, and sinful state of the Gentiles; who might be said to be "in the highways", because they were without the commonwealth and church of the Jews; were not admitted to civil conversation, nor to religious worship with them; and were left to walk on in their own ways, of their own devising and choosing, in which they delighted: they were not in God's highway, which is a way of holiness, Isaiah 35:8 but in their own highways; either following the various sects of the philosophers, which were vain and foolish; or going into different practices of idolatry, and walking in very sinful and vicious courses; and so were in the broad road and highway to destruction: and their being in, and under "the hedges", may denote their state of separation from God; being without him, alienated from the life of him, and afar off from him; being aliens from the commonwealth of Israel, and strangers from the covenants of promise, Ephesians 2:12 they were not in the gardens and enclosures, but under the hedges:
and compel them to come in; to the house of God, and church of Christ; to come and hear the word, and quit their former course of living, and attend the word and worship of God; and upon an evidence of the truth of grace upon their souls, to come into a Gospel church state, and partake of all privileges and ordinances in it; to which they are to be compelled, not by outward force, but by forcible words, by powerful arguments, and by the strength of persuasion; which expresses the nature of the Gospel ministry, which is to persuade Japhet to dwell in the tents of Shem; and the power that attends it by the divine Spirit; the case and condition of souls, who are generally bashful and backward, judging themselves unworthy; as also the earnest desire, and great liberality of Christ, the master of the feast, whose end in it is as follows:
that my house may be filled; with men, like a flock, and these with gifts and grace; with such as shall be saved, as with elect Jews, so with the fulness of the Gentiles.
For I say unto you,.... Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true:
that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor
shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.
And there went great multitudes with him,.... From Galilee, as he journeyed from thence to Jerusalem; some for one thing, and some another, and all perhaps were in expectation of his setting up a temporal kingdom when he came there; and hoped they should share, more or less, the worldly advantages of it; for the whole nation was big with such carnal notions of the Messiah. Jesus therefore, to draw off their minds from such views, and that they might not be disappointed, acquaints them, that if they would be his disciples, they must part with all that was near and dear to them; and prepare to suffer great hardships and difficulties for his name's sake: for it follows,
and he turned; himself to the company that was behind: and said unto them; with a grave and stern countenance, looking wistly at them, and in the most solemn manner delivered what is hereafter related.
If any man come to me,.... Not in a corporeal, but in a spiritual way; nor barely to hear him preach; but so come, as that he believes in him, applies to him for grace, pardon, righteousness, life, and salvation; professes to be his, submits to his ordinances, and desires to be a disciple of his;
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: not that proper hatred of any, or all of these, is enjoined by Christ; for this would be contrary to the laws of God, to the first principles of nature, to all humanity, to the light of nature, to reason and divine revelation: but that these are not to be preferred to Christ, or loved more than he, as it is explained in Matthew 10:37 yea, these are to be neglected and forsaken, and turned from with indignation and resentment, when they stand in the way of the honour and interest of Christ, and dissuade from his service: such who would be accounted the disciples of Christ, should be ready to part with their dearest relations and friends, with the greatest enjoyment of life, and with life itself, when Christ calls for it; or otherwise they are not worthy to be called his disciples. The Ethiopic version inserts, "his house", into the account.
Whosoever doth not bear his cross,.... All reproach, afflictions, persecutions, and death itself, cheerfully and patiently; the Ethiopic version renders it, "of his death the cross"; it signifies whatever is trying and disagreeable to flesh and blood:
and come after me; bearing his cross; as Christ himself was about to do, and which doubtless he had in view;
cannot be my disciple; he is not so in reality, nor does he deserve the name.
For which of you intending to build a tower,.... Taking up a profession of Christ and his Gospel, is like building a tower; which, as a tower, must be laid on a good foundation; not on carnal descent and parentage; nor on a sober and religious education; nor on a civil, moral life and conversation; nor on a bare knowledge of Gospel truths and a flash of affection for them, and the people of God; but upon Christ the sure foundation; and on principles of grace formed by his Spirit, in their hearts: and this, like a tower, is carried very high; not by professing high things, but by living on high amidst a profession; by having the affections set on things above; and by looking down with contempt on things below; and by looking to, and pressing after, the prize of the high calling of God in Christ: the profession of some persons is very low; it arises from low principles, and proceeds on low views, aims, and ends; but where it is right, and well founded, it is like a tower, firm and steady, and is a fortress and bulwark against apostacy. Now what person acting deliberately in such a case as this, and proceeding with intention and design,
sitteth not down first, and counteth the cost, whether he have sufficient to finish it? as every wise man would, who has any thoughts of building a tower, or any other edifice: and so such that have an intention to take up a profession of religion, should sit down and well consider of it; which does not imply, that persons should delay making a profession, on whom it is incumbent; but that this should be done with thoughtfulness, care, and prudence: it should be considered on what foundation a man is going to build: whether the work of grace is truly wrought upon his soul; what be the nature and use of Gospel ordinances; with what views he takes up a profession, and submits to ordinances; what the church and minister are, he intends to walk with; and what the charge and cost of a profession; for such a work is chargeable and costly, and should be thought of and considered, whether he is able to bear it: for he will be called to self-denial; and must expect to suffer the loss of the favour of carnal relations and friends; and to be exposed to the scorn and rage of the world; a cross must be took up and bore; and great grace and strength are requisite to all this.
Lest haply after he hath laid the foundation,.... Has begun to build, has taken up a profession, has submitted to ordinances, and got into a church state:
and is not able to finish it; a foundation may be laid, and the building may never be finished, because the foundation is not laid right; was it, it would continue, and the building go on, and at last be finished; though no man is able to finish it of himself, yet those hands which have laid the foundation, will raise up the superstructure, and complete the whole building, through the power and efficacy of divine grace: but where there is a beginning, and which at first looks well, and there is no progress, but the work is dropped and left unfinished,
all that behold it, begin to mock; as follows;
Saying, this man began to build,.... He set out well, he promised great things, and made a considerable bluster and stir, as if he would carry things at once to a very high pitch:
and was not able to finish; it was all noise and talk, and nothing else: falling off from a profession of religion, exposes men to contempt and scorn; such are not only cast out of churches with disgrace, but are despised by men, by wicked men; and are a reproach, a proverb, and a taunt in all places; and even are mocked by devils too.
Or what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is like to two kings engaging in a war. The king on the one side, is the Christian professor; true believers are kings, they have the apparel of kings, the royal robe of Christ's righteousness; they live like kings, at the table of the King of kings; have the attendance of kings, angels ministering unto them; have crowns and thrones as kings have, and greater than theirs; and have a kingdom of grace now, and are heirs of the kingdom of glory. The king on the other side, is the devil; who is the king and prince of the rest of the devils, and over the men of the world; a kingdom is ascribed to him, which is a kingdom of darkness; and he is said to be a great king, and is represented as proud, cruel, and tyrannical: now the Christian professor's life is a warfare; he is engaged with many enemies; the corruptions of his own heart within, and the world without; and especially Satan, who is to be resisted, and by no means to be yielded to, though there is a great inequality between them: and therefore what man that engages in such a warfare,
sitteth not down first, and consulteth whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? and such a difference there is between the Christian professor and the devil; the one is flesh and blood, the other a spirit; the one is raw and undisciplined, the other a veteran soldier; the one a stripling, and the other the strong man armed: their numbers are unequal; the people of Christ are few, and their force and strength in themselves small; and they have a large number of devils, and of the men of the world, and of the lusts of their own hearts, to grapple with; wherefore it is necessary to sit down and consult, not with flesh and blood, but with other Christians; and chiefly, and above all, with God himself; what will be the charges of this warfare; the hardships to be endured; in whose name and strength they are to engage; what weapons to take, and how to use them; and how to get knowledge of the designs, methods, and strength of the enemy, and take every advantage of him.
Or else, while the other is a great way off,.... Upon his march, with resolution to come up and give battle, though as yet at a distance:
he sendeth an ambassage; or men, with an embassy to him:
and desireth conditions of peace; greatly to his disadvantage and reproach: so to give out, and leave off fighting with sin, Satan, and the world, and make peace with them, is shameful and scandalous; but on the other hand, such who have engaged in this war, should pursue it with rigour and courage; considering that God is on their side; that Christ is the captain of their salvation; that the Spirit of God that is in them, is greater than he that is in the world; that angels encamp around them; that it is a good cause they are engaged in; that they have good weapons, the whole armour of God provided for them; are sure of victory, and shall at last enjoy the crown of life, righteousness and glory.
So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine:
that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Luke 14:26
he cannot be my disciple; he is not in fact one, and is not worthy to be called one.
Salt is good,.... See Gill on Matthew 5:13, Mark 10:50.
It is neither fit for the land,.... For the manuring of it, when it has lost its savour and spirit; otherwise it makes land fruitful, if too much is not used, and especially fixed salts have this use; though Pliny saysF15Nat. Hist. l. 31. c. 7. ,
"every place in which salt is found, it is barren and brings forth nothing.'
Nor yet for the dunghill; to mix with dung, and help it, that it may be the more serviceable for the earth; and just such useless things, are a mere external profession of religion, and professors of it, and ministers of the word, without the grace of God; they are of no use, but hurtful to the church, and to the world; these phrases are left out in the Persic and Ethiopic versions:
but men cast it out; into the streets, as entirely useless: and so such graceless professors and ministers, are to be cast out of the churches of Christ now, and will be excluded the kingdom of heaven hereafter:
he that hath ears to hear, let him hear; this being a point of great importance and consequence; See Gill on Matthew 11:15.