22 SECT. CXIX. 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 sabbathday? The parable of them that chose the highest seat. principles, as he saw they were secretly cavill ing at it, he said in answer to them, Which of you Luke if he have but an ass or an ox, that shall happen XIV. 5. to fall into a pit, will not immediately draw him out without any scruple, even on the sabbath day, though that is a much more laborious action, and the life of one of those animals is so much less important than the health of a man? And can you then, without the greatest injustice, condemn me for what I have now done? 6 And they were all so confounded at the force and evidence of what he said, that they were not able to answer him again to these things, though they had not the candour to acknowledge themselves convinced by them. 6 And they could not answer him again to these things. 7 And he put forth those a parable to which were bidden, when he marked how they chose out the chief rooms; saying unto them, 7. And he spake what may in one sense of the word be called a parable, that is, a grave, concise, and memorable sentence (see note, Vol. VI. p. 339), to those who were invited to dinner, when he observed how they chose and contended for the chief seats at the table; and, to reprove them for their pride, and recommend humility, 8 he said unto them, There is one thing I would 8 When thou art on this occasion address to every one in the bidden of any man to a wedding, sit not company, namely, When thou art invited by down in the highest any friend to a wedding-feast, or any other great room; lest a more entertainment, remember the hint which Solo- honourable man than thou be bidden of him; mon has given (Prov. xxv. 6, 7), and do not sit down in the uppermost place, lest another of more honourable rank in life than thee should happen to gbe invited by him. And he that invited you both should come and say to thee, Thou must give thee and him come place to this person; and thou shouldst then, to this man place; and avoid a second disgrace of this nature, begin with thou begin with shame shame to take the very lowest place, as conscious to take how much thou hast exposed thyself by so haugh10ty and foolish a behaviour. But rather, on 10 But when thou the contrary, when thou art thus invited, go and art bidden, go and sit sit down at first in the lowest place thou canst find. room; that when he that when he that invited thee comes into the that bade thee cometh, room, he may say to thee, My friend go up high f If he have but an ass or an ox, &c.] Our Lord had used the same reason before, almost in the same words, when vindicating the cure of the man whose hand was withered (Mat. xii. 11, Vol. VI. p. 273); and at another time had urged an argument in effect the same with regard to the cure of the crooked woman: (Luke xiii. 15, sect. cxvii.) Which may serve, among a variety of other instances, to vindicate sc er : 9 And he that bad and say to thee, Give room. the lowest down in the lowest he veral repetitions which must be supposed, if we desire to assert the exact and circumstantial truth of the sacred historians.-See Wotton's Miscell. Vol. II. p. 27. g Sit down at first in the lowest place.] It is most probable that Christ himself, as illustrious a person as he was, had accordingly done thus, and sat down among them in the lowest place at the table. h Invite at meat with thee. The poor should rather be invited than the rich. exalteth himself, shall 23 схіх, Luke be may say unto thee, er: then shall thy modesty be followed with a dis- SECT. Friend, go up higher : then shalt thou have tinguished reward, and thou shalt thus have worship in the pre- honour in the sight both of the master of the feast sence of them that sit and of all them that sit at table with thee, as having XIV. 10 assumed nothing to thyself, but rather been 11 For whosoever contented to stoop to thine inferiors. For this 11 be abased; and he may be laid down as a certain maxim in life, that bumbleth himself, and happy is the man that attends to it, Every one who exalts himself beyond his proper rank and circumstances, shall be proportionably humbled and mortified; but he that willingly humbles himself shall be exalted and honoured, as well as beloved, both by God and man. (Compare Mat. xxiii. 12, and Luke xviii. 14.) shall be exalted. 12 Then said he also to him that bade him, kinsmen, nor thy rich a neighbours; lest they also bid thee again and arecompence be made. Then said he also to him that invited him, If 12 When thou makest a you desire to improve what you have to the best dinner or a supper, call advantage, spend it in charity, rather than in not thy friends, nor thy magnificence and luxury and when thou makest brethren, neither thy dinner or a supper, invite not so much thy rich friends, or thy brethren, or thy kindred, or neighbours; lest they should also invite thee again, and thus a recompence be made thee, and all thou hast in return be to receive one banquet for another; which would introduce an habit of high living, at a great expence both of money and time, and would occasion the disorder of your respective families. But rather, when thou 13 wouldst make an entertainment which should turn to the surest account, let it be plain and frugal, and invite to it the poor, the disabled, the lame, [and] the blind, who are incapable of provid ing for themselves: let these come frequently to thy house, to receive thine alms; or """send portions to them" when they cannot come. 14 And thou shalt (Neh. viii. 10.) And this will afford' thee a 14 be much nobler satisfaction than banquets can give ; 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: h Invite not so much thy rich friends, or neighbours.] Probably (as Mr. Reading well conjectures) he observed in the Phari sees a humour of making magnificent feasts (on the sabbath-days and on, other occa sions), and of treating great persons, chiefly out of pride, ambition, and ostentation; which might render this advice peculiarly proper, especially if he, who now gave this entertainment was, as many of his brethren certainly were, very deficient in works of charity. See Reading's Life of Christ, p 256.-It is plain the word rich (as Grotius well observes) refers not merely to neighbours, but to the kindred and the other persons that are mentioned with and them: for if these were in low circum- i The disabled, &c.] We render avaπnçus k At 24 cxix. Reflections on the exercise of humility and charity. cannot recompence thee: for thou shalt be SECT. and I may truly say, thou shalt be happy in that be blessed for they they are not capable of making thee such a reLuke quital; for their prayers shall descend in bless- recompensed at the XIV. 14 ings on thy head; and, besides all the pleasure resurrection of the just. a generous heart will find in the very exercise of such bounties, thou shalt be abundantly recompensed at the resurrection of the just, if they proceed from a real principle of piety and faith. (Compare note, Vol. VI. p. 289.) IMPROVEMENT. How happy were they, who had frequent opportunities of conversing with Christ, whose discourses were always so wise and so useful; how well did he repay all the entertainments he received, Ver. in the advantages which he gave for religious improvement! In 1 vain might his enemies watch for occasions against him. In his tongue was the law of wisdom as well as of kindness, (Prov. xxxi. 26. And surely the lips of his ministers and disciples would feed many to their everlasting benefit, were this blessed model to be more carefully traced! (Prov. x. 21.) 3-11 12, 13 Let us particularly observe, what he here says concerning a modest and humble deportment, which is indeed the surest way to be honoured and respected. And let us take great heed, that that good breeding, which consists so much in the expressions of humility and a readiness to prefer others to ourselves, do not degenerate into a mere form, and prove, as it too often does, the cloak of arrogance and pride; but that it have its foundation in a lowly opinion of ourselves, and an habitual disposition to submit even to our inferiors, when we may do it without breaking in upon the duties and decencies of life, and injuring those to whom it may be exercised, by an indulgence which they know not how to understand or improve. Let us hearken to these exhortations to charity from the mouth of our charitable Saviour, who gave himself for us. And as Christ pleased not himself (Rom. xv. 3), let us not allow ourselves to squander away great quantities of money, in what may gratify our own senses, or make a gaudy shew in the eyes of the vainer part of mankind; but let us be willing to spare from the luxuries and superfluities of life, that we may bestow it on the poor and the distressed. k At the resurrection of the just.] It is not so evident, as Dr. Clarke supposes, that dixar must here signify charitable men; it rather seems to me a strong and awakening intimation that none who neglect works of charity shall have their final lot among the righteous; which is evident from the many hundred scriptures which indispensably require mercy as well as justice. (Compare Mat. i. 19, note a, Vol. VI. p. 51.) a Shall The parable of the great supper. 25 distressed. And indeed, whatever our circumstances and posses- SECT. sions be, we must expect that the stream of our bounty will soon cxix. be dried up, if it be not supplied from the fountain of a prudent Luke frugality. This self-denial may now in some instances be painful; but it will be amply recompensed at the resurrection of the just. 14 May we then meet with many, whom our liberality has fed and clothed, whom our knowledge and zeal have instructed, and whom our holy examples have edified and quickened! Here will be a foundation laid for the endearments of an eternal friendship; when that which has been formed upon a partnership in vice, or animal pleasure, shall be for ever forgotten, or be remembered with mutual horror, SECT. CXX. Our Lord foretells, in the parable of the great supper, the rejection of the Jews, and the calling of the Gentiles. Luke XIV. 15-24. LUKE XIV. 15. them that sat at he that shall eat bread LUKE XIV. 15. Luke AND when one of AND while Jesus was thus discoursing, one of the guests at the Pharisee's table hearing cxx. meat with him heard these useful things, and willing to keep up so these things, he said good a spirit of conversation, said to him, Happy XIV. 15 unto him, Blessed is indeed is he who shall be honoured so far as to in the kingdom of God. eat bread in the kingdom of God: blessed man, who shall live in the time of the Messiah, and share the entertainments he will prepare for his people, when these virtues of humility, condescension, and charity, shall flourish in all their glory! 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 On this natural occasion, our Lord thought 16 they haps it might be at the table of this noble 17 26 SECT. CXX. Luke 20 me c. The guests that were first invited refuse to come. make excuse. The ground, and I must I go to prove them : pray thee have me I excused. they delayed their coming, My master desires to ssy to them that you would come away as soon as possible; for all were bidden, Come, for all things are now things prepared for the entertainment are now ready. XIV. 18 ready. And they all began with one [consent] ↳ 18 And they all with as if by mutual agreement they had all contrived one consent began to to put a slight on the entertainment, to excuse first said unto him, I themselves on one pretence or another. The first have bought a piece of said to him that was sent, I have just now pur- needs go and see it; I chased a field, and I am under a necessity of going pray thee have me exto see it, I entreat thee therefore to make my cused, 19 excuse. And another said, I have just bought 19 And another five yoke of oxen, and I am going to try them, said, I have bought that I may see how they will draw; I beseech five yoke of oxen, and thee therefore to make my excuse, and assure thy master that it is important business that prevents And another said I have very lately married a wife, and shall have company to entertain, and therefore you will easily perceive I and therefore I cannot cannot come to attend your master's feast and 21 neglect my own. And that servant returning 21 So that servant told his lord all these things. Then the master of came and shewed his the house who had made the entertainment was the master of the house very angry, as he reasonably might be, to see being angry, said to his such an affront put upon his splendid prepara- servant, Go out quickly tions, and such an ungrateful return made for lanes of the city, and the peculiar kindness and respect he had shewn bring in hither the in sending for these guests; and therefore he said poor, and the maimed to his servant, Go out directly into the streets and and the halt, and the lanes of the city, and bring in hither the poor, and the disabled, and the lame, and the blind, that they may come and partake of the entertain b With one [consent]; ano μua;] Of all the various methods which learned men have taken to supply the ellipsis here (which may be seen at large in Wolfius, Observ. Vol. 1. p. 682, 685), it seems to me most natural to understand the word yvwns, that is, with one consent; which supposition is maintained by Bcza, The variety of their excuses render ps, with one voice, less proper. c I beseech thee make my excuse, &c.] It is a beautiful circumstance that our Lord here represents both these bargains as already made; so that going to see the farm and to prove the oxen, that evening rather than the next morning, was merely the effect of rudeness on the one hand, and of a foolish impatient humour on the other; and never could have been urged, had they esteemed the inviter, or his entertainmeut. Accordingly it is commonly found in fact, that men neglect the blessings and demands of the gospel, not for the most ment; 20 And another said, I have married a wife, come. lord these things. Then into the streets and blind. important affairs in life with which they seldom interfere, but to indulge the ca price and folly of their own tempers, and to gratify the impulse of present passions sometimes excited on very low occasions. d I cannot come, &c.] As the process of the parable represents a wise and good man offended with this excuse among the rest, we must suppose something in the circumstance of his receiving the message, or of appointing the time for entertaining company on his own marriage, which implied a rude contempt of the inviter, and made the reply indecent. It was not necessary to descend to such particulars. e Into the streets and lanes of the city.} This seems the true distinction between whales and pupas; the former of which signifies a broad, and the latter a narrow way, in which last the alleys may be included. |