One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely. Sermons
I. LET US LOOK AT THE PARABLE ABOUT THE WEDDING. (Vers. 7-11). To the Lord's eye the feast became the symbol of what is spiritual. The wedding of the parable is the consummation of the union between God and his people. The invitation is what is given in the gospel. Hence the advice is not instructive as to the prudential temper, but as to our spirit in coming before God. Shall it be the spirit which claims as right the highest room, or that which accepts as more than we deserve the lowest room? In other words, shall we come before God in a spirit of self-righteousness or in a spirit of self-abasement? Now, our Lord points out, from the collisions of social life, the absolute certainty of the self-important and self-righteous being abased among men: how much more in the righteous administration of God! The self-righteous under his administration shall be abased, how deeply and terribly we cannot conceive. On the other hand, those who have learned to humble themselves under the mighty hand of God shall be exalted in due season, and have glory in the presence of the celestial guests! Jesus thus attacked the self-righteousness of the Pharisees, not as a social, but as a spiritual question. God would at last cast it away from his presence and society with loathing and contempt On the other hand, self-abasement is the sure sign of grace and the sure earnest of glory. He who takes with gratitude the lowest room in God's house is certain of speedy promotion! II. OUR HOSPITALITY SHOULD BE DIVINE IN ITS SPIRIT AND CHARACTER. (Vers. 12-14.) Having improved the conduct of the guests, and shown its spiritual bearings, he next turns to the host, and gives him an idea of what hospitality should be. It should not be speculative, but disinterested - something, in fact, which can only be recompensed at the resurrection of the just. In no clearer way could our Lord indicate that hospitality should be exercised in the light of eternity; and the bearing of it upon spiritual interests should constantly be regarded. And here we surely should learn: 1. How important it is to be social. God is social. His Trinity guarantees the sociality of his nature. We are to be God-like in our sociality. 2. It may be most helpful to lonely spirits upon earth. Many a lonely heart may be saved for better things by a timely social attention. 3. There is great blessing in giving attention to people who cannot return it. It is a great field of delight that those with large hearts may have. "It is more blessed to give than to receive." We are following God's plan in the attentions we bestow. 4. At the final arrangement of God's kingdom, all such disinterested hospitality shall be recompensed. How? Surely by opportunity being afforded of doing the like again! The hospitable heart, which keeps eternity in view in all its hospitality, shall have eternity to be still more hospitable in. III. THE PARABLE OF THE GREAT SUPPER. (VEER. 15-24.) Jesus proceeds from the question of hospitalities to present the gospel in the light of a supper provided by the great Father above, and to which he invites sinners as his guests. And here we have to notice: 1. The greatness of the supper. The preparations were long and elaborate. How many centuries were consumed in preparing the feast which we have in the gospel! It was to be the greatest "feast of reason and flow of soul" the world has seen. And so it is. Nowhere else does man get such food for his mind and heart as in the gospel of Christ. 2. The freedom of the invitations. Many were bidden. No stinginess about the invitations. They are scattered so freely that, alas! they are not by many sufficiently prized. 3. The supplementary summons by the faithful servant. It is not an invitation by ink and pen merely that God sends, but he backs the written revelation by personal persuasion by the mouth of faithful servants. Here is the sphere of the gospel ministry. These true ministers tell what a feast is ready in the gospel, and what their own experience of it has been. 4. The triviality of the excuses. To the invitations sent out by God men make excuses. There is something peculiarly sad and significant in refusals upon insufficient grounds. Our Lord gives us three examples of the excuses men make for refusing salvation and the gospel. (1) The first man puts a piece of ground before salvation. "Real property" keeps many a man out of the kingdom of heaven. (2) The second puts cattle before salvation. Many men are so interested in good "stock," and all the mysteries of breeding and work, as to have no time for their eternal interests. A few chattels keep multi-ruder out of God's kingdom. (3) The third puts social concerns before spiritual. He has married a wife, and so cannot attend to the claims of God. Society, its attractions and allurements, is keeping multitudes out of the kingdom above. These are but specimens of the trivialities which are monopolizing men's attention, and preventing their giving good heed to the things of the gospel. 5. The extension of the invitation to those who are sure to accept it. The poor, maimed, halt, and blind represent the souls who feel their spiritual poverty and defects, and who are sure to appreciate God's gracious invitation. When the self-righteous spurn it, the abased and humiliated greedily receive it. 6. The abundant room, and the difficulty in getting the places filled. There is no possibility of any one coming and being refused admittance. There is room for all who Care to come. Those who will not taste of the supper are those who thought themselves better employed. In compelling men to come in, we must do our best in persuading them to accept the gospel. May we leave nothing undone that the Divine table may be filled. - R.M.E.
He went into the house of one of the chief Pharisees. I. WE HERE BEHOLD OUR SAVIOUR IN THE SOCIAL CIRCLE. Jesus was not a recluse. He had a kind and social heart. He came to instruct, benefit, and redeem men, and He took pleasure in mingling with them. With all His holiness, majesty, and glory, He was a meek and social being, worthy of all admiration and imitation.II. WE HERE HAVE A REMARKABLE TESTIMONY TO CHRIST'S GOODNESS. There is reason to suspect that His invitation to this Pharisee's house was for no friendly purpose. The Pharisees, as a class, hated Jesus, and were intent upon bringing Him into condemnation; and this man had distinguished friends with him on this occasion, who were no exception. This is proven from what occurred when they all got together in the house. Immediately in front of Christ, and in a manner thrust upon His notice, was "a certain man that had the dropsy." How he got there is to be inferred. Evidently he was placed there to tempt our Lord to commit Himself. Yes, even their hard and bitter hearts were so assured of the Saviour's goodness, that they felt warranted in building on it their plot to ruin Him. Sabbath day as it was, their convictions were deep and positive that He would not pass by the opportunity for exercising his marvellous power to cure the invalid they had stationed before Him. And that one incidental fact speaks volumes. It tells of the constant stream of healing power dispensed by the Saviour wheresoever He went. As the very cloud that would cover the sun with darkness bears the bow which the more beautifully reflects his glory, so the very wrath and malignity of these designing hypocrites did the more magnificently attest the gracious goodness of our Lord. Nor did they miscalculate. Knowing full well the nature and intent of the arrangement, and comprehending all the ill use the treacherous watchers around Him meant to make of it, He did not flinch from His wont, nor suffer His merciful power to be diverted or constrained. III. BUT HOW BASE THE COWARDICE BROUGHT BEFORE US IN THE CONDUCT OF THESE MEN! To wish to unseat and injure one of whose goodness they were so thoroughly convinced, was in itself a self-contradictory wickedness almost beyond comprehension. Shame on a zeal that attaches sanctity to such hypocrisy, or honour to such cowardice! IV. WE HERE BEHOLD THE TRUE SPIRIT OF THE LAW. The Sabbath was not ordained for itself and its own sake; nor as a mere arbitrary act of Divine sovereignty; but for the good of the living beings concerned in its observance. V. WE LIKEWISE BEHOLD FROM THIS NARRATIVE, THAT AN UNCHARITABLE PUNCTILIOUSNESS ABOUT RELIGIOUS THINGS, IS APT TO HAVE, AS ITS ACCOMPANIMENT, IF NOT ITS ROOT, SOME HIDDEN SELFISHNESS AND SELF-CONSEQUENCE. It was not that they so loved God's appointments, or that they were so devoutly concerned to obey them; but anxiety for a bludgeon to break the head of Him whose pure teachings were undermining their falsehood and tyranny. It was not God, but greed; not righteousness, but honour, place, and dominion; not concern for Moses and the prophets, but for themselves and their own consequence. On the occasion before us, there was a marked concern about honours and place. This was the inspiration of their assumed sanctity, and all their superior orthodoxy was only a sham for pride and lust of power. And only too apt is this to be the case in every intolerant and uncharitable ado about the mere "mint, anise, and cummin" of the faith. VI. BUT THE END OF THE WHOLE MATTER IS ALSO HERE SHOWN US. Such a spirit has no favour with God, and has nothing good to expect. (J. A. Seiss, D. D.) They watched Him If we watch Christ also, we see how exalted piety instructs the worldly-minded.1. He condescends to accept in friendly spirit the invitation that appeared to be friendly. 2. He explains and defends the right use of the Sabbath. 3. He rebukes pride by inculcating humility. 4. He unfolds to those around Him the nature of true humility. 5. From humility as His subject, in the presence of the proud, He proceeds to speak of hospitality in the presence of the selfish. 6. Our Lord distinguishes between the hospitality of ostentation, and the hospitality of true benevolence. 7. He deduces His instruction from passing events or from surrounding objects. 8. Seated at the supper, He utters to His host and the guests the parable of the Great Supper. (Van Doren.) Is it lawful to do anything but heal on the Sabbath day? Certainly not; that is the purpose of the day; it is a day of healing. If, therefore, in the very complex arrangements of our modern life, we are trying to interfere with anything that is customary on the Sabbath day, we should ask whether we are interfering with that which has a healing effect, or whether we are interfering with that which has an injurious effect; because there are many things that in their outward form are "works" that nevertheless in their general effects are healing.(T. T. Lynch.) We have been thinking and speaking of a miracle done on the Sabbath. It is evident that our Saviour had a preference for the Sabbath as a time for working miracles. How, then, is it with respect to ourselves — we who, many of us, would be glad to have a miracle wrought on our behalf, and yet have no right whatever to expect one? It is just thus — we are waiting for the Sabbath. In other words, it was intended, no doubt, to be taught us by our Saviour's practice, that there is a special time of rest coming, when all the various troubles that hamper and injure us will be utterly removed — our burdens unbound; our fevers cooled for ever; our weakness changed to strength; all our heaviness lightened; our blind eyes made clear; our deaf ears unstopped; our feet filled with vigorous leaping blood; and all that is within us lighted up with joy, even as the house was lighted up, and music and dancing sounded in it, when the prodigal came home. There is a Sabbath coming; and as Christ wrought His cures upon the Sabbath, when He was upon earth, we are taught to look on to a day of cure that is coming — that Sabbath, namely, of rest, into which we hope to enter hereafter. It may be needful for our perfection, and the perfection of our friends, that we should still be burdened; but we are quite sure that, after the round of the six days, there will come the seventh; we are quite sure, when the time of trial has ended, the boon of health will be granted.(T. T. Lynch.) The dropsy Dropsy is a disease which in general attacks only those of an advanced age. In a similar manner, from indifference to God and celestial things, and attachment to earthly goods, arises avarice — a vice to which many fall victims, especially in advanced years.I. SIMILARITY BETWEEN DROPSY AND AVARICE. 1. In the thirst occasioned by both. 2. In the sufferings occasioned by both. (1) (2) 3. In the dangerous character of the respective diseases. (1) (2) (3) (4) II. DEATH THE DELIVERER FROM BOTH DISEASES. 1. Death and the grave warn us to despise earthly goods. 2. The judgment warns the avaricious to tremble on account of their possessions. For they provoke God — (1) (2) 3. Eternity teaches us to covet unfailing goods. (Venedien.) Here, then, stands the man that had the dropsy. Does he object to a miracle on the Sabbath day? It is surprising how our own necessities give an internal light to our principles. Many a thing that has been wholly dark to a man, so that he has said, "I cannot understand it," becomes translucent to him as soon as God has lighted up a grief within him. Put a grief inside a thought, and it is astonishing how much clearer the thought is. This man had clear views of the Sabbath — very clear views. The dropsy had given him those views.(T. T. Lynch.) People Jesus, DisciplesPlaces Road to JerusalemTopics Belonged, Bread, Carefully, Chief, Chiefs, Closely, Dine, Eat, Leaders, Meal, Party, Pass, Pharisee, Pharisees, Prominent, Ruler, Rulers, Sabbath, Taking, Watched, WatchingOutline 1. Jesus heals the dropsy on the Sabbath;7. teaches humility; 12. to feast the poor; 15. under the parable of the great supper, 23. shows how worldly minded men shall be shut out of heaven. 25. Those who will be his disciples, to bear their cross must make their accounts beforehand, 31. lest with shame they revolt from him afterward; 34. and become altogether unprofitable, like salt that has lost its flavor. Dictionary of Bible Themes Luke 14:1 2545 Christ, opposition to 5381 law, letter and spirit Library October 26. "Go Out into the Highways and Compel them to Come In" (Luke xiv. 23). "Go out into the highways and compel them to come in" (Luke xiv. 23). In the great parable in the fourteenth chapter of Luke, giving an account of the great supper an ancient lord prepared for his friends and neighbors, and to which, when they asked to be excused, he invited the halt and the lame from the city slums and the lepers from outside the gate, there is a significant picture and object lesson of the program of Christianity in this age. In the first place, it is obvious to every thoughtful … Rev. A. B. Simpson—Days of Heaven Upon Earth Excuses not Reasons The Rash Builder The Lessons of a Feast Why the Divine Invitation is Refused. On the Words of the Gospel, Luke xiv. 16, "A Certain Man Made a Great Supper," Etc. The Sin of Omission. Compel them to Come In The Holy Communion. Of the Oblation of Christ Upon the Cross, and of Resignation of Self Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event. Cost of Discipleship must be Counted. Increasing Progression of Enthusiasm and of Exaltation. The Excuses. The Presbyter The Writings of St. Augustin. Epistle xxxiii. To Mauricius Augustus. The Gospel Feast. Luke 14:16Ff. Divine Love Making a Feast and Calling in the Guests. Luke 14:17,22,23 Predestination and Calling How to Work for God with Success. Of Gratitude for the Grace of God Farewell Discourse to Disciples. In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables. Links Luke 14:1 NIVLuke 14:1 NLT Luke 14:1 ESV Luke 14:1 NASB Luke 14:1 KJV Luke 14:1 Bible Apps Luke 14:1 Parallel Luke 14:1 Biblia Paralela Luke 14:1 Chinese Bible Luke 14:1 French Bible Luke 14:1 German Bible Luke 14:1 Commentaries Bible Hub |
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