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| 1 And it came to pass, when he went into a house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. |
As he went into – Evidently before entering the dining room, probably in the courtyard. R2699:3
To eat bread – Jesus never refused an invitation to a feast, always using such occasions as opportunities for the presentation of the truth. R3831:2, 2699:2
Our Lord was prompt to avail himself of all such table-talk opportunities. On each occasion of his attendance we find him utilizing the opportunity for the inculcation of some truth--natural or spiritual. R2700:2
The custom of having Bible talks during the meal hour is profitable. To partake of heavenly food at the same time that we appropriate the natural is quite proper. We see that this was Jesus' custom. R5414:3, 2700:1
The practice at the Bible House for table talks described in detail. R3832:6, 2700:1
On the sabbath day – The Sabbath was quite a feast day amongst the Jews, but in accordance with the requirements of the Law the dishes were served cold--cooked previously. R3831:1, 2699:3
Considerable blessing might be experienced, and additional opportunity for spiritual development enjoyed, if Christian people were to cook a double portion on Saturday, and thus leave themselves freer from domestic responsibilities on the day of worship. R2699:3
Our celebration of the first day of the week as a Christian Sabbath should not be with the thought that it is a law, but rather an appreciation of the privilege of leaving the ordinary affairs of life for spiritual things. R3831:5
They watched him – Critically, rather than sympathetically; looking for faults rather than for virtues. R3831:2
Doubtless these men were interested in coming in close contact with him, with a view to judging according to their own standards respecting his character, teaching and miracles. R3831:2
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| 2 And behold, there was before him a certain man that had the dropsy. |
A certain man – He may have been a member of the household or family; indeed our Lord possibly may have been invited there with a view to proposing the healing of this one with the infirmity. R3831:2
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| 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not?
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Jesus answering – Discussing the subject in advance on this occasion. R5406:4
Heal on the sabbath – Our Lord was still under the terms of the Law Covenant; hence nothing that our Lord did on the Sabbath day--healing the sick, etc.--could properly be esteemed a violation of the fourth commandment. R3831:4
His custom was to do a large proportion of his miracles on the Sabbath day because that typified the Millennial day in which he will scatter blessings of healing amongst all the people. R2699:6
So, during the antitypical Sabbath, the Millennium, it will be declared to all the world that "whosoever will" may have life and health eternal if he will take the steps of faith and obedience. B40
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| 4 But they held their peace. And he took him, and healed him, and let him go. |
They held their peace – No doubt feeling themselves somewhat incompetent to discuss any question with one whom they had all learned to recognize as a great Teacher, however much they rejected his Messiahship. R2699:6
No objection to healing on the Sabbath day having been cited from the Law, our Lord performed the miracle. R3831:3
Showing his own understanding of the matter, that it would be right to heal him. R2699:6
Touched him, so that it might be manifest that the miracle was of divine power through him. R3831:3
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| 5 And he said unto them, Which of you shall have a son or an ox fallen into a well, and will not straightway draw him up on a sabbath day?
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An ass or an ox – As it could not be wrong to assist a dumb animal out of difficulty on the Sabbath, much less could it be wrong to relieve the distress of a human being made in the image of God. R2700:1
Another reading is: "Which of you having a son or even an ox." R3831:3
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| 6 And they could not answer again unto these things. |
Could not answer – They all knew that, where their selfish interests were involved, they would decide that there was nothing in the Law to hinder lending assistance on the Sabbath. R3831:3
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| 7 And he spake a parable unto those that were bidden, when he marked how they chose out the chief seats; saying unto them, |
A parable to those – Speaking in a manner that would not be appropriate to any but himself, criticizing the gathered guests. R5414:3, 3832:1
He called attention to the wrong self-seeking course, not by saying anything against the action in this particular case, but by suggesting a propriety of conduct in a general way. R2700:3
Probably in answer to some question. R3832:1
How they chose – Thus showing the pride and ambition of their hearts. R2700:3
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| 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,
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In the highest room – We are frequently charged with seeking selfishly for something superior to what others will receive, but we are interested not so much in the dignities of the Kingdom as for any place in that great marriage feast. R3832:2
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| 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.
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Take the lowest room – An ambitious striving for position in the present time will surely mean a loss of the Lord's favor and a much humbler position in the Kingdom, if pride did not hinder entirely from being accepted as members of the Little Flock. R3832:3
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| 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 before all that sit at meat with thee.
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In the lowest room – We may safely assume that our Lord and his disciples took the less distinguished seats, in harmony with the Scriptural injunction, "In honor preferring one another." (Rom. 12:10) R2700:3
A quotation of Prov. 25:7. R2053:2
He that bade thee – It would not occur to any of us to think of ourselves in connection with high honors and dignities except as we find it plainly stated in the divine Word; but finding it there it is the duty of faith to accept whatever we may be deemed worthy of. R3832:3
Go up higher – The chief places will not be given to those most bold, most inclined to usurp authority; but, on the contrary, the Lord will not forget the man or woman of humble mind. R3832:1
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| 11 For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.
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Exalteth himself – Praises himself. R4115:3
Amongst the Gentiles the rulers are lords, who do not service but are served, but among the followers of Jesus the rule is to be reversed. R3363:1
Ambition is a very necessary faculty of the human mind, without which the world would make comparatively little progress; but it is a very dangerous element as respects the formation of Christian character. R3832:2
A man has no right to aspire to be an angel, never having been invited to that position; nor has an angel a right to aspire to the divine nature. That was the crime of Satan which brought his abasement, and will end in his destruction. (Isa. 14:14) R612:3; A189
Knowledge without humility might puff up. R5988:4
Such could not be trusted in a high position. R5414:6
A true elder, a real servant of the Lord, is to avoid a self-seeking spirit. R5389:1
The Lord has no use for the proud and self-sufficient, either in the present age in the instructing and building up of the Church, or in the future age in the instruction and uplifting of the world. R5988:1
Shall be abased – God would do this abasing, not of a vengeful spirit, but because the one who would vaunt himself must be brought low. R4928:2
The self-seeking, the proud in spirit, could not be trusted by the Lord in a high position. They might do damage to themselves and to the Lord's cause with such a spirit. R5414:6
As illustrated by Satan. A189
Inflated values must at some time come down to a solid basis. R1486:6
What degradation can await such self-exaltation as is shown in the utterances of the Papacy! B313
Humbleth himself – Humility is important, not only on its own account, but also because the other graces of the holy Spirit cannot be cultivated without it. R4787:1
If we look at our own imperfections and the good qualities of others, we shall find ourselves more and more appreciative of others. R4928:3
Only as we are in a humble attitude of mind can we get a view of the lengths, breadths, heights and depths of the divine plan. Otherwise we would continually find our view of God and of his Word and plan obstructed by self. R2860:4
There is always plenty of room at the bottom of the ladder of honor. F296
Ones who would not be injured by the exaltation, nor in danger of deflecting in the future work to which all of the Kingdom class are called. R5414:6; HG623:5
Ambition is necessary in the Church as well as in the world; but in the new creation it must not be a selfish ambition to be great and prominent, but a loving ambition to serve the Lord and his people, even the very humblest. F296
A self-seeking brother should be passed by, however capable; and a less capable, but humble brother, should be chosen for elder. F296
It becomes all God's intelligent creatures to receive, with humble gratitude, whatever God may bestow. R612:3
One of the secrets of the greatness of Joseph: he honored God, and was therefore of the kind whom God is pleased eventually to honor and exalt. R3978:6
Illustrated by the contrast between Joshua and Korah, Dathan and Abiram. R3079:2
Illustrated by the contrasting course of Jesus and Satan. NS623:3
Illustrated by the behavior of John the Baptist. R4115:2
As Christ did, to become man's Redeemer. E425
By facing popular opposition and enduring popular reproach. R1487:2
This principle applies to both human and spirit beings. R5535:6, 5844:5
None will be granted life everlasting who do not cheerfully humble themselves under the mighty hand of God. R5535:6
If divine favor is expected, it must be sought, not in pride and self-sufficiency, but in humility. 2700:4
The other graces of the holy Spirit cannot be cultivated without humility. R4787:1
A lesson of vital importance to all who would be ready for and enter the Kingdom. R2700:3
The path of humility is the path to glory. R5535:6
Now the proud are happy (Mal. 3:15), but in the next age all the blessings will be upon the contrite and humble. R5218:5
Shall be exalted – The statement of a philosophical principle of divine law. R1766:6
A principle of divine government illustrated in the opposite courses of the Logos not meditating a usurpation to be equal with God (Phil. 2:6), and Lucifer, who said: "I will be like the Most High." (Isa. 14:14) R5844:5
Now the humble and contrite are trodden down in the street. Now the proud are happy. R5218:5
But not necessarily to the highest position. A189; R612:3
In due time; in the new Kingdom. R1766:6, 5218:5
God's blessing will come to us along this line or not at all. R1537:4
The Church should follow this general rule in selecting elders. F296
He who would serve most was to be esteemed most highly. R3363:1
Those who would not be injured by exaltation nor in danger of deflecting. R5414:6
"Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." (1 Pet. 5:6) R3079:2, 5844:5, 4928:2, 3978:6, 3832:3, 3363:1
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| 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.
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Said he also – Perhaps in answer to another question. R3832:3
Probably considerable was said in the interim that was not recorded or pertinent. R2700:5
When thou makest – Words of counsel to his host in so kind and so wise a manner that it would surely give no offence. R2700:5
Call not thy friends – Not that it would be wrong to invite friends, neighbors or kinsmen who might invite us in turn, but we are not to think that in so doing we are laying up any treasure in heaven. R5415:1, 3832:4
A recompense be made – If we get our rewards for good deeds in the present life, how will there be anything coming to us in the future? R5415:1
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| 13 But when thou makest a feast, bid the poor, the maimed, the lame, the blind:
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Call the poor – The Pharisee had done something of the very kind in inviting Jesus and probably his disciples to dinner. He well knew that they were poor and would be unable to ask him in return. R5415:1
Perhaps the Lord wished to show his host than in inviting himself and his disciples he had really done a gracious act, provided he had the gracious motive back of it. R3832:4, 2700:5
Whoever enters into paying support of the poor in a proper spirit is doing something meritorious; but whoever pays such taxes from compulsion merely, without appreciation, evidently would not be deserving of any credit. R5415:1
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| 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.
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Shalt be recompensed – Our Lord intimates that every good deed willingly done from the right motive may be sure to have a blessing in the present or in the future life. R3832:4, 1008:4
Not that those works will justify any, but being then justified by faith in the ransom, these shall be rewarded for those good deeds done before the light of truth was made so clear. R570:2
Every act of kindness which anyone may now do for those more distressed than themselves will have its effect upon their own hearts, not only blessing them for the life that now is, but preparing their hearts through a greater nobility for a higher relative position in the future during the Millennium. NS536:5
Let us therefore, in the world and in our families and amongst those who are not of the consecrated class, encourage large benevolence, kindness and generosity, knowing that these will be beneficial to our friends. NS536:6
A reward that would fully compensate every such benefaction. R2700:5
Not a reward of glory, honor, immortality and joint-heirship in the Kingdom of God, but a good reward, more than compensating for the kindness they performed. R2701:4
At the resurrection of the just – There is a general division line between the just and the unjust, those who please God and those who please him not, the first resurrection class and the latter resurrection class. NS535:1
The Greek word anastasis here has the article, showing emphasis and indicating that the first or special resurrection is surely meant. R1512:2
The reward of such good works will not be a share in the resurrection of the just, but, when the just are resurrected, a blessing will accrue to these for having done kindness to those who could not return the kindness. NS536:2
Not in the first resurrection, but at that time--after the first resurrection shall have glorified the Church and inaugurated the Kingdom. R2701:4, 3832:6, 1512:2, 1008:4
That is, when the just, the justified, the Church, shall be resurrected in the first resurrection, then every good and every evil word and act will be recompensed--in Paradise. HG437:6
Full recompenses, either rewards or punishments, are not to be expected before the resurrection. R1881:5; HG334:1
Thus those who have "fallen asleep" have not already "gone to their reward." HG347:4
Blessed is he – Doubtless uttered in a reverent spirit, possibly by one of the apostles, with a view to turning the attention of the company to the message which the Master and his disciples were proclaiming--the Kingdom of heaven is at hand. R3833:1
That shall eat bread – Be counted worthy to share with Christ in the honors and glory of the spiritual Kingdom established. R1958:4
The reference to eating bread in the Kingdom, viewed from the oriental standpoint, would signify to be on good terms with the King, and a new regime, and to be a participator in the blessings of that glorious epoch. R3833:2
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| 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. |
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| 16 But he said unto him, A certain man made a great supper; and he bade many:
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Then said he – Thus gradually the minds of the company present had been led from earthly things and from commonplace matters and social chit-chat to the consideration of the gracious promises of God. R2701:2
A certain man – God himself is the host in this parable. R2701:3
A great supper – The Jews usually ate two meals a day: a very simple breakfast and the second and principal meal consisting of more elaborate dishes. The great feasts were usually made about sundown. R3833:3
Evidently the marriage feast of another parable. R3834:1
The feast announced as ready at the beginning of the Gospel age; first, by John the Baptist, to the Jewish nation. R1957:3
The great feast is the high calling which has come to us. R2701:6
Representing the rich blessings of God's providence for the Church--the knowledge of the truth, justification, spirit begettal and the privilege of appropriating the exceeding great and precious promises of God's Word. R5415:4
Not the feast of Isa. 25:6. R1957:2, 342:3
The feast of this Gospel age pertains to the spiritual phase of the Kingdom, while that of the age to come will pertain to the earthly Kingdom. R1957:3
Only a select number are invited. R1957:3
The nuptial feast; the marriage supper of the Lamb. R5415:5, 3834:5
The good tidings pertaining to the spiritual phase of the Kingdom: "O taste and see that the Lord is good." (Psa. 34:8) R1957:3
And bade many – It is not for all people, but for the "few selected" among the "many invited" in the present age. R342:3
The story shows three divisions, or parts, to the one call which gathers the guests. R2300:3, 1958:1
To enjoy the great feast of the Kingdom for which they had waited and hoped and prayed over sixteen centuries. R2701:5, 3833:1
Long years before he had sent word to the Jewish nation that in due time such a great blessing would be open to them--the privilege of becoming members of the Kingdom of God, sharers of it with Messiah. R5415:3, 2701:3
It was customary to send out the notifications long in advance, without specifying exactly the time, which would depend upon contingent circumstances. R3833:3
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| 17 and he sent forth his servant at supper time to say to them that were bidden, Come; for all things are now ready.
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Sent his servant – On the day of the feast, when it was assured that there would be no miscarriage of the arrangements, servants were sent to those already notified or bidden that they might come promptly to the feast. R3833:3
The message of Jesus and the twelve, and later the seventy, throughout all Judea, was the invitation. R2701:5
The first invitation represents the first years of our Lord's ministry. R2701:6, 2301:1
At supper time – The feast had been in preparation for more than eighteen centuries since its first announcement. R3833:5
The feast was not ready until our Lord's day, and hence the invitation to partake of it did not go forth until then. R2701:3, 2301:1
During the three and one-half years of our Lord's ministry, in which he was being slain as the bullock for the feast. R2301:1, 2, 2701:3
Them that were bidden – Previously bidden, and who had during the three and a half years of our Lord's ministry refused to come. R2301:1
Those who were originally bidden, but who began to make excuse, were the Jews. R3833:4, 1958:1
The ones especially invited were the ones who specifically claimed to be the "holiness people" --the Pharisees and the Doctors of the Law. R5415:4, 2701:6, 342:5
Come – Come in condition of heart to enter into the Kingdom, to be begotten of the Spirit, become new creatures, joint-heirs with Messiah. R3833:5
We have been invited, we have accepted, we have the white garment that we might enter. CR301:2
All things are now ready – Jesus came saying, "The time is fulfilled, and the Kingdom of God is at hand." (Mark 1:15) R1957:3, 4679:2, 2701:4, 2301:1, 342:5
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| 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.
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They all – Those who did receive our Lord were so few as to leave them almost unworthy of being mentioned. Additionally, those who received Jesus, were, in a large measure, the publicans and sinners. R3833:6
With one consent – The great majority of the Jewish nation failed the test, not accepting Jesus as Messiah. R5837:4
To make excuse – The servant looked so meek and, as lovers of pleasure more than lovers of God, they did not believe they would enjoy the feast. They would not say this in so many words, but preserve an outward form of godliness, instead making excuses as being too busy. R3833:5
The cost was too much! Those who were found in that condition of mind were none of them living up to their profession. R5837:4
They dishonored the host who had invited them to his banquet. R5435:4
Contrary to all precedents, these guests declined. Our Lord purposely made the parable contrary to the custom. R3833:4
When the point was reached of making a positive decision as to whether they would accept God's conditions, but few were ready. R5837:4
He had no time for responding to the divine invitation to the Kingdom. 2701:5
Overcharged with the cares of this life. R4679:2
And this sentiment of fleshly Israel is largely that of spiritual Israel also, now that the spiritual Kingdom is announced. R2701:5
I have bought – The invited ones were full, covetous, money-lovers, too busy with worldly prospects. R5415:3
The rich, the popular, those absorbed in business are content with the things of this life and are scarce likely to leave them for things for which they feel no need. R108:2*
It is impossible to be thorough-going business men, wealthy, influential, etc., and at the same time follow in the footsteps of Jesus, giving all of our hearts, talents and energies to the Lord. R2702:5
This does not debar those who have riches of any kind, but really gives them all the greater privilege and opportunity; for they have that much greater talent which, if they will, they may sacrifice. R2702:5
A piece of ground – With one the pressure came in the direction of seeing to his farm, and thus being not slothful in business. R2701:5
Have me excused – They had no desire to have their own plans superseded by God's plans. R342:6
In one sense, this is all right, for it merely keeps out of the Kingdom a class which the Lord does not desire should be in it, and which if it did come in would need to be sifted out later. R2701:6
Many feel that those things which they would call the real, practical affairs of life need all of their attention. R2701:6
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| 19 And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused.
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Five yoke of oxen – It might do very well for people who had nothing else to do but to give attention to a spiritual feast, but as for him, his time was fully occupied with his property. R2701:5
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| 20 And another said, I have married a wife, and therefore I cannot come.
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Married a wife – Another felt that his duties, social ties, wife, children, etc., demanded all of his attention, and that therefore he could not accept the Kingdom privileges. R2701:5
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| 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.
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Being angry – Not mad or in a rage, but indignant, and with perfect propriety. R3833:6
As he had every right to be. It was a shameful procedure to accept an invitation, to allow the host to expect the invited one and to make elaborate preparations, and then at the final moment to make some trivial excuse. R3833:4
Go out quickly – At once. R342:2
After the nation as a whole proved unworthy, and for a number of years after the crucifixion, the Gospel message went again to Israel, to individuals of that nation. R2301:1, 2702:1
Streets and lanes – In the days of our Lord it would be easy to thus collect a large crowd of indigent and infirm. R2702:2
Of the city – Or, government. R342:6
Both of these first calls belong to the city--that is, Israel, the nominal kingdom of God. R2702:2
The poor – The apostles were sent to gather, not the nation, but such individuals as were of humble mind. R2702:1
The poor had the Gospel preached to them. Publicans and sinners were received by our Lord, invited to accept forgiveness of sins and participate in the Kingdom in joint-heirship with their Redeemer. R5415:4, 3834:1, 342:6
The prodigal-son class. R1958:1
The morally and mentally poor, blind and maimed. R2301:2, 342:6
Jesus came to his own, and his own people received him not; but as many as received him (believed his message), to them (publicans, harlots, etc.) gave he power (liberty) to (come to the feast) become sons of God. (John 1:12) R342:6
Nearly all the preaching of Jesus and his disciples was to the poor of Israel. R5415:4
After the nation had proven itself unworthy, and Jesus had wept over the city, the apostles were sent to gather humble-minded individuals. R2702:1
Invited to accept forgiveness of sins, and come in and be heirs of God, joint-heirs with Jesus Christ. (Rom. 8:17) R5415:4
The maimed – Who confessed that they were not perfect, but who desired perfection, and who rejoiced in the call to partake of the Kingdom privileges, and gladly forsook all else for it. R2702:1
The better educated--the less morally lame and less spiritually blind--rejected our Lord. R3834:2
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| 22 And the servant said, Lord, what thou didst command is done, and yet there is room.
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Yet there is room – Some came, but not enough to fill the places already provided. R5415:5, 2301:2
About 500 accepted the invitation in our Lord's time and several thousand more at Pentecost, while several thousand more responded further on. But, in all, only a remnant of Israel was found worthy. R3834:2
"Though the number of the children of Israel be as the sand of the sea, a remnant [only] shall be saved." (Rom. 9:27) R2702:4, 2301:2
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| 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.
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The servant – The servant that calls the world is always the Christ, either Head or Body, while the servant that guides the Christ is always the holy Spirit. R343:1
Go out – This third call is now nearly complete. Nearly all the places at the table have been provided with guests, only a few are yet vacant. R2702:4
Into the highways – Into various parts of the world. R3834:3
We Gentiles were children of wrath, strangers from the commonwealth of Israel. R343:1
For 1800 years the message has gone out. R5415:4
Because a sufficient number was not found in Israel to complete the elect number, the message must be sent outside the city, outside of Judaism--to the Gentiles. R2702:2, 2301:4, 1958:4, 5415:5, 343:1
Compel them – The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet are to be urged to come to this special feast of favor. A195
Better rendered constrain or urge as in the Diaglott. The Lord never compels the acceptance of his favors, but he does constrain by his love and grace and promises those who love righteousness and truth. (2 Cor. 5:11,14,15) R1958:4, 2702:2; A195
Urge all that they met, up to a certain number, to come to the feast. R3834:3
To come in – Here is food to satisfy every longing, more and better than we could ask or think, a spiritual feast of future good things--joys and pleasures in the presence of the Lord. R343:1
To come to this feast involves a leaving of worldly hopes, aims and pursuits. In proportion as earthly things are abandoned, each may feast now. R343:1
May be filled – We at once begin to enjoy and feast upon God's bounteous provision; by hope and faith we have a joyful anticipation and rich feast on the promises of God. R343:1
God, knowing the end from the beginning, had determined a definite number to constitute the Church--144,000. R3834:2, 2301:4
Not a seat left vacant. R5415:5
The parable shows three classes called: (1) those of Israel striving to keep the Law; (2) the publican and sinner class; (3) the Gentiles. R1958:1
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| 24 For I say unto you, that none of those men that were bidden shall taste of my supper.
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None of those men – Though, thank God! divine provision has arranged for another banquet, which through the Kingdom, will be spread for all nations, kindreds, tongues and peoples--"a feast of fat things." (Isa. 25:6-8) R5415:6, 3833:6
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| 25 Now there went with him great multitudes: and he turned, and said unto them, |
Went great multitudes – According to the requirements of the Law, going up to Jerusalem to keep the Feast of the Passover. R5425:3
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| 26 If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple.
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And hate not – Love me not more than. R1944:6, 2986:4
The word hate is apparently used in contrast with love. To be a disciple of Christ means that we must love supremely the Lord and the principles for which he stands, so that love for others would comparatively be hatred. R5426:2
Signifies a cutting off of every love that would conflict with our love for the Lord. Our earthly loves are to be counted as nothing in comparison. R5426:2
There is a reasonableness in the hard terms of discipleship. Only those willing to comply with such terms could properly be entrusted with the great power, glory and honor which will be granted to the Kingdom class. R5426:1
Our Lord evidently used this word to impress the thought that the terms of discipleship are very rigid and exacting. Q782:4
His father and mother – Jesus himself reproved the Pharisees for saying that a son who would make a large present of money to the temple might thereafter be excused from any responsibility to his parents in their support. (Mark 7:10-13) R854:6
We cannot suppose that Jesus, who in his dying hour provided for his own mother's care, taught neglect of parents. R854:6
And self, and popularity, worldly prosperity, honor of men and human theories and systems. D268
And wife – One of the apostles, under the influence of the Spirit of Christ, said that a man should love his wife and cherish her as his own body, and as the Lord loves and cherishes the Church (Eph. 5:25). Surely he did not contradict the Master in this. R854:6
The Apostle wrote that any professing to be Jesus' disciples who neglect and fail to provide for their own households are worse than infidels. (1 Tim. 5:8) R854:6
And brethren – Does not mean that we should not love one another (John 13:35) and even our enemies (Matt. 5:44). Q782:4
His own life also – Greek, psuche, soul, being. E336
Not in the sense of starving from neglect of the necessities of life. R854:3
The present existence or being is under sentence of death anyway. The call of this Gospel age is to lay down our lives in the Lord's service, as living sacrifices. E336
Christ is to be enthroned in our hearts preeminent over all things, yea, preeminent over self. With many this submission of self is the most difficult proposition. R2986:2
Reverencing human theories and systems more than the Word of the Lord. D268
Cannot be my disciple – Because few live up to these conditions. Therefore few of the many called are chosen. The call was a genuine and effectual call in every case; but the response of the called ones was frequently insincere and ineffectual because they did not comply with the conditions. R1310:4
These will not come out until Babylon falls and they come through the "great tribulation." Such shall not be accounted worthy to share the Kingdom. D268; HG718:5
The Master did not say that only his disciples could ever gain everlasting life. For the time being he was merely inviting disciples, and not attempting to reach the world. R5425:6
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| 27 Whosoever doth not bear his own cross, and come after me, cannot be my disciple.
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Whosoever doth not – If we turn aside from the path of humiliation and daily cross-bearing, and strive for present exaltation and preference, we are forgetting the very conditions upon which the future exaltation depends. R1988:2
Bear his cross – Cross-bearing signifies endurance of trials, difficulties, disappointments--the crossing of the human will and preferences by circumstances and conditions permitted of the Father. R3236:4
The taking up of the cross is done after we come to a knowledge of the truth. R5223:2
None can gain glory and joint-heirship with Christ except by cross-bearing. R1988:1
Bearing the cross does not mean running away from it, or getting alarmed at it, but enduring it. R5223:4
Cross-bearing must be a daily matter. Our crosses are those oppositions of the world, the flesh and the devil which conflict with the divine will as laid down for us in the Lord's Word. R5426:4
The Master's cross-bearing did not consist in fighting the weaknesses of the flesh, for he had none; nor are these weaknesses of the flesh our crosses. R3237:2
Our faithfulness in cross-bearing consists in our willingness to stand up for the truth and every principle of righteousness no matter what the cost of friendships broken or enmities enkindled. R3237:3
The opposition of husband or wife, only if engendered by faithfulness to the Lord; the endurance of opposition by business competitors because of our faithfulness to Christ; but not the above for other reasons. R5223:3
The bearing of the cross is the way of growth in character for the consecrated child of God. R5223:5
If we were in heaven, where all is in full accord with the divine will, we could have no crosses from the time that we fully consecrated to the Lord. R3236:4
The cross is to be not merely lifted, but carried faithfully unto death. R5223:2
Come after me – Walk in his footsteps, being first forgiven of sins. Q367:3
Be my disciple – One who follows a teacher or leader. R5223:1
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| 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?
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To build a tower – His followers should count the cost of discipleship in the same cool, methodical, calculating manner in which they would count the cost of the erection of a building. R3235:6
Counteth the cost – Instead of urging everybody to become his disciples and threatening them if they did not, the Master treated the subject in the very opposite style. NS344:5
The Lord would not have any one take upon himself the responsibilities of this relationship without due deliberation and forethought. R2072:1*, 5208:1
The Master does not deceive any to becoming his followers by assuring them it would cost little or no sacrifice. R854:3
Jesus apparently reproved even a spirit of enthusiasm that might becloud the cool judgment. They were not to be brought into the family of God by prayers or excitement, but by the declaration of the divine terms and conditions. R5454:5
Some count more rapidly than others. HG694:4
If we have a sufficient love for righteousness, truth, honorable and noble principles of life to desire to glorify the Creator by following the paths of righteousness, we will, after complete consideration, determine that duty calls to a full self-surrender. NS450:4
It is fortunate for us that at the outstart we do not, cannot, estimate or appreciate the full meaning of the words cross-bearing. Doubtless few of us would have the courage to make the consecration and the start. R3236:5
Important because, as with Jesus, the trial, temptation and testing of loyalty comes more particularly after consecration than before. R4970:1
"Are ye able to drink of the cup that I shall drink of, and be baptized with the baptism that I am baptized with?" (Matt. 20:22) R2072:2*; NS770:3
But if you can afford it, the investment will bring good returns. One would not be certain of success in any earthly venture who did not apply time, means, heart and mind to the acquiring of his object. Can less be expected of him who lives for God? R108:4*
God had a well-defined plan in his own mind before it found expression in the slightest development. The great Architect of the universe first counted the cost, and reckoned that all should culminate to his honor and glory. R421:2, 338:1
Whether to trust to the Lord's promised aid to enable him to overcome, or to forfeit his justification, "receive the grace of God in vain." (2Cor. 6:1) F126; R5454:5
"Better is it that thou shouldest not vow than that thou shouldest vow and not pay." (Eccl. 5:5) "It is a snare to a man to make inquiry after [having made] vows." (Prov. 20:25) R2081:1*, 4238:2
The putting aside of all earthly ambition or honor to be counted as loss or dross in contrast with God's glorious promises. R4975:4
Intelligently and freely; with due deliberation and forethought. R2072:1*
We make no impassioned appeal for one to become a follower of Christ, but do earnestly urge the importance of decision. R5614:6
All who espouse the cause of Christ should do so with a full, clear understanding and a fixed determination not even to look back. R5426:5
Sufficient to finish it – It would be better not to take up the cross unless we have the determination to do so unto the end. If you take up the cross, it is to be not merely lifted, but carried faithfully unto death. R5223:2
In harmony with this, we oppose so-called "Revival" methods. R4238:4
Those who, having made a consecration, decline to exercise faith in the Lord's promised aid, and refuse or neglect to go on to perform their "reasonable service" by making their consecration complete, unto death, have been favored of the Lord in vain. (2 Cor. 6:1) F126
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| 29 Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mock him,
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| 30 saying, This man began to build, and was not able to finish.
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Not able to finish – We may rest assured that our Father's original plan will be carried out to the letter. A65, A66, A95; E34; R1560:2
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| 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?
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And consulteth – Going to war without adequate preparation would result disastrously. R5426:4
Whoever enlists under the banner of Jesus takes his stand against Satan and sin, and must expect to have a hard battle. He must not expect to receive the victor's crown except by faithful perseverance in well-doing. R5426:5
Whether he be able – Else they will not be persevering enough, nor zealous enough, to "fight the good fight of faith" and overcome. (1 Tim. 6:12) R3236:1
It is well that we count the cost and see our own weakness, littleness and inability to cope with and to vanquish the world, the Adversary and our own imperfect flesh. NS174:3
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| 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and asketh conditions of peace.
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| 33 So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.
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Forsaketh not all – This does not mean merely to forsake all forms of sin. No one has a right to commit sin, whether he be Christ's disciple or anybody's disciple. That is taken for granted. NS172:5
The conditions of fellowship with Christ in the heavenly Kingdom are nothing less than the sacrifice of every earthly interest, and earthly life as well, in his service. But this service and sacrifice is a reasonable service, and never implies that we must become paupers to make others affluent. R855:1
In contrast, the Israelite was to consider one-tenth of what he had as holy unto the Lord. Likewise, the Jew gave God one-seventh of his time, but the Christian is to give him seven-sevenths. HG538:1*
Present all these things unreservedly to God, and yield yourself as his servant also--reckon yourself God's steward, commissioned by him to use all those goods, as well as all your personal talents, to his glory. Think not of these goods henceforth as your own, and talk not about giving them again to the Lord; for once given, they are his forever. R855:1
Remove from your pathway at once every hindrance and stumbling-block which the Adversary may put in your way, and keep right on running for the prize of the high calling, keeping your eye on Jesus and Paul as examples of endurance and overcoming. R758:5
We are to give all in as direct a way as we can, and the remainder is to be given in a more indirect way. We give him the money we spend for food and clothing because our body belongs to him and is being used to glorify and serve him. Food gives us strength to do more for him; therefore the money we spend for food is being spent for our Lord. HG583:1*
The abandonment of earthly aims, hopes and ambitions and the substituting for these of heavenly hopes and ambitions which would transform the mind by renewing it. NS172:1
How different from that easy-going Christianity which seems but little removed from the spirit of the world. A zeal which strives, runs, fights and watches with sober vigilance is generally regarded as extreme, peculiar, fanatical and foolish. R2123:2
Not one professed Christian in a hundred has reached this standard. 734:2*
Whoever will not submit to be "salted with fire." (Verse 34) R508:4*
Cannot be my disciple – Modern theology is forced to conclude from this that all who do not make this utter sacrifice of every earthly interest are sure to be consigned to eternal torment. R4551:2,3,4, 3236:2
Discipleship would require a growing faith which would rise to every emergency of his requirement. R1967:2
Discipleship requires nothing less than a full, complete consecration. R2071:6*
True disciples make progress in the school of Christ, overcoming the spirit of the world. 1967:2
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| 34 Salt therefore is good: but if even the salt have lost its savor, wherewith shall it be seasoned?
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Salt is good – Salt has preservative qualities, brings out the flavor in food, and in olden times was used as a symbol of faithfulness and loyalty. Jesus used it as a symbol of his own loyalty to God and that which followers must have and maintain. R5426:5
A healthful, cleansing, preserving element in the midst of a world of moral decay and sinful pollution. R2073:2*
Several of the oldest and best manuscripts (among which are the Sinaitic and Vatican) insert after the word salt, the word then; connecting this verse to the preceding verses. R508:3*
Lost his savour – If we are clinging to the world, worldly ways, worldly thoughts and worldly associations, then the salt is losing its savor, if it has not already lost it. R508:4*
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| 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.
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Neither fit for the land – It will not serve as a fertilizer, for it has an opposite effect. R5426:5
For the dunghill – Absolutely useless, except for its intended purpose. So the Christian has a special purpose in the world--to be a preservative power, having antiseptic qualities to draw out all the good qualities of those with whom he is connected. R5426:5
Men cast it out – Good for nothing, unsavory salt! castaways from divine favor, and left to be trodden under foot of men! R2073:2
Ears to hear – Few have the ear to hear the Lord's message--few are so out of accord with sin, shame and ungodliness as to desire to escape from these and to come into full sympathy and accord with the Prince of Light at this present time. NS173:1
Let him hear – All followers are to take heed to these words. Whoever neglects them despises the one who gave them, and will surely fail of a blessing that might otherwise have been secured. R5426:6, R1958:4, 2702:2; A195
The call was confined at first, during our Lord's ministry, to Israel after the flesh; but now, as many as the servants of God meet are to be urged to come to this special feast of favor. A195
Urge all that they met, up to a certain number, to come to the feast. R3834:3
The ear of faith must be attuned to the melodies of divine truth if the soul would catch its blessed inspiration. R1945:1
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