Luke 14:1-6
This narrative contains nothing more than a miracle which Christ performed,
in order to correct the superstitious observance of the Sabbath. For he
did not, intend, as some imagine, absolutely to abolish the Sabbath, but
only to point out, that neither the works of God, nor the duties of charity,
violate the holy rest which is enjoined by the law. Whether or not those
very persons had purposely brought the dropsical man to that place cannot
be known with certainty. He unquestionably could not be present at the
table by accident, nor break into a private dwelling without the permission
and consent of the owner. It is therefore probable, that he was placed
there with the concealed design of tempting Christ, which, on their part,
was as foolish an action as it was wicked; for they had already known by
experience what Christ was accustomed to do, whenever a similar occasion
presented itself.
3. Is it lawful to cure on Sabbath? The meaning of this question
is, ought the curing of a man to be reckoned among the works which violate
the Sabbath? If they had said that the observance of the Sabbath is violated
in this way, the reply was obvious, that it is a work of God. Now the law
of the Sabbath goes no farther, than that men shall rest from their own
works. Christ first puts the question to them, and he does so for the purpose
of guarding against offense. It would not have been necessary for him to
pacify them, if they had not been instigated by hardened malice. Not that
he always laid himself under this restriction; for in many cases he did
what had been enjoined on him by the Father, without attending to the offense
that might arise from it. But he intended to show by this example, that
he did not inconsiderately perform miracles on Sabbath, because he was
prepared to assign a reason for what he did. They, on the other hand, make
it evident by their silence, that their desire of finding fault is stronger
than their zeal for the law; and therefore Christ treats with utter indifference
their opinion about his action, because it was evident that they intentionally
sought out an occasion of offense.
5. Which of you shall have an ox or an ass? Though they did not
deserve that Christ should take pains to remove the offense, yet he shows
that he did nothing inconsistent with the observance of the Sabbath. And
this he undoubtedly does, not so much with the view of instructing them,
as of protecting himself against their slanders; for he knew that they
were too much blinded by virulent hatred to yield submissively, to argument,
but wished to triumph over their malice, by compelling them through shame
to be silent. If we are at liberty to relieve brute animals on Sabbath,
it would be unreasonable that we should not perform a similar office of
kindness to man, who is formed after the image of God.
Luke 14:7-11
7. And he spoke a parable to those who were invited. We know
to what an extent ambition prevailed among the Pharisees and all the scribes.
While they desired to exercise a haughty dominion over all other men, the
superiority among themselves was likewise an object of emulation. It is
constantly the case with men who are desirous of empty applause, that they
cherish envy towards each other, every one endeavoring to draw to himself
what others imagine to be due to them. Thus the Pharisees and scribes,
while they were all equally disposed, in presence of the people, to glory
in the title of holy order, are now disputing among themselves about the
degree of honor, because every one claims for himself the highest place.
This ambition of theirs Christ exposes to ridicule by an appropriate
parable. If any one sitting at another man’s table were to occupy the highest
place, and were afterwards compelled to give way to a more honorable person,
it would not be without shame and dishonor that he was ordered by the master
of the feast to take a different place. But the same thing must happen
to all who proudly give themselves out as superior to others; for God will
bring upon them disgrace and contempt. It must be observed, that Christ
is not now speaking of outward and civil modesty; for we often see that
the haughtiest men excel in this respect, and civilly, as the phrase is,
profess great modesty. But by a comparison taken from men, he describes
what we ought to be inwardly before God. “Were it to happen that a guest
should foolishly take possession of the highest place, and should, on that
account, be put down to the lowest, he would be so completely overpowered
with shame as to wish that he had never gone higher. Lest the same thing
should happen to you, that God would punish your arrogance with the deepest
disgrace, resolve, of your own accord, to be humble and modest.”
11. For every one that exalteth himself shall be humbled. This
clause makes it evident that ambition was the subject of which Christ was
speaking; for he does not state what usually happens in the ordinary life
of men, but declares that God will be their Judge, who resisteth the proud,
and humbleth their haughtiness, but giveth grace to the humble, (James
4:6; 1 Peter 5:5; Psalm 138:6.) Scripture is full of similar testimonies,
that God is an enemy to all who desire to exalt themselves, as all who
claim for themselves any merit must of necessity make war with Him. It
is a manifestation of pride to boast of the gifts of God, as if there were
any excellence in ourselves, that would exalt us on the ground of our own
merit. Humility, on the other hand, must be not only an unfeigned abasement,
but a real annihilation of ourselves, proceeding from a thorough knowledge
of our own weakness, the entire absence of lofty pretensions, and a conviction
that whatever excellence we possess comes from the grace of God alone.
