Discipleship Tested

      25Now large crowds were going along with Him; and He turned and said to them, 26“If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27“Whoever does not carry his own cross and come after Me cannot be My disciple. 28“For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? 29“Otherwise, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him, 30saying, ‘This man began to build and was not able to finish.’ 31“Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand? 32“Or else, while the other is still far away, he sends a delegation and asks for terms of peace. 33“So then, none of you can be My disciple who does not give up all his own possessions.

      34“Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? 35“It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear.”

Parallel Verses

New American Standard Bible (©1995)
'For I tell you, none of those men who were invited shall taste of my dinner.'"

GOD'S WORD® Translation (©1995)
I can guarantee that none of those invited earlier will taste any food at my banquet.'"

King James Bible
For I say unto you, That none of those men which were bidden shall taste of my supper.

Douay-Rheims Bible
But I say unto you, that none of those men that were invited, shall taste of my supper.

Darby Bible Translation
for I say to you, that not one of those men who were invited shall taste of my supper.

English Revised Version
For I say unto you, that none of those men which were bidden shall taste of my supper.

Webster's Bible Translation
For I say to you, that none of those men who were invited, shall taste my supper.

Weymouth New Testament
For I tell you that not one of those who were invited shall taste my dinner.'"

World English Bible
For I tell you that none of those men who were invited will taste of my supper.'"

Young's Literal Translation
for I say to you, that none of those men who have been called shall taste of my supper.'

Cross References

Luke 14:23 "And the master said to the slave, 'Go out into the highways and along the hedges, and compel them to come in, so that my house may be filled.

Luke 14:25 Now large crowds were going along with Him; and He turned and said to them,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-24

Here is another discourse of our Saviour's, in which he spiritualizes the feast he was invited to, which is another way of keeping up good discourse in the midst of common actions.

I. The occasion of the discourse was given by one of the guests, who, when Christ was giving rules about feasting, said to him, Blessed is he that shall eat bread in the kingdom of God (v. 15), which, some tell us, was a saying commonly used among the rabbin.

1. But with what design does this man bring it in here? (1.) Perhaps this man, observing that Christ reproved first the guests and then the master of the house, fearing he should put the company out of humour, started this, to divert the discourse to something else. Or, (2.) Admiring the good rules of humility and charity which Christ had now given, but despairing to see them lived up to in the present degenerate state of things, he longs for the kingdom of God, when these and other good laws shall prevail, and pronounces them blessed who shall have a place in that kingdom. Or, (3.) Christ having mentioned the resurrection of the just, as a recompence for acts of charity to the poor, he here confirms what he said, "Yea, Lord, they that shall be recompensed in the resurrection of the just, shall eat bread in the kingdom, and that is a greater recompence than being reinvited to the table of the greatest man on earth." Or, (4.) Observing Christ to be silent, after he had given the foregoing lessons, he was willing to draw him in again to further discourse, so wonderfully well-pleased was he with what he said; and he knew nothing more likely to engage him than to mention the kingdom of God. Note, Even those that are not of ability to carry on good discourse themselves ought to put in a word now and then, to countenance it, and help it forward.

2. Now what this man said was a plain and acknowledged truth, and it was quoted very appositely now that they were sitting at meat; for we should take occasion from common things to think and speak of those heavenly and spiritual things which in scripture are compared to them, for that is one end of borrowing similitudes from them. And it will be good for us, when we are receiving the gifts of God's providence, to pass through them to the consideration of the gifts of his grace, those better things. This thought will be very seasonable when we are partaking of bodily refreshments: Blessed are they that shall eat bread in the kingdom of God. (1.) In the kingdom of grace, in the kingdom of the Messiah, which was expected now shortly to be set up. Christ promised his disciples that they should eat and drink with him in his kingdom. They that partake of the Lord's supper eat bread in the kingdom of God. (2.) In the kingdom of glory, at the resurrection. The happiness of heaven is an everlasting feast; blessed are they that shall sit down at that table, whence they shall rise no more.

II. The parable which our Lord Jesus put forth upon this occasion, v. 16, etc. Christ joins with the good man in what he said: "It is very true, Blessed are they that shall partake of the privileges of the Messiah's kingdom. But who are they that shall enjoy that privilege? You Jews, who think to have the monopoly of it, will generally reject it, and the Gentiles will be the greatest sharers in it." This he shows by a parable, for, if he had spoken it plainly, the Pharisees would not have borne it. Now in the parable we may observe,

1. The free grace and mercy of God, shining in the gospel of Christ; it appears,

(1.) In the rich provision he has made for poor souls, for their nourishment, refreshment, and entertainment (v. 16): A certain man made a great supper. There is that in Christ and the grace of the gospel which will be food and a feast for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. It is called a supper, because in those countries supper time was the chief feasting time, when the business of the day was over. The manifestation of gospel grace to the world was the evening of the world's day; and the fruition of the fulness of that grace in heaven is reserved for the evening of our day.

(2.) In gracious invitation given us to come and partake of this provision. Here is, [1.] A general invitation given: He bade many. Christ invited the whole nation and people of the Jews to partake of the benefits of his gospel. There is provision enough for as many as come; it was prophesied of as a feast for all people, Isa. 25:6. Christ in the gospel, as he keeps a good house, so he keeps an open house. [2.] A particular memorandum given, when the supper time was at hand; the servant was sent round to put them in mind of it: Come, for all things are now ready. When the Spirit was poured out, and the gospel church planted, those who before were invited were more closely pressed to come in presently: Now all things are ready, the full discovery of the gospel mystery is now made, all the ordinances of the gospel are now instituted, the society of Christians is now incorporated, and, which crowns all, the Holy Ghost is now given. This is the call now given to us: "All things are now ready, now is the accepted time; it is now, and has not been long; it is now, and will not be long; it is a season of grace that will be soon over, and therefore come now; do not delay; accept the invitation; believe yourselves welcome; eat, O friends; drink, yea drink abundantly, O beloved."

2. The cold entertainment which the grace of the gospel meets with. The invited guests declined coming. They did not say flatly and plainly that they would not come, but they all with one consent began to make excuse, v. 18. One would have expected that they should all with one consent have come to a good supper, when they were so kindly invited to it: who would have refused such an invitation? Yet, on the contrary, they all found out some pretence or other to shift off their attendance. This bespeaks the general neglect of the Jewish nation to close with Christ, and accept of the offers of his grace, and the contempt they put upon the invitation. It also intimates the backwardness there is in most people to close with the gospel call. They cannot for shame avow their refusal, but they desire to be excused: they all ato mias, some supply hoµras, all straightway, they could give an answer extempore, and needed not to study for it, had not to seek for an excuse. Others supply gnoµmeµs, they were unanimous in it; with one voice. (1.) Here were two that were purchasers, who were in such haste to go and see their purchases that they could not find time to go to this supper. One had purchased land; he had bought a piece of ground, which was represented to him to be a good bargain, and he must needs to and see whether it was so or no; and therefore I pray thee have me excused. His heart was so much upon the enlarging of his estate that he could neither be civil to his friend nor kind to himself. Note, Those that have their hearts full of the world, and fond of laying house to house and field to field, have their ears deaf to the gospel invitation. But what a frivolous excuse was this! He might have deferred going to see his piece of ground till the next day, and have found it in the same place and plight it was now in, if he had so pleased. Another had purchased stock for his land. "I have bought five yoke of oxen for the plough, and I must just now go and prove them, must go and try whether they be fit for my purpose; and therefore excuse me for this time." The former intimates that inordinate complacency in the world, this the inordinate care and concern about the world, which keep people from Christ and his grace; both intimate a preference given to the body above the soul, and to the things of time above those of eternity. Note, It is very criminal, when we are called to any duty, to make excuses for our neglect of it: it is a sign that there are convictions that it is duty, but no inclination to it. These things here, that were the matter of the excuses, were, [1.] Little things, and of small concern. It had better become them to have said, "I am invited to eat bread in the kingdom of God, and therefore must be excused from going to see the ground or the oxen." [2.] Lawful things. Note, Things lawful in themselves, when the heart is too much set upon them, prove fatal hindrances in religion-Licitus perimus omnes. It is a hard matter so to manage our worldly affairs that they may not divert us from spiritual pursuits; and this ought to be our great care. (2.) Here was one that was newly married, and could not leave his wife to go out to supper, no, not for once (v. 30): I have married a wife, and therefore, in short, I cannot come. He pretends that he cannot, when the truth is he will not. Thus many pretend inability for the duties of religion when really they have an aversion to them. He has married a wife. It is true, he that married was excused by the law from going to war for the first year (Deu. 24:5), but would that excuse him from going up to the feasts of the Lord, which all the males were yearly to attend? Much less will it excuse from the gospel feast, of which the other were but types. Note, Our affection to our relations often proves a hindrance to us in our duty to God. Adam's excuse was, The woman that thou gavest me persuaded me to eat; this here was, The woman persuaded me not to eat. He might have gone and taken his wife along with him; they would both have been welcome.

3. The account which was brought to the master of the feast of the affront put upon him by his friends whom he had invited, who now showed how little they valued him (v. 21): That servant came, and showed his lord these things, told him with surprise that he was likely to sup alone, for the guests that were invited, though they had had timely notice a good while before, that they might order their affairs accordingly, yet were now engaged in some other business. He made the matter neither better nor worse, but related it just as it was. Note, Ministers must give account of the success of their ministry. They must do it now at the throne of grace. If they see of the travail of their soul, they must go to God with their thanks; if they labour in vain, they must go to God with their complaints. They will do it hereafter at the judgment-seat of Christ: they shall be produced as witnesses against those who persist and perish in their unbelief, to prove that they were fairly invited; and for those who accepted the call, Behold, I and the children thou hast given me. The apostle urges this as a reason why people should give ear to the word of God sent them by his ministers; for they watch for your souls, as those that must give account, Heb. 13:17.

4. The master's just resentment of this affront: He was angry, v. 21. Note, The ingratitude of those that slight gospel offers, and the contempt they put upon the God of heaven thereby, are a very great provocation to him, and justly so. Abused mercy turns into the greatest wrath. The doom he passed upon them was, None of the men that were bidden shall taste of my supper. This was like the doom passed upon the ungrateful Israel, when they despised the pleasant land: God swore in his wrath that they should not enter into his rest. Note, Grace despised is grace forfeited, like Esau's birthright. They that will not have Christ when they may shall not have him when they would. Even those that were bidden, if they slight the invitation, shall be forbidden; when the door is shut, the foolish virgins will be denied entrance.

5. The care that was taken to furnish the table with guests, as well as meat. "Go" (saith he to the servants), "go first into the streets and lanes of the city, and invite, not the merchants that are going from the custom-house, nor the tradesmen that are shutting up their shops; they will desire to be excused (one is going to his counting-house to cast up his books, another to the tavern to drink a bottle with his friend); but, that you may invite those that will be glad to come, bring in hither the poor and the maimed, the halt and the blind; pick up the common beggars." The servants object not that it will be a disparagement to the master and his house to have such guests at his table; for they know his mind, and they soon gather an abundance of such guests: Lord, it is done as thou hast commanded. Many of the Jews are brought in, not of the scribes and Pharisees, such as Christ was now at dinner with, who thought themselves most likely to be guests at the Messiah's table, but the publicans and sinners; these are the poor and the maimed. But yet there is room for more guests, and provision enough for them all. "Go, then, secondly, into the highways and hedges. Go out into the country, and pick up the vagrants, or those that are returning now in the evening from their work in the field, from hedging and ditching there, and compel them to come in, not by force of arms, but by force of arguments. Be earnest with them; for in this case it will be necessary to convince them that the invitation is sincere and not a banter; they will be shy and modest, and will hardly believe that they shall be welcome, and therefore be importunate with them and do not leave them till you have prevailed with them." This refers to the calling of the Gentiles, to whom the apostles were to turn when the Jews refused the offer, and with them the church was filled. Now observe here, (1.) The provision made for precious souls in the gospel of Christ shall appear not to have been made in vain; for, if some reject it, yet others will thankfully accept the offer of it. Christ comforts himself with this, that, though Israel be not gathered, yet he shall be glorious, as a light to the Gentiles, Isa. 49:5, 6. God will have a church in the world, though there are those that are unchurched; for the unbelief of man shall not make the promise of God of no effect. (2.) Those that are very poor and low in the world shall be as welcome to Christ as the rich and great; nay, and many times the gospel has greatest success among those that labour under worldly disadvantages, as the poor, and bodily infirmities, as the maimed, and the halt, and the blind. Christ here plainly refers to what he had said just before, in direction to us, to invite to our tables the poor and maimed, the lame and blind, v. 13. For consideration for the countenance which Christ's gospel gives to the poor should engage us to be charitable to them. His condescensions and compassions towards them should engage ours. (3.) Many times the gospel has the greatest success among those that are least likely to have the benefit of it, and whose submission to it was least expected. The publicans and harlots went into the kingdom of God before the scribes and Pharisees; so the last shall be first, and the first last. Let us not be confident concerning those that are most forward, nor despair of those that are least promising. (4.) Christ's ministers must be both very expeditious and very importunate in inviting to the gospel feast: "Go out quickly (v. 21); lose not time, because all things are now ready. Call to them to come to-day, while it is called to-day; and compel them to come in, by accosting them kindly, and drawing them with the cords of a man and the bands of love." Nothing can be more absurd than fetching an argument hence for compelling men's consciences, nay, for compelling men against their consciences, in matters of religion: "You shall receive the Lord's supper, or you shall be fined and imprisoned, and ruined in your estate." Certainly nothing like this was the compulsion here meant, but only that of reason and love; for the weapons of our warfare are not carnal. (5.) Though many have been brought in to partake of the benefits of the gospel, yet still there is room for more; for the riches of Christ are unsearchable and inexhaustible; there is in him enough for all, and enough for each; and the gospel excludes none that do not exclude themselves. (6.) Christ's house, though it be large, shall at last be filled; it will be so when the number of the elect is completed, and as many as were given him are brought to him.

Calvin's Commentary

Matthew 22:1-14

Luke 14:15-24

1. And Jesus answering, spoke again by parables, and said, 2. The kingdom of heaven is like a human king who made a marriage for his son, 3. And sent out his servants to call those who were invited to the marriage, and they refused to come. 4. Again he sent out other servants, saying, Tell those who are invited, Lo, I have prepared my dinner, my oxen and fatlings are killed, and all things are ready: come to the marriage. 5. But they treated it with indifference, and went away, one to his farm, and another to his merchandise: 6. And the rest took his servants, and abused and killed them. 7. But when the king heard it, he was angry, and sent his soldiers, and slew these murderers, and burnt up their city. 8. Then he said to his servants, The marriage is indeed ready, but those who were invited were not worthy. 9. Go then to the highways, and whomsoever you shall find invite to the marriage. 10. And his servants went out to the roads, and collected all that they found, both bad and good, so that the marriage-apartment was filled with guests. 11. And the king, having come in to see the guests, when he saw there a man not wearing the wedding garment, 12. Said to him, Friend, how camest thou hither, not having the wedding garment? And he was speechless. 13. Then said the king to his attendants, Bind him hand and foot, and cast him into outer darkness: weeping and gnashing of teeth will be there. 14. For many are called, but few are chosen.

15. And when one of those who sat at table with him heard these things, he said to him, Blessed is he that eateth [289] bread in the kingdom of God. 16. But he said to him, A certain man had prepared a great supper, and had invited many. 17. And he sent his servant at the hour of supper to say to those who were invited, Come; for all things are now ready. 18. And they all began together [290] to excuse themselves. 19. The first said to him, I have purchased an estate, and I must go and see it: I beseech thee hold me excused. 20. And another said, I have married a wife, and therefore I cannot come. 21. And the servant returned, and brought back these things to his master. 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 lame, and the blind. 22. And the servant said, Sir, it is done as thou hast commanded, and still there is room. 23. And the master said to the servant, Go out to the roads and hedges, and compel them to come in, that my house may be filled. 24. For I say to you, That none of those men who were invited shall taste of my supper.

Matthew 22:1. And Jesus answering. Though Matthew relates this parable among other discourses which were delivered by Christ about the time of the last Passover, yet as he does not specify any particular time, and as Luke expressly affirms that Christ delivered this discourse while he sat at table in the house of a Pharisee, I have thought it better to follow this order. The design which Matthew had in view was, to point out the reasons why the scribes were excited to the highest pitch of fury; and therefore he properly placed it in the midst of those discourses which were hateful to them, and interwove it with those discourses, without attending to the order of time. But we must attend to Luke's narrative, who says that, when one of those who sat at table with him said, Blessed is he that eateth bread in the kingdom of God, Christ took occasion from it to upbraid the Jews with ingratitude. It is by no means probable, that the guest and friend of a Pharisee broke out into this exclamation from any sincere feeling of piety. Still, I do not look upon it as having been spoken in derision; but, as persons who have a moderate knowledge of the faith, and are not openly wicked, are in the habit of indulging, amidst their cups, in idle talk about eternal life, I think that this man threw out a remark about future blessedness, in order to draw out some observation in return from Christ. And his words make it manifest, that he had nothing in view beyond what was gross and earthly; for he did not employ the phrase, eat bread, as a metaphor for enjoy eternal life, but appears to have dreamed of I know not what state, filled with prosperity and abundance of all things. The meaning is, Blessed shall they be who shall eat the bread of God, [291] after that he has collected his children into his kingdom.

2. The kingdom of heaven is like a human king As it was long ago said by a Spartan, that the Athenians knew what was right, but did not choose to practice it; so Christ now brings it as a reproach against the Jews, that they gave utterance to beautiful expressions about the kingdom of God, but, when God kindly and gently invited them, they rejected his grace with disdain. There is no room to doubt that the discourse is expressly levelled against the Jews, as will more plainly appear a little afterwards.

Matthew and Luke differ in this respect, that Matthew details many circumstances, while Luke states the matter summarily, and in a general manner. Thus, Matthew says that a king made a marriage for his son: Luke only mentions a great supper The former speaks of many servants, while the latter refers to no more than one servant; the former describes many messages, the latter mentions one only; the former says that some of the servants were abused or slain, the latter speaks only of their being treated with contempt. Lastly, the former relates that a man was cast out, who had gone in to the marriage without a wedding garment, of which Luke makes no mention. But we have formerly pointed out a similar distinction, that Matthew, in explaining the same thing, is more copious, and enters into fuller details. There is a remarkable agreement between them on the main points of the parable.

God bestowed on the Jews distinguished honor, by providing for them, as it were, a hospitable table; but they despised the honor which had been conferred upon them. The marriage of the king's son is explained by many commentators to mean, that Christ is the end of the Law, (Romans 10:4.) and that God had no other design in his covenant, than to make him the Governor of his people, and to unite the Church to him by the sacred bond of a spiritual marriage. I have no objection to that view. But when he says, that the servants were sent to call those who were invited, these words are intended to point out a double favor which the Jews had received from God; first, in being preferred to other nations; and, secondly, in having their adoption made known to them by the prophets. The allusion is to a practice customary among men, that those who intended to make a marriage drew up a list of the persons whom they intended to have as guests, and afterwards sent invitations to them by their servants. In like manner, God elected the Jews in preference to others, as if they had been his familiar friends, and afterwards called them by the prophets to partake of the promised redemption, which was, as it were, to feast at a marriage It is true that those who were first invited did not live till the coming of Christ; but we know that all received an offer of the same salvation, of which they were deprived by their ingratitude and malice; for from the commencement, God's invitation was impiously despised by that people. [292]

4. Again he sent other servants. He speaks as if it had been the same persons who were invited, for it was one body of the people. The meaning is, that when the happy and joyful day of redemption drew near, they were warned to be ready; for they had been long ago informed as to the time. But now Christ told them that, at the very hour, fresh messengers were sent to entreat them to come with haste; for the first invitation which he mentions includes all the former prophecies, down to the publication of the Gospel. For a long period, they exercised cruelty on the prophets; but their fury grew as the time advanced, and at length spent all its force on Christ and the apostles. For this reason, he charges the ancient people with nothing more than contempt and pride, but says, that the servants who had been last sent, and who arrived at the hour of supper, were abused or slain. That people arrived at the highest pitch of their crimes, when their haughty rejection of his grace was followed by the madness of cruelty. And yet he does not charge all of them equally with crime; for even at the latest call, which was given by the Gospel, the grace of God was in part ridiculed by careless despisers, and in part was furiously rejected by hypocrites. And thus it usually happens, that ungodly men break out into fiercer rage against God, in proportion to the earnestness with which he invites them to salvation.

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Thomas A Kempis—Imitation of Christ

Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 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. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being …
J. W. McGarvey—The Four-Fold Gospel

Cost of Discipleship must be Counted.
(Probably Peræa.) ^C Luke XIV. 25-35. ^c 25 Now there went with him great multitudes [he had hitherto spent but little time in Peræa, and the people were availing themselves of this opportunity to see and hear him]: 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. ["Hateth," as used here, is an example of phenomenal speech, …
J. W. McGarvey—The Four-Fold Gospel

Increasing Progression of Enthusiasm and of Exaltation.
It is clear that such a religious society, founded solely on the expectation of the kingdom of God, must be in itself very incomplete. The first Christian generation lived almost entirely upon expectations and dreams. On the eve of seeing the world come to an end, they regarded as useless everything which only served to prolong it. Possession of property was interdicted.[1] Everything which attaches man to earth, everything which draws him aside from heaven, was to be avoided. Although several of …
Ernest Renan—The Life of Jesus

The Excuses.
"Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 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. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore …
William Arnot—The Parables of Our Lord

The Presbyter
Salt is good; but if the salt have lost its savour, wherewith shall it be seasoned?--Luke xiv. 34. The next morning, however, threw a lurid light on the visit of Rufinus to Antioch. He had glutted to the full his private enmity. Lucian, Count of the East, Governor of Antioch, had been arrested by his order in his own palace, and, after the merest mockery of a trial, beaten to death, on the neck, with the frightful whips laden with knobs of lead known to the ancients by the name of plumbatæ. …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom

The Writings of St. Augustin.
The numerous writings of Augustin, the composition of which extended through four and forty years, are a mine of Christian knowledge, and experience. They abound in lofty ideas, noble sentiments, devout effusions, clear statements of truth, strong arguments against error, and passages of fervid eloquence and undying beauty, but also in innumerable repetitions, fanciful opinions, and playful conjectures of his uncommonly fertile brain. [24] His style is full of life and vigour and ingenious plays …
St. Augustine—The Confessions and Letters of St

Epistle xxxiii. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius Augustus. The provident piety of my lords, lest perchance any scandal might be engendered in the unity of Holy Church by the dissension of priests, has once and again deigned to admonish me to receive kindly the representatives of my brother and fellow-priest Cyriacus, and to give them liberty to return soon. And although, most pious lord, all your injunctions are suitable and provident, yet I find that by such an admonition I am reproved as being in your …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Gospel Feast. Luke 14:16Ff.
The gospel feast. Luke 14:16ff. [How rich are thy provisions, Lord! Thy table furnished from above! The fruits of life o'erspread the board, The cup o'erflows with heav'nly love. Thine ancient family, the Jews, Were first invited to the feast: We humbly take what they refuse, And Gentiles thy salvation taste. We are the poor, the blind, the lame, And help was far, and death was nigh; But at the gospel-call we caine, And every want received supply. From the highway that leads to hell, From paths …
Isaac Watts—The Psalms and Hymns of Isaac Watts

Divine Love Making a Feast and Calling in the Guests. Luke 14:17,22,23
Divine love making a feast and calling in the guests. Luke 14:17,22,23 How sweet and aweful is the place With Christ within the doors, While everlasting love displays The choicest of her stores! Here every bowel of our God With soft compassion rolls; Here peace and pardon bought with blood Is food for dying souls. [While all our hearts and all our songs Join to admire the feast, Each of us cry with thankful tongues, "Lord, why was I a guest? "Why was I made to hear thy voice, And enter while …
Isaac Watts—The Psalms and Hymns of Isaac Watts

Predestination and Calling
Eternal Father, who shall look Into thy secret will? None but the Lamb shall take the book, And open every seal. None but he shall ever unroll that sacred record and read it to the assembled world. How then am I to know whether I am predestinated by God unto eternal life or not? It is a question in which my eternal interests are involved; am I among that unhappy number who shall be left to live in sin and reap the due reward of their iniquity; or do I belong to that goodly company, who albeit that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness

Of Gratitude for the Grace of God
Why seekest thou rest when thou art born to labour? Prepare thyself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it? For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. For all worldly delights are either empty or unclean, whilst spiritual delights alone are pleasant and honourable, the offspring of …
Thomas A Kempis—Imitation of Christ

Farewell Discourse to Disciples.
(Jerusalem. Evening Before the Crucifixion.) ^D John XIV.-XVI. ^d 1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision D. Parable of the Marriage of the King's Son. ^A Matt. XXII. 1-14. ^a 1 And Jesus answered and spake again in parables unto them, saying, 2 The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son, 3 and sent forth his servants to call them that were bidden to the marriage feast: and they would not come. 4 Again he sent forth other servants, saying, Tell them that are bidden, Behold, I have made …
J. W. McGarvey—The Four-Fold Gospel