Category: Devotions

We learn, firstly, from this passage, that true Christians must be ready, if need be, to give up everything for Christ’s sake. This is a lesson which is taught in very remarkable language. Our Lord says, “If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple.”

This expression must doubtless be interpreted with some qualification. We must never explain any text of Scripture in such a manner as to make it contradict another. Our Lord did not mean us to understand that it is the duty of Christians to hate their relatives. This would have been to contradict the fifth commandment. He only meant that those who follow Him must love Him with a deeper love even than their nearest and dearest relatives, or their own lives.–He did not mean that it is an essential part of Christianity to quarrel with our relatives and friends. But He did mean that if the claims of our relatives and the claims of Christ come into collision, the claims of relatives must give way. We must choose rather to displease those we love most upon earth, than to displease Him who died for us on the cross.

The verses before us contain one of our Lord’s most instructive parables. It was spoken in consequence of a remark made by one who was sitting at table with Him in a Pharisee’s house. “Blessed,” said this man, “is he that shall eat bread in the kingdom of God.”–The object of this remark we are left to conjecture. It is likely that he who made it was one of that class of people who wish to go to heaven, and like to hear good things talked of, but never get any further. Our Lord takes occasion to remind him and all the company, by means of the parable of the great supper, that men may have the kingdom of God offered to them, and yet may wilfully neglect it, and be lost forever.

We are taught, firstly, in this parable, that God has made a great provision for the salvation of men’s souls. This is the meaning of the words, “a certain man made a great banquet, and invited many.” This is the Gospel.

Let us learn from these verses the value of humility. This is a lesson which our Lord teaches in two ways. Firstly, He advises those who are bidden to a wedding to “sit down in the lowest room.” Secondly, He backs up His advice by declaring a great principle, which frequently fell from His lips:–“Whoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.”

Humility may well be called the queen of the Christian graces. To know our own sinfulness and weakness, and to feel our need of Christ, is the very beginning of saving religion.–It is a grace which has always been the distinguishing feature in the character of the holiest saints in every age. Abraham, and Moses, and Job, and David, and Daniel, and Paul, were all eminently humble men.–Above all, it is a grace within the reach of every true Christian. All have not money to give away. All have not time and opportunities for working directly for Christ. All have not gifts of speech, and tact, and knowledge, in order to do good in the world. But all converted men should labour to adorn the doctrine they profess by humility. If they can do nothing else, they can strive to be humble.

Let us mark in this passage, how our Lord Jesus Christ accepted the hospitality of those who were not His disciples. We read that “He went into the house of one of the chief Pharisees to eat bread.” We cannot reasonably suppose that this Pharisee was a friend of Christ. It is more probable that he only did what was customary for a man in his position. He saw a stranger teaching religion, whom some regarded as a prophet, and he invited Him to eat at his table. The point that most concerns us, is this, that when the invitation was given it was accepted.

Let us learn from these verses, how entirely our times are in God’s hands. Our Lord Jesus Christ teaches us this lesson by His reply to those who bade Him depart, because Herod would kill Him. He said, “I cast out devils, and I do cures today and tomorrow.” His time was not yet come for leaving the world. His work was not yet finished. Until that time came it was not in the power of Herod to hurt Him. Until that work was finished no weapon forged against Him could prosper.

There is something in our Lord’s words which demands the attention of all true Christians. There is a frame of mind exhibited to us which we should do well to copy. Our Lord, no doubt, spoke with a prophetic foresight of coming things. He knew the time of His own death, and He knew that this time was not yet come. Foreknowledge like this, of course, is not granted to believers in the present day. But still there is a lesson here which we ought not to overlook. We ought, in a certain measure, to aim at having the mind that was in Christ Jesus. We ought to seek to possess a spirit of calm, unshaken confidence about things to come. We should study to have a heart “not afraid of evil tidings,” but quiet, steady, and trusting in the Lord. (Psalm 112:7)

We see in these verses a remarkable question asked. We are told that a certain man said to our Lord, “Are there few that be saved?”

We do not know who this enquirer was. He may have been a self-righteous Jew, trained to believe that there was no hope for the uncircumcised, and no salvation for any but the children of Abraham. He may have been an idle trifler with religion, who was ever wasting his time on curious and speculative questions. In any case, we must all feel that he asked a question of deep and momentous importance.

There is a peculiar interest belonging to the two parables contained in these verses. We find them twice delivered by our Lord, and at two distinct periods in His ministry. This fact alone should make us give the more earnest heed to the lessons which the parables convey. They will be found rich both in prophetical and experimental truths.

The parable of the mustard seed is intended to show the progress of the Gospel in the world.

The beginnings of the Gospel were exceedingly small. It was like “the grain of seed cast into the garden.” It was a religion which seemed at first so feeble, and helpless, and powerless, that it could not live. Its first founder was One who was poor in this world, and ended His life by dying the death of a malefactor on the cross.–Its first adherents were a little company, whose number probably did not exceed a thousand when the Lord Jesus left the world.–Its first preachers were a few fishermen and publicans, who were, most of them, unlearned and ignorant men.–Its first starting point was a despised corner of the earth, called Judea, a petty tributary province of the vast empire of Rome.–Its first doctrine was eminently calculated to call forth the enmity of the natural heart. Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness.–Its first movements brought down on its friends persecution from all quarters. Pharisees and Sadducees, Jews and Gentiles, ignorant idolaters and self-conceited philosophers, all agreed in hating and opposing Christianity. It was a sect everywhere spoken against.–These are no empty assertions. They are simple historical facts, which no one can deny. If ever there was a religion which was a little grain of seed at its beginning, that religion was the Gospel.

We see in these verses a striking example of diligence in the use of means of grace. We are told of a “woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.” We know not who this woman was. Our Lord’s saying that she was “a daughter of Abraham,” would lead us to infer that she was a true believer. But her name and history are hidden from us. This only we know, that when Jesus was “teaching in one of the synagogues on the Sabbath,” this woman was there. Sickness was no excuse with her for tarrying from God’s house. In spite of suffering and infirmity, she found her way to the place where the day and the word of God were honoured, and where the people of God met together. And truly she was blessed in her deed! She found a rich reward for all her pains. She came sorrowing, and went home rejoicing.

The parable we have now read is peculiarly humbling and heart-searching. The Christian who can hear it and not feel sorrow and shame as he looks at the state of Christendom, must be in a very unhealthy state of soul.

We learn, first, from this passage that where God gives spiritual privileges He expects proportionate returns.

Our Lord teaches this lesson by comparing the Jewish Church of His day to a “fig tree planted in a vineyard.” This was exactly the position of Israel in the world. They were separated from other nations by the Mosaic laws and ordinances, no less than by the situation of their land. They were favoured with revelations of God, which were granted to no other people. Things were done for them that were never done for Egypt, or Nineveh, or Babylon, or Greece, or Rome. It was only just and right that they should bear fruit to God’s praise. It might reasonably be expected that there would be more faith, and penitence, and holiness, and godliness in Israel than among the heathen. This is what God looked for. The owner of the fig tree “came seeking fruit.”

The murder of the Galileans, mentioned in the first verse of this passage, is an event of which we know nothing certain. The motives of those who told our Lord of the event, we are left to conjecture. At any rate, they gave Him an opportunity of speaking to them about their own souls, which He did not fail to employ. He seized the event, as His manner was, and made a practical use of it. He bade His informants look within, and think of their own state before God. He seems to say, “What though these Galileans did die a sudden death? What is that to you? Consider your own ways. Except you repent, you shall all likewise perish.”

Let us observe, for one thing, in these verses, how much more ready people are to talk of the deaths of others than their own. The death of the Galileans, mentioned here, was probably a common subject of conversation in Jerusalem and all Judea. We can well believe that all the circumstances and particulars belonging to it were continually discussed by thousands who never thought of their own latter end. It is just the same in the present day. A murder,–a sudden death,–a shipwreck, or a railway accident, will completely occupy the minds of a neighbourhood, and be in the mouth of every one you meet. And yet these very people dislike talking of their own deaths, and their own prospects in the world beyond the grave. Such is human nature in every age. In religion, men are ready to talk of anybody’s business rather than their own.