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Luke Chapter Fourteen

Luke 14

Some moral details are unfolded in the next chapter (14). [1] The Lord being invited to eat with a Pharisee vindicates the rights of grace over that which was the seal of the old covenant judging the hypocrisy which at any rate broke the sabbath when their own interest was in question. He then shews the spirit of humility and lowliness that became man in the presence of God and the union of this spirit with love when there was the possession of worldly advantages. By such a walk which was indeed His own in opposition to the spirit of the world one's place there would be lost; the reciprocations of society would not exist: but another hour was beginning to dawn through His rejection and which in fact was its necessary consequence-the resurrection of the just. Cast out by the world from its bosom they should have their place apart in that which the power of God should effect. There would be a resurrection of the just. Then should they have the reward of all that they had done through love to the Lord and for His name's sake. We see the force with which this allusion applies to the Lord's position at that moment ready to be put to death in this world.

And the kingdom what would then become of it? With reference to it at that moment the Lord gives its picture in the parable of the great supper of grace (v. 16-24). Despised by the chief part of the Jews when God invited them to come in He then sought out the poor of the flock. But there was room in His house and He sends out to seek the Gentiles and bring them in by His call that went forth in efficacious power when they sought Him not. It was the activity of His grace. The Jews as such should have no part in it. But those who entered in must count the cost (v. 25-33). All must be forsaken in this world; every link with this world must be broken. The nearer anything was to the heart the more dangerous the more it must be abhorred. Not that the affections are evil things; but Christ being rejected by this world everything that binds us to earth must be sacrificed for Him. Cost what it may He must be followed; and one must know how to hate one's own life and even to lose it rather than grow lax in following the Lord. All was lost here in this life of nature. Salvation the Saviour eternal life were in question. To take up one's cross therefore and follow Him was the only way to be His disciples. Without this faith it were better not to begin building; and being conscious that the enemy is outwardly much stronger than we are it must be ascertained whether come what may we dare with settled purpose go out to meet him by faith in Christ. Everything connected with the flesh as such must be broken with.

Moreover (v. 34 35) they were called to bear a peculiar testimony to witness to the character of God Himself as He was rejected in Christ of which the cross was the true measure. If the disciples were not this they were nothing worth. They were disciples in this world for no other purpose. Has the church maintained this character? A solemn question for us all!

Footnotes

[1] Chapters 15 and 16 present the sovereign energy of grace its fruits and its consequences in contrast with all apparent earthly blessing and God's government on earth in Israel and the old covenant. The fourteenth before entering on that full revelation shews us the place to be taken in such a world as this in view of the distributive justice of God of the judgment He will execute when He comes. Self-exaltation in this world leads to humiliation. Self-humiliation-taking the lowest place according to what we are on the one side and on the other to act in love-leads to exaltation on the part of Him who judges morally. After this we have set before us the responsibility that flows from the presentation of grace; and that which it costs in a world like this. In a word sin existing there to exalt oneself is ministering to it; it is selfishness and the love of the world in which it unfolds itself. One sinks morally. It is being far from God morally. When love acts It is representing God to the men of this world. Nevertheless it is at the cost of all things that we become His disciples.

── John Darby《Synopsis of Luke》

Luke 14

Chapter Contents

Christ heals a man on the sabbath. (1-6) He teaches humility. (7-14) Parable of the great supper. (15-24) The necessity of consideration and self-denial. (25-35)

Commentary on Luke 14:1-6

(Read Luke 14:1-6)

This Pharisee as well as others seems to have had an ill design in entertaining Jesus at his house. But our Lord would not be hindered from healing a man though he knew a clamour would be raised at his doing it on the sabbath. It requires care to understand the proper connexion between piety and charity in observing the sabbath and the distinction between works of real necessity and habits of self-indulgence. Wisdom from above teaches patient perseverance in well-doing.

Commentary on Luke 14:7-14

(Read Luke 14:7-14)

Even in the common actions of life Christ marks what we do not only in our religious assemblies but at our tables. We see in many cases that a man's pride will bring him low and before honour is humility. Our Saviour here teaches that works of charity are better than works of show. But our Lord did not mean that a proud and unbelieving liberality should be rewarded but that his precept of doing good to the poor and afflicted should be observed from love to him.

Commentary on Luke 14:15-24

(Read Luke 14:15-24)

In this parable observe the free grace and mercy of God shining in the gospel of Christ which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers and the contempt put upon the God of heaven thereby justly provoke him. The apostles were to turn to the Gentiles when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ has not been made in vain; for if some reject others will thankfully accept the offer. The very poor and low in the world shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.

Commentary on Luke 14:25-35

(Read Luke 14:25-35)

Though the disciples of Christ are not all crucified yet they all bear their cross and must bear it in the way of duty. Jesus bids them count upon it and then consider of it. Our Saviour explains this by two similitudes; the former showing that we must consider the expenses of our religion; the latter that we must consider the perils of it. Sit down and count the cost; consider it will cost the mortifying of sin even the most beloved lusts. The proudest and most daring sinner cannot stand against God for who knows the power of his anger? It is our interest to seek peace with him and we need not send to ask conditions of peace they are offered to us and are highly to our advantage. In some way a disciple of Christ will be put to the trial. May we seek to be disciples indeed and be careful not to grow slack in our profession or afraid of the cross; that we may be the good salt of the earth to season those around us with the savour of Christ.

── Matthew Henry《Concise Commentary on Luke》

Luke 14

Verse 3

[3] And Jesus answering spake unto the lawyers and Pharisees saying Is it lawful to heal on the sabbath day?

And Jesus answering spake — Answering the thoughts which he saw rising in their hearts.

Verse 7

[7] And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms; saying unto them

He spake a parable — The ensuing discourse is so termed because several parts are not to be understood literally. The general scope of it is Not only at a marriage feast but on every occasion he that exalteth himself shall be abased and he that abaseth himself shall be exalted.

Verse 11

[11] For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Matthew 23:12.

Verse 12

[12] Then said he also to him that bade him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours; lest they also bid thee again and a recompence be made thee.

Call not thy friends — That is I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were and teaches a higher duty. But is it not implied herein that we should be sparing in entertaining those that need it not in order to assist those that do need with all that is saved from those needless entertainments? Lest a recompense be made - This fear is as much unknown to the world as even the fear of riches.

Verse 14

[14] And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

One of them that sat at table hearing these things — And being touched therewith said Happy is he that shall eat bread in the kingdom of God - Alluding to what had just been spoken. It means he that shall have a part in the resurrection of the just.

Verse 16

[16] Then said he unto him A certain man made a great supper and bade many:

Then said he — Continuing the allusion.

A certain man made a great supper — As if he had said All men are not sensible of this happiness. Many might have a part in it and will not.

Verse 18

[18] 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.

They all began to make excuse — One of them pleads only his own will I go: another a pretended necessity I must needs go: the third impossibility I cannot come: all of them want the holy hatred mentioned Luke 14:26. All of them perish by things in themselves lawful.

I must needs go — The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation.

Verse 21

[21] So that servant came and shewed 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 the maimed and the halt and the blind.

The servant came and showed his lord these things — So ministers ought to lay before the Lord in prayer the obedience or disobedience of their hearers.

Verse 23

[23] And the lord said unto the servant Go out into the highways and hedges and compel them to come in that my house may be filled.

Compel them to come in — With all the violence of love and the force of God's word. Such compulsion and such only in matters of religion was used by Christ and his apostles.

Verse 24

[24] For I say unto you That none of those men which were bidden shall taste of my supper.

For refers to Go out Luke 14:23.

Verse 26

[26] 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.

If any man come to me and hate not his father — Comparatively to Christ: yea so as actually to renounce his field oxen wife all things and act as if he hated them when they stand in competition with him. Matthew 10:37.

Verse 28

[28] For which of you intending to build a tower sitteth not down first and counteth the cost whether he have sufficient to finish it?

And which of you intending to build a tower — That is and whoever of you intends to follow me let him first seriously weigh these things.

Verse 31

[31] Or what king going to make war against another king sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

Another king — Does this mean the prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants!

Verse 33

[33] So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my disciple.

So — Like this man who being afraid to face his enemy sends to make peace with him every one who forsaketh not all that he hath - 1. By withdrawing his affections from all the creatures; 2. By enjoying them only in and for God only in such a measure and manner as leads to him; 3. By hating them all in the sense above mentioned cannot be my disciple - But will surely desist from building that tower neither can he persevere in fighting the good fight of faith.

Verse 34

[34] Salt is good: but if the salt have lost his savour wherewith shall it be seasoned?

Salt — Every Christian but more eminently every minister. Matthew 5:13; Mark 9:50.

── John ‘Wesley《Explanatory Notes on Luke》

Chapter 14. The Feast of the Gospel

Begin to Build
Unable to Finish

I. Healing of a Man with Dropsy

1. Watch closely at Eating
2. The Real Sabbath
3. Heal the Sick

II. Parable of the Great Supper

1. The Master and the Invited
2. Those First Invited Make Excuses
3. those Later Invited Receive Blessings

III. The Cost of Being a Disciple

1. First Love the Lord
2. Bear His Cross
3. Count the Cost Beforehand

── Chih-Hsin Chang《An Outline of The New Testament》
 
Taking The Lowest Place (Lk 14:7-11)
 
INTRODUCTION
 
1. We have seen that Jesus did not limit His use of parables to 
 instructing only His disciples:
 a. He often used them in responding to those who challenged Him...
 1) Cf. "The Two Sons" - Mt 21:28-32
 2) Cf. "The Wicked Vinedressers" - Mt 21:33-46
 3) Cf. "The Wedding Feast" - Mt 22:1-14
 b. He also used them in more casual settings...
 1) As a guest in a Pharisee's home
cf. "The Two Debtors" - Lk 
 7:41-43
 2) Replying to a lawyer's question
cf. "The Good Samaritan" - Lk
 10:25-37
 3) Responding to a request to settle a family dispute
cf. "The 
 Rich Fool" - Lk 12:13-21
 4) In offering His perspective on a calamity
cf. "The Barren Fig
 Tree" - Lk 13:6-9
 
2. It was in another casual setting that we find Jesus using a parable
 to teach an important lesson...
 a. The parable is found in Lk 14:7-11
 b. It can be called "Taking The Lowest Place"
and it illustrates
 the value of humility
 
[Let's being with...]
 
I. ANALYZING THE PARABLE
 
 A. THE SETTING...
 1. Jesus had gone to eat at the house of one of the rulers of the
 Pharisees on the Sabbath - Lk 14:1a
 2. They had watched Him closely - Lk 14:1b
  a. Perhaps to see if He would heal the man with dropsy? - cf.
 Lk 14:2
 b. Jesus posed a question about the lawfulness of healing on
 the Sabbath - Lk 14:3
 1) To which they did not respond - Lk 14:4
  2) To which they could not respond
after Jesus...
 a) Healed the man - Lk 14:5
 b) Posed another question revealing their inconsistency
 - Lk 14:6
 3. Jesus had also been watching them closely - Lk 14:7
 a. He had noted how those invited were selecting the best 
 places to sit
 1) It is thought that the seating arrangements at that time
 may have involved three tables in the shape of a 
 flat-bottomed "U"
 2) "The triclinia
or Grecian table
then in use had three
 sections which were placed together so as to form a
 flat-bottomed U. The space enclosed by the table was not
 occupied. It was left vacant that the servants might
 enter it and attend to the wants of the guests who
 reclined around the outer margin of the table."
 (MCGARVEY)
 3) "The central seat of each of these three sections were
 deemed a place of honor. This struggle for precedence
 was a small ambition
but many of the ambitions of our
 day are equally small." (MCGARVEY)
 b. This petty positioning around the tables prompted Jesus to
 teach a lesson using a parable...
 
 B. THE PARABLE ITSELF...
 1. The setting is a wedding feast
a common social event in those
 days - Lk 14:8
 2. Jesus warns against sitting down in the best place - Lk 14:
 8b-9
 a. Someone more honorable may have been invited
 b. When they arrive
the host will ask you to move
 c. With shame you will have to move to the lowest place 
 (likely the only place left!)
 3. Instead
He counsels them to sit in the lowest place - Lk 14:
 10
 a. That way
the host will come along and say "Friend
go up
 higher"
 b. So instead of shame
brought about trying to sit in the 
 best place
you will receive glory among those who sit at
 the table with you
 4. Jesus then concludes with this maxim: "For whoever exalts 
 himself will be abased
and he who humbles himself will be 
 exalted." - Lk 14:11
 a. A "maxim": a fundamental principle
general truth
or rule
 of conduct
 b. It was one of our Lord's favorite
 1) Used in the parable of "The Pharisee And The Publican" -
 cf. Lk 18:14
 2) Spoken when teaching His disciples not to be like 
 scribes and Pharisees - cf. Mt 23:6-12
 c. It is found in the Old Testament - cf. Ps 18:27; Pr 18:12;
 29:23
 d. And repeated in the New Testament - cf. Ja 4:6; 1 Pe 5:5
 
[Remember that this is a parable; Jesus' purpose is not just to have us
focus on the story (in this case
the advice about attending wedding
feasts)
but the main principle illustrated by the parable.
 
With that in mind
here are a few thoughts in regards to...]
 
II. THE PARABLE APPLIED
 
 A. WE LEARN THE DANGER OF PRIDE...
 1. The wise man wrote:
 a. "Pride goes before destruction
And a haughty spirit before
 a fall." - Pr 16:18
 b. "A man's pride will bring him low
But the humble in spirit
 will retain honor." - Pr 29:23
 2. The danger of pride is not just in social settings (as per the
 parable)
but in our relationship with God!
 a. The Lord hates pride - Pr 8:13
 b. It is defiles man - Mk 7:21-23
  c. It is of the world
not of the Father - 1 Jn 2:15-17
 
 B. WE LEARN THE IMPORTANCE OF HUMILITY...
 1. The Lord blesses the humble - Ps 25:9; Pr 3:34
 2. Humility is a mark of wisdom - Pr 11:2
 3. Humility precedes honor like arrogance goes before destruction
 - Pr 18:12; cf. 22:4
 
 C. THEREFORE
AS DISCIPLES OF CHRIST LET US...
 1. Be clothed with humility - Co 3:12
 2. Be humble before God - 1 Pe 5:6
 3. Be humble in our dealings with our brethren in Christ - Ph 2:3
 4. Be humble in our dealings with those around us
even those who
 oppose us - Ti 3:2; 2 Ti 2:24-25
 
CONCLUSION
 
1. Through this simple parable
Jesus has taught us a most important
 truth: the need to be humble in our relations with God and those 
 around us!
 
2. Humility is not a popular grace in our culture...
 a. It is considered a sign of weakness by many
 b. People fear that they will be made a floor mat by others
 
3. But we must remember that God is watching
and it is He who said:
 
 For thus says the High and Lofty One
 Who inhabits eternity
whose name is Holy:
 "I dwell in the high and holy place

 With him who has a contrite and humble spirit

 To revive the spirit of the humble

 And to revive the heart of the contrite ones." (Isa 57:15)
 
4. If we desire the Lord to dwell with us
then let us walk humbly 
 before Him
as Micah wrote...
 
 He has shown you
O man
what is good;
 And what does the LORD require of you
 But to do justly
To love mercy

 And to walk humbly with your God? (Mic 6:8)
 
May God give us the grace to so walk before Him!

The Great Supper (Lk 14:15-24)
 
INTRODUCTION
 
1. In our last study
we found Jesus at the house of one of the rulers
 of the Pharisees...
 a. He had gone there to eat bread on the Sabbath - Lk 14:1
 b. Watched closely by the lawyers and Pharisees who were present

 Jesus healed a man with dropsy
and silenced their objections to
 Him healing on the Sabbath - Lk 14:2-6
 c. Noticing how they were choosing the best places to sit
Jesus
 taught the parable of "Taking The Lowest Place" to teach the
 importance of humility - Lk 14:7-11
 
2. It was on this same occasion that Jesus taught another parable...
 a. Known as the parable of "The Great Supper"
it is recorded in
 Lk 14:15-24
 b. One immediately notices similarities between this parable and the
 parable of "The Wedding Feast"
found in Mt 22:1-14
 
3. But these parables are not one and the same...
 a. The occasion is different
 1) The parable of "The Wedding Feast" was actually told later in
 Jesus' ministry
during His final week
and in the Temple
 2) The parable of "The Great Supper" was told much earlier
and
 at the house of the Pharisee
 b. The application is different
 1) The parable of "The Wedding Feast" appears directed more to
 the nation of Israel as a whole
in rejecting the Son of the
 King - cf. Mt 22:1-3
 2) The parable of "The Great Supper" does not appear to have such
 a limited focus
thus its application may hit a little closer
 to home
 
[Since it "hits closer to home"
we want to be careful to make whatever
application of this parable we can. Let's begin with some preliminary
observations...]
 
I. THE PARABLE ANALYZED
 
 A. THE SETTING...
 1. Again
Jesus is eating at the house of one of the rulers of 
 the Pharisees
along with a number of lawyers and Pharisees 
 - Lk 14:1-6
 a. He had just told the parable of "Taking The Lowest Place" 
 - Lk 14:7-11
 b. He then tells His host that when he has a dinner or a 
 supper
that he ought to invite those who cannot repay him
 - Lk 14:12-14
 1) Jesus is not saying that we can "never" have our 
 friends
etc.
over
 2) His language here is similar to that found in Jn 6:27
 a) Where
taken literally
one might conclude it is 
 wrong to work for a living
 b) But the "do not this...but do this" is a grammatical
 way to stress what should be emphasized
 c) In this case
spiritual food is more important than
 physical food
 d) Another example of this type of language is found in
 1 Pe 3:3-4
 3) So He is stressing hospitality towards those who cannot
 repay us in this life
 2. Jesus' comments prompt a response from one who heard Him - Lk
 14:15
 a. "Blessed is he who shall eat bread in the kingdom of God!"
 b. This saying was likely precipitated by Jesus' reference to
 the being repaid at the resurrection of the just - cf. Lk
 14:14
 c. "The language of Christ implied that God himself would 
 feast those who feasted the poor
and this implication
 accorded with the Jewish notion that the kingdom of God 
  would be ushered in with a great festival. Inspired by this
 thought
and feeling confident that he should have been 
 part of the festivities
this guest exclaimed upon the 
 anticipated blessedness." (MCGARVEY)
  d. That the speaker would refer to eschatological blessings in
 the symbolism of a heavenly banquet was not out of place 
 - cf. Mt 8:11-12; Re 19:9
 -- It is this comment by the other guest that prompts Jesus to
  tell another parable...
 
 B. THE PARABLE ITSELF...
 1. A certain man gives a great supper and extends his invitation 
 - Lk 14:16-17
 2. However
those invited began to make excuses...
 a. One had bought a piece of ground
and said he must go see 
 it - Lk 14:18
 b. Another had bought five yoke of oxen
and wanted to test 
 them - Lk 14:19
 c. A third said he had married
and could not come - Lk 14:20
 3. The master
being angry
sends his servant to go out and 
 invite others...
 a. At first
the poor
maimed
lame and blind (i.e.
social
 outcasts) - Lk 14:21
 b. But there is still room
so the servant is sent out again

 to compel those among the highways and hedges to come - Lk 
 14:22-23
 4. But those invited who made excuses would not taste of his 
 supper - Lk 14:24
 
[Jesus does not explain the meaning of this parable
so we are left on
our own. Here are some thoughts in regards to...
 
II. THE PARABLE APPLIED
 
 A. GOD HAS MADE WONDERFUL PROVISIONS FOR THE FUTURE...
 1. The great supper likely symbolizes the time after the 
 resurrection - cf. Lk 14:14-15
 2. As indicated above
the blessings of the kingdom of heaven in
 its eternal state are often depicted in the figure of great 
 feast - cf. Mt 8:11-12; Re 19:9
 3. Paul writes of the wonderful blessings yet to come - cf. Ep
 2:7
 4. John writes of the vision he saw relating to these blessings 
 - Re 21:1-7
9-12; 22:1-5
 -- Whatever these symbols represent
who would not want to 
 experience it?
 
 B. NOT ALL INVITED WILL EXPERIENCE THESE BLESSINGS...
 1. God has graciously extended the invitation of salvation
along
 with its future blessings
to many
 a. To the Jew first
and also to the Greek (i.e.
the 
 Gentiles) - cf. Ro 1:16
 b. God certainly desires all to be saved
not wanting any to
  perish - 1 Ti 2:3-6; Ti 2:11; 2 Pe 3:9
 c. And so the invitation has been made to all - cf. Re 22:17
 2. Sadly
though
many will not accept the invitation
making 
 excuses instead
 a. These excuses may involve things that within themselves are
 noble
 1) Such as business responsibilities - cf. Lk 14:18-19
 2) Such as family responsibilities - cf. Lk 14:20
 b. The problem is that priorities are misplaced
and one 
 should not allow earthly matters to take priority over
 spiritual matters - cf. Mt 6:33; Lk 10:38-42
 
 C. THOSE WHO WILL EXPERIENCE THE BLESSINGS MIGHT SURPRISE US!
 1. Many understand the parable to have initial reference to the
 offer of the gospel to Gentiles after its rejection by the 
 Jews - e.g.
Mt 21:43
 2. Others see the reference to the offer of salvation to the 
 publicans and sinners after its rejection by the religious
 leaders of that day - e.g.
Mt 21:31-32
 3. Might we not make application to ourselves today?
 a. Many "in the church" often make excuses for not serving the
 Lord as they should
 b. Yet with a spirit of self-righteousness they expect to be
 "guests at the great supper"
 c. In the end
though
it will be the humble
often despised
 yet ever faithful
servants of the Lord who shall "taste my
 supper" - cf. Lk 14:24
 
CONCLUSION
 
1. The Lord has certainly prepared a wonderful "supper"
and has 
 extended the invitation to all:
 
 "Blessed are those who are called to the marriage supper of the
 Lamb." (Re 19:9)
 
 "And the Spirit and the bride say
'Come!' And let him who hears
 say
'Come!' And let him who thirst come. And whoever desires

 let him take the water of life freely." (Re 22:17)
 
2. The danger is allowing the affairs of life to keep us from accepting
 this gracious invitation:
 
 "But they all with one accord began to make excuses..." (Lk 14:18a)
 
Are you prone to make excuses in responding to the call of the Lord? 
May the parable of "The Great Supper" serve as a warning to us all!

－－《Executable Outlines》