Luke 14

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 33 2 8 0 0 CHAPTER XIV ) Outline of Chapter 14) ) Theme: The Work Thou Gavest Him to Do) 14:1 6 The Healing, on a Sabbath, of a Man Afflicted with Dropsy) 14:7 14 A Lesson for Guests (The Parable of The Reserved Seats)) and) A Lesson for the Host) 14:15 24 The Parable of The Rejected Invitation) (or, of The Great Supper)) 14:25 33 The Cost of Discipleship. The Parables of) The Rash Builder) and) The Reasonable King) 14:34, 35 Useless Salt) ) 14:1 6 The Healing, on a Sabbath, of a Man Afflicted with Dropsy) 14 1 Now it happened on a sabbath, as Jesus went to eat in the house of one of the leading Pharisees, that they were watching him closely. 2 And right there in front of him was a man afflicted with dropsy. 3 Jesus reacted by asking the law-experts and Pharisees, Is it lawful to heal on the sabbath or not? 4 But they were silent. And he took hold of the man, healed him, and let him go.��425��) 5 Then he asked them, Who of you, if his son��426�� or his ox falls into a well on the sabbath day, will not immediately pull him out? 6 And they could not return an answer.) ) 1. Now it happened on a sabbath, as Jesus went to eat in the house of one of the leading Pharisees, that they were watching him closely.) If there is any topical connection between this and the preceding chapter, it could be one of the following:) a. The hostility of Christ s adversaries and their followers (13:14, 17, 31 35) is continued in chapter 14:1 f.) b. The healings to which Jesus refers in 13:32, an example of which is recorded in 13:10 17, are continued in 14:1 6.

Chapter 13 records the cure of a woman; chapter 14 that of a man.) c. The sabbath controversy between Jesus and his adversaries (13:10 17) is continued in 14:1 6.) A prominent Pharisee invites Jesus for dinner. For earlier occasions when an invitation to eat with a Pharisee was extended to Jesus see 7:36; 11:37. But the invitation now recorded was different: it was a request to recline at table with the Pharisee and the other guests for the important sabbath day dinner. All preparations had been made the day before, of course. The important Pharisee at whose home the festive meal was given seems to have been well supplied with earthly goods (read verse 12).) We feel inclined to say, How kind of this prominent Pharisee to extend such an invitation to Jesus!

However, the evangelist adds, They were watching him closely. The purpose of inviting Jesus was that they the host plus the fellow Pharisees and law-experts he had invited by closely watching Jesus, might discover a ground for an accusation against him.) 2. And right there in front of him was a man afflicted with dropsy. Had this man been planted there? Had they brought him in to serve as a trap into which, they hoped, Jesus would fall? Some interpreters favor this view.

The possibility cannot be excluded, but it is by no means certain. In these regions and at that time it was not at all unusual for people to walk in uninvited. See on 7:37, 38.) The poor man was afflicted with dropsy. This abnormal accumulation of fluid is not only serious in itself but is also a sign of illness affecting the kidneys, liver, blood, and/or heart. Moreover, the rabbis were of the opinion that the person so afflicted had committed a grievous sin.��427��) It would seem that up to this point the guests had not yet reclined at table. Since we already know that the heart of Jesus was ever filled with sympathy and that he had power to heal, we can predict what is about to happen.) 3.

Jesus reacted by asking the law-experts and Pharisees, Is it lawful to heal on the sabbath or not?) It is becoming clear that another sabbath controversy is in the making. For earlier clashes of this nature see on 6:1 5; 6:6 11; and 13:10 17, the final two dealing with healings on the sabbath (the withered hand and the crippled woman). When Jesus now asks his critics whether a work of healing is permitted on the sabbath day, he is repeating in essence what he had asked in connection with the healing of the man with the withered hand (6:9). In both cases he asked the question before effecting the cure. The prevailing opinion among the rabbis was that healing of the sick and/or handicapped is not allowed on the sabbath unless there is a distinct probability that delay will be fatal.) As had happened in the case recorded in chapter 6 so also now Christ s critics remained silent: 4. But they were silent.

Since they did not avail themselves of the opportunity to object, they had no ground to stand on if they would later try to accuse Jesus before the authorities. And he took hold of the man, healed him, and let him go.) 1 1 2 8 0 “tw://bible.?id=40.8.17|AUTODETECT|” The passage reads as if for Jesus healing this sorely afflicted man was the easiest thing in the world. In a sense it was. He did not have to overexert himself. He had power enough and to spare. In another sense, however, it was not easy. See ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 1 1 -1 9 0 0 and N.T.C. on that passage.) 1 27 2 8 0 0 5. Then he asked them, Who of you, if his son or his ox falls into a well on the sabbath day, will not immediately pull him out?) Even in all the massive Jewish sabbath regulations I have not been able to discover any that forbids a sabbath day rescue of a son or of an ox��428�� that had fallen into a well.) With respect to the Qumran people the situation was different. The following regulation is found in The Damascus Document XIII, Let not a man help an animal to give birth on the sabbath day, and if she lets her young fall into a cistern or ditch, let him not lift it out on the sabbath. Among the Jews in general, however, no one would hesitate to hurry to the rescue. Note especially the word immediately; that is (in this case) without waiting until the end of the sabbath.) 6. And they could not return an answer.

Compare:) But they were silent (verse 4)) with) And they could not return an answer (verse 6)) In the first instance they did not want to answer; in the second they were not able to do so. They could not because they were unwilling to admit that they were wrong. The majesty of Christ and his triumph over his enemies stands out clearly.) For Practical Lessons and Greek Words, etc., see pp. 726 729.) ) 14:7 14 A Lesson for Guests (The Parable of The Reserved Seats)) and) A Lesson for the Host) 7 Noticing how the guests were picking out the places of honor at the table, he spoke this parable to them: 8 When you are invited by anyone to a wedding feast, do not recline in the place of honor, for a person more distinguished than you may have been invited by him. 9 If so, the one who invited both you and him will come and say to you, Make room for this man. Then with embarrassment you will be taking and keeping the lowest place. 10 Instead, when you are invited, go and recline in the lowest place, so that when your host comes he will say to you, Friend, move up higher. Then you will be honored in the eyes of all your fellow guests. 11 For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted. ) 12 Then, also (addressing) his host, he said, When you give a luncheon or a dinner, do not habitually invite your friends or your brothers or your relatives or your rich neighbors, lest they invite you back and you receive a return payment. 13 On the contrary, when you give a reception,��429�� make it a practice to invite poor people, crippled, lame, blind, 14 and you will be blessed, since they cannot repay you; for you will be repaid at the resurrection of the righteous. ) ) A. A Lesson for Guests: The Parable of The Reserved Seats) And now the invited guests are beginning to take their places at table:) 7.

Noticing how the guests were picking out the places of honor at the table, he spoke this parable to them:) If rabbinic sources written somewhat later furnish a true description of dinner habits that prevailed during Christ s sojourn on earth, as they probably do, then in the room where the festive dinner was to be held the couches for three were arranged each in the shape of a U around a low table.) The central position (think of the U s curved base) of table No. 1 was considered the place of highest honor. To the left of the most highly honored person the one second in honor would be reclining; to the right of the most highly honored one the third in honor would take his place. On the three-person couch (the triclinium) to the left of the first couch the order of reclining would continue as follows: central, fourth; left of central, fifth; right of central, sixth; and so also for the third couch (the one to the right of the first couch); central position, seventh; left of central, eighth; right of central, ninth, etc.��430��) What Jesus noticed was this, that when the moment arrived for the guests to recline at table there was an unseemly scramble for the places of honor. This was definitely a violation of proper table etiquette. The person in charge let us call him the host acting on orders of the owner of the house, though often owner and host were the same person, had reserved the select seats. Not in the sense that he had placed a huge sign on them, reading R E S E R V E D, but in the sense that he wanted these places to be occupied by certain definite guests, and not by other people.

The fact that, in the sense indicated, these places were indeed reserved and not meant for just anybody is clear from verse 9.) But to the mind and heart of Jesus what was happening was not merely a violation of table etiquette but a manifestation of lack of humility, as verse 11 proves. It is for this reason that the contents of 14:8 11 are called, and actually are, a parable.) 8, 9. When you are invited by anyone to a wedding feast, do not recline in the place of honor, for a person more distinguished than you may have been invited by him. If so, the one who invited both you and him will come and say to you, Make room for this man. Then with embarrassment you will be taking and keeping the lowest place.) Jesus now shows what can be expected to happen when at a wedding feast (in connection with which rules were rather stringent) someone rushes to occupy a place not intended for him. The host, seeing what has happened, will come and, accompanied by another invited guest, will tell the usurper, Give your seat to this man, a man who, as the host regards him, is more distinguished.

The result will be that the bold and presumptuous guest will then, in painful embarrassment, have to vacate his seat and take and keep the lowest place.) But why the lowest? Probably for one of two reasons: (a) because by this time all the other places are occupied; or (b) because even if there are still several vacant places, the humiliated individual will wisely take the very lowest seat, for he will not wish to experience a second humiliation.) 10. Instead, when you are invited, go and recline in the lowest place, so that when your host comes he will say to you, Friend, move up higher. Then you will be honored in the eyes of all your fellow guests.) 1 1 2 8 0 “tw://bible.?id=20.25.6|AUTODETECT|” The meaning is clear enough. What is somewhat surprising is that the Pharisees and the experts in the law were in need of hearing these truths. They should have known better. After all, what Jesus was saying came close to being a repetition of what ) 7 1 -1 9 0 “tw://bible.?id=20.25.6|AUTODETECT|” Prov. 25:6) 1 1 -1 9 0 “tw://bible.?id=20.25.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=20.25.7|AUTODETECT|” 7) 1 1 -1 9 0 0 had taught long ago (freely translated): Do not give yourself airs in the presence of a king. Do not occupy the place reserved for important people. It is better to have someone say to you, Come up here, than to be forced to a lower place in the presence of a prince. ) 1 1 2 8 0 0 And now the key sentence, the one that shows that the words of verses 8 10, though certainly descriptive of that which actually took place, constitute a parable:) 1 1 2 8 0 “tw://bible.?id=40.23.12|AUTODETECT|” 11. For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted. Very appropriately these same words are also found in the conclusion of the parable of The Pharisee and The Tax Collector (18:14) and in ) 7 1 -1 9 0 “tw://bible.?id=40.23.12|AUTODETECT|” Matt. 23:12) 1 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” Job 22:29) 1 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” Prov. 29:23) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 The meaning is clear. It will probably stand out even more clearly when some biblical examples are given.) What happened to those who exalted themselves?) Do you remember Nabal?) This bread and water are my own.) They are not David s, mine alone. ) His heart then died. Twas like a stone.) 1 1 2 8 0 “tw://bible.?id=9.25.3|AUTODETECT|” Read that man s story in ) 7 1 -1 9 0 “tw://bible.?id=9.25.3|AUTODETECT|” I Sam. 25:3) 1 1 -1 9 0 “tw://bible.?id=9.25.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=9.25.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=9.25.36-9.25.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=9.25.36-9.25.38|AUTODETECT|” 36 38) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Do you recall Jezebel?) Her boastful words, her lying tongue?) How she was out the window flung,) Her body then reduced to dung?) 1 1 2 8 0 “tw://bible.?id=11.21.7|AUTODETECT|” For the report on her, turn to ) 7 1 -1 9 0 “tw://bible.?id=11.21.7|AUTODETECT|” I Kings 21:7) 1 1 -1 9 0 “tw://bible.?id=11.21.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.21.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=12.9.30-12.9.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.9.30-12.9.37|AUTODETECT|” II Kings 9:30 37) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 And Nebuchadnezzar?) He said, This is the place I built. ) His heart with ugly pride was filled.) God intervened: his pride was killed.) 1 1 2 8 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” Be sure to study ) 7 1 -1 9 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” Dan. 4:30 33) 1 1 -1 9 0 0 , but do not stop there. In fairness to Nebuchadnezzar read also verses 34 37.) 1 4 2 8 0 0 And Herod Agrippa I) Now look at him, so richly groomed,) And listen to him & but he s doomed:) His body by the worms consumed.) 7 1 2 8 0 “tw://bible.?id=44.12.20-44.12.23|AUTODETECT|” Acts 12:20 23) 1 1 -1 9 0 0 contains the story.) 1 5 2 8 0 0 But now the other side of the picture: what happened to those who humbled themselves?) First of all, Hannah) In sorrow she did not rebel.) Humbly she prayed, as God could tell.) He gave her little Samuel.) 1 1 2 8 0 “tw://bible.?id=9.1.12-9.1.20|AUTODETECT|” Read ) 7 1 -1 9 0 “tw://bible.?id=9.1.12-9.1.20|AUTODETECT|” I Sam. 1:12 20) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Next, Mary, the mother of Jesus) My soul doth magnify the Lord, ) She said, her heart in full accord) With God, by heaven and earth adored.) 1 1 2 8 0 “tw://bible.?id=42.1.26-42.1.56|AUTODETECT|” For the full story read ) 7 1 -1 9 0 “tw://bible.?id=42.1.26-42.1.56|AUTODETECT|” Luke 1:26 56) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 Then the tax collector or publican, in the parable of) The Pharisee and The Tax Collector) O God be merciful to me, ) He said, the sinner though I be. ) And fully justified went he.) 1 1 2 8 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” Be sure to study ) 7 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” Luke 18:9 14) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Last of all, there was Paul.) His life was Christ. Twas not a dream.) We re saved by grace, that was his theme:) God sent his Son us to redeem. ) 1 1 2 8 0 “tw://bible.?id=46.15.9|AUTODETECT|” Among the many passages that could be cited to prove Paul s humility and how the grace of God was magnified in his life some of the most important are the following: ) 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” 6:14) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.10.17|AUTODETECT|” Moreover, Scripture is full of passages in which the necessity of humility is held before us: ) 7 1 -1 9 0 “tw://bible.?id=19.10.17|AUTODETECT|” Ps. 10:17) 1 1 -1 9 0 “tw://bible.?id=19.69.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.32|AUTODETECT|” 69:32) 1 1 -1 9 0 “tw://bible.?id=20.26.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.26.12|AUTODETECT|” Prov. 26:12) 1 1 -1 9 0 “tw://bible.?id=23.14.12-23.14.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.14.12-23.14.15|AUTODETECT|” Isa. 14:12 15) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” 57:15) 1 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|” Matt. 18:4) 1 1 -1 9 0 “tw://bible.?id=40.20.25-40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.25-40.20.28|AUTODETECT|” 20:25 28) 1 1 -1 9 0 “tw://bible.?id=40.23.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.12|AUTODETECT|” 23:12) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” John 13:1 15) 1 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ; and the already mentioned ) 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 0 (to which can now be added verse 6).) 1 1 2 8 0 “tw://bible.?id=45.3.27|AUTODETECT|” Christ s teaching on humility is one of the most important and constantly recurring subjects in the entire New Testament. Does it not harmonize beautifully with the doctrine of salvation by grace alone? Without fear of successful contradiction one can state that humble trust in God and grateful eagerness to carry out his will are stressed throughout Scripture. Where then is the glorying [or boasting]? It is excluded! 7 1 -1 9 0 “tw://bible.*?id=45.3.27|AUTODETECT|” Rom. 3:27) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 B. A Lesson for the Host) 12 14. Then, also (addressing) his host, he said, When you give a luncheon or a dinner, do not habitually invite your friends or your brothers or your relatives or your rich neighbors, lest they invite you back and you receive a return payment. On the contrary, when you give a reception, make it a practice to invite poor people, crippled, lame, blind, and you will be blessed, since they cannot repay you; for you will be repaid at the resurrection of the righteous.) The parable has ended. But Jesus still has a word for the host. The Master had undoubtedly observed that most of the guests were important people.

But if the rich socialize only with the rich, the learned only with the learned, the influential only with the influential, what happens to the rest of society?) Jesus does not forbid normal social life. Birds of a feather will indeed flock together. That is natural and good. But rigid restrictions along those lines are not in keeping with the spirit of the gospel. The words of Jesus were and are very wise indeed. His order should be obeyed.

Note the following:) 1 1 2 8 0 “tw://bible.?id=45.12.13|AUTODETECT|” a. By constantly inviting only those who are able to invite you in return, where is there any room for putting into practice the biblical requirement that hospitality be shown to those in need? See ) 7 1 -1 9 0 “tw://bible.?id=45.12.13|AUTODETECT|” Rom. 12:13) 1 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.2|AUTODETECT|” I Tim. 3:2) 1 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.8|AUTODETECT|” Titus 1:8) 1 1 -1 9 0 “tw://bible.?id=60.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.9|AUTODETECT|” I Peter 4:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” b. If such selfishness is practiced, where is the reward at the resurrection of the righteous, for which see the beautiful words of ) 7 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” Matt. 25:34 40) 1 1 -1 9 0 0 ? The righteous not as they are in themselves but as pronounced by God, on the basis of Christ s atonement.) 1 11 2 8 0 0 c. Even in the present life those who associate only with the people of their own set miss the thrill resulting from generous sharing, the joy beaming from the eyes of those who have been blessed.) Somehow, not only for Christmas) But all the long year through,) The joy that you give to others) Is the joy that comes back to you.) And the more you spend in blessing) The poor and the lonely and sad,) The more of your heart s possessions) Return to make you glad.) John Greenleaf Whittier) d. Selfish people are cheating themselves also in other ways. To give an example: What minister cannot bear testimony to the fact that some of the finest lessons he ever learned were given to him by the poor, the dull, the small, the sick, the handicapped, the dying?) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Therefore, by failing to heed Christ s command one is not only cheating others but even himself & and dishonoring God, the God who loves those who without that love would have perished everlastingly 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 0 ).��431��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.14.1-42.14.14|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.14.1-42.14.14|AUTODETECT|” Luke 14:1 14) 1 15 2 8 0 0 Verse 5) Who of you, if his son or his ox falls into a well on the sabbath day, will not immediately pull him out? Evidently, then, there are certain things that may not be left undone on the sabbath.) Who & will not immediately pull him out? But are we as concerned about the spiritual welfare of our children as we are about their physical safety? If we are, we should insist on providing a thorough Christian education for them.) Verse 10) Go and recline in the lowest place. The glory of taking the lowest place is that from there the only direction one can go is up. ) Verse 13) Invite poor people. To be sure, this advice was revolutionary.

But the revolution here advocated permits no violence. It does not amount to taking from the rich to give to the poor. Those who have are admonished of their own accord to share with the have-nots.) ) Notes on Greek Words, Phrases, and Constructions in 14:1 14) Verse 1) Note ������ & ���: it happened & that. The style here is based on Hebrew.) �P��v &��� ��������������, third per. pl. periphrastic imperf. middle indicat. of ���������, to watch closely; in the present case with evil intent. Whether the pronoun is emphatic here is by no means certain. In Koine Greek �P��� does not always indicate special emphasis.) Verse 2) Q��������* (from U����, dropsy; cf.

U���, water), afflicted with dropsy. Etymologically related are water, dropsy, hydrant, hydrangea. Dropsy consists of excessive accumulation of fluid in body tissues.) Verse 3) 1 1 2 8 0 “tw://bible.?id=42.1.60|AUTODETECT|” ���������, nom. s. masc. aor. participle of ����������. Although in very many cases this Greek verb corresponds to English answer, reply, indicating an answer to a question that was asked, this is by no means always the case. Frequently the Greek verb introduces a response or reaction to a situation. See the following passages: ) 7 1 -1 9 0 “tw://bible.?id=42.1.60|AUTODETECT|” Luke 1:60) 1 1 -1 9 0 “tw://bible.?id=42.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.5|AUTODETECT|” 5:5) 1 1 -1 9 0 “tw://bible.?id=42.7.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.40|AUTODETECT|” 7:40) 1 1 -1 9 0 “tw://bible.?id=42.8.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.21|AUTODETECT|” 8:21) 1 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” 50) 1 1 -1 9 0 “tw://bible.?id=42.9.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.41|AUTODETECT|” 9:41) 1 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” 49) 1 1 -1 9 0 “tw://bible.?id=42.11.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.45|AUTODETECT|” 11:45) 1 1 -1 9 0 0 , etc. So also here.) 1 3 2 8 0 0 ������, here occurring in a question and meaning, Is it proper or lawful? ) Verse 4) !�������, third per. pl. aor. indicat. of !������, to be quiet. In accordance with the specific context in which this verb occurs it acquires the following meanings:) 1 1 2 8 0 “tw://bible.?id=44.11.18|AUTODETECT|” They were quiet; i.e., offered no further objection 7 1 -1 9 0 “tw://bible.?id=44.11.18|AUTODETECT|” Acts 11:18) 1 1 -1 9 0 “tw://bible.?id=44.21.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.14|AUTODETECT|” 21:14) 1 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” ). Paul instructs certain excitable individuals to be ambitious about living calmly ; i.e., leading a quiet life 7 1 -1 9 0 “tw://bible.?id=52.4.11|AUTODETECT|” I Thess. 4:11) 1 1 -1 9 0 “tw://bible.?id=42.23.56|AUTODETECT|” ). The women who saw the tomb and how the body was laid in it were quiet that is, they rested on the sabbath 7 1 -1 9 0 “tw://bible.?id=42.23.56|AUTODETECT|” Luke 23:56) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.6.12|AUTODETECT|” �����������, nom. s. masc. 2nd aor. middle participle of ���������, to take hold of; so also in ) 7 1 -1 9 0 “tw://bible.?id=54.6.12|AUTODETECT|” I Tim. 6:12) 1 1 -1 9 0 “tw://bible.?id=42.20.20|AUTODETECT|” . Further, to lay hold on 7 1 -1 9 0 “tw://bible.?id=42.20.20|AUTODETECT|” Luke 20:20) 1 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” ); to seize (23:26, etc.); and to take to oneself, be concerned about, help 7 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” Heb. 2:16) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verse 5) �����. That this is an anacoluthon is clear, for we have to look ahead all the way to the subject of �������� to find the antecedent on which this pronoun depends. Literally the sentence reads, Whose son or ox of you shall fall into a well, and he [the father of the son, and owner of the ox] will not immediately pull him up (even) on the sabbath day? It makes little difference whether on the sabbath day is combined with fall into a well or with pull him up, since obviously both actions take place on that day and in immediate succession. In thought, at least, on the sabbath day belongs to the entire question.) 1 1 2 8 0 “tw://bible.?id=42.13.15|AUTODETECT|” Although there is some degree of doubt regarding the reading son or ox instead of the variant donkey or ox, the textual evidence would seem to favor the former. In an early copy did a scribe unwittingly write donkey, because he was reminded of the somewhat similar passage, ) 7 1 -1 9 0 “tw://bible.?id=42.13.15|AUTODETECT|” Luke 13:15) 1 1 -1 9 0 0 ? And was his error also partly due to the close resemblance between the two words �1��, son, and D���, donkey, when written in abbreviated uncials?) 1 1 2 8 0 “tw://bible.?id=43.4.11|AUTODETECT|” �����, well. Cf. The well is deep and Jacob & gave us this well 7 1 -1 9 0 “tw://bible.?id=43.4.11|AUTODETECT|” John 4:11) 1 1 -1 9 0 “tw://bible.?id=43.4.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.4.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=66.9.1|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=66.9.1|AUTODETECT|” Rev. 9:1) 1 1 -1 9 0 “tw://bible.?id=66.9.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.9.2|AUTODETECT|” 2) 1 1 -1 9 0 0 the reference is to the shaft of the abyss. ) 1 1 2 8 0 0 ��������, third per. s. future indicat. middle of �����, to fall.) 1 1 2 8 0 “tw://bible.?id=44.11.10|AUTODETECT|” ��������, third per. s. future indicat. act. of ������**, in the New Testament used only here and in ) 7 1 -1 9 0 “tw://bible.?id=44.11.10|AUTODETECT|” Acts 11:10) 1 1 -1 9 0 0 , to pull or draw up. Cf. space.) 1 1 2 8 0 0 Verse 6) 1 1 2 8 0 “tw://bible.?id=45.9.20|AUTODETECT|” �������������. Note double compound (��� and ��), aor. infinitive of �������������. The only other New Testament instance of this compound is ) 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” Rom. 9:20) 1 1 -1 9 0 “tw://bible.?id=42.14.6|AUTODETECT|” , to talk back. In my thesis I have shown that in ) 7 1 -1 9 0 “tw://bible.?id=42.14.6|AUTODETECT|” Luke 14:6) 1 1 -1 9 0 “tw://bible.?id=40.22.34|AUTODETECT|” ��� has the meaning in return . Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.22.34|AUTODETECT|” Matt. 22:34) 1 1 -1 9 0 “tw://bible.?id=42.14.6|AUTODETECT|” and Syriac rendering of ) 7 1 -1 9 0 “tw://bible.?id=42.14.6|AUTODETECT|” Luke 14:6) 1 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” , They were not able to give answer. In ) 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” Rom. 9:20) 1 1 -1 9 0 0 , on the other hand, the prefix ��� indicates opposition, to argue against, as is clear from the entire context there.) 1 16 2 8 0 0 Forms of ����� in verses 7 24) Verses 7 14 contain a lesson for guests (the parable of The Reserved or Best Seats) and a lesson for the host. Verses 15 24 present the parable of The Slighted, and therefore in a sense Rejected Invitation (also called that of The Great Supper or The Great Banquet). It is understandable that material of this kind would contain several references to invitations. In fact, in verses 7 24 forms of the verb �����, to call, but here especially in the sense to invite, occur no less than 12 times. It may be helpful to treat these twelve as a group, beginning with the most simple or basic form.) 1. ������� (verse 16), third per. s. aor. indicat. act.: A man & invited many guests. ) 2. A & ������� (verse 9), nom. s. aor. act. participle: the one having invited or the one who invited.

Compare this with No. 8.) 3. ����� (verse 13), sec. per. s. pres. imperat. act., invite, meaning, you must invite. ) 4. ���� ����������� (verse 7), acc. pl. of �1 ����������, perf. pass. participle: those who had been invited; in the present context the guests, for it is clear that the individuals to whom reference is made here had accepted the invitation that had been extended to them, and were actually present.) 5. ���� ����������� (verse 17), same form as the immediately preceding except that (a) here we have the dat. pl.: (to tell) those who had been invited, and (b) the invited individuals had responded negatively to the invitation; hence, were not guests. ) 6. ��� ���������� (verse 24), again the same but now gen. pl.: of those & invited. ) 7. � ���������� (verse 8), third per. s. perf. pass. subjunct. periphrastic: a & person may have been invited. ) 8. A �������� (verse 10), nom. s. masc. perf. act. participle: the man who has extended the invitation, the host. Compare this with No. 2.) 9. �� ��������� (verse 12), same as the immediately preceding, but now in the dat.: & he said & to the one who had invited him, or simply, to the host. ) 10, 11. ������, sec. per. s. aor. subjunct. (after E���) pass.: when you are invited (thus both in verse 8 and verse 10).) 12. ������������ (verse 12), third per. pl. aor. subjunct. (after ������) of ��������: lest they invite you back. ) Verses 7 9) (from here on minus ����� forms)) �����, pres. act. participle of ����, to hold toward, fix attention (with ���� understood) on, notice.) 1 1 2 8 0 “tw://bible.?id=42.20.46|AUTODETECT|” �����������, place of honor; acc. pl. -� in verse 7; acc. s. -� in verse 8. See also ) 7 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” Luke 20:46) 1 1 -1 9 0 “tw://bible.?id=40.23.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.6|AUTODETECT|” Matt. 23:6) 1 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.39|AUTODETECT|” Mark 12:39) 1 1 -1 9 0 0 .) 1 35 2 8 0 0 ���������, third per. pl. imperfect (descriptive or progressive) middle of �����, to choose. Cf. elect, and see the note on 6:13 on page 333.) �t ����������, sec. per. s. aor. subjunct. (in a prohibition) pass. of ���������, to recline at table. See the note on 7:36 on page 411; and for this verb and its synonyms see the note on 11:37 on page 645.) In order to understand the grammatical construction of verses 8, 9 it is probably best first of all, without regard to what sounds best in modern English, to translate the original literally. The result would be as follows: When [or: whenever] you are invited by anyone to a wedding feast, do not recline in the place of honor, lest [������] one more distinguished than you may have been invited by him, and (lest) the one who invited both you and him come and say to you, etc.) The question then arises, since both � ���������� and ��� are dependent on ������, how is it that the first is in the subjunctive, the second in the future indicative? The answer is that there is, and always has been, a very close relation between the future indicative and the subjunctive. Both may express contingency, relative uncertainty, possibility rather than certainty.

See A. T. Robertson s excellent discussion in Gram. N.T., p. 846 and especially pp. 926 928. For another illustration of this interchange between subjunctive and future indicative see 12:58.) �x� & �����. This aorist has been called punctiliar, impressive, authoritative.

It surely is all that. It indicates a brusque command, one that anticipates immediate compliance.) While ��� (sec. per. s. aor. subjunct. middle of ���) may simply indicate a change of action, the pres. continuative infinitive �������� indicates that the embarrassed person takes and keeps the lowest place.) Verse 10) ������, sec. per. s. 2nd aor. imperat. of �������; see the note on 11:37 on page 645.) ��� most naturally goes with 5��: so that he will say to you. ) �����������, sec. per. s. 2nd aor. imperat. of ������������*, to move up.) Verse 11) Q��� and �������� are nom. s. masc. pres. act. participles; and Q��������� and �������������� are third per. s. fut. indicat. passive verbs. Meaning: For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted. ) Verse 12) �����, sec. per. s. pres. (durative) subjunct. act. of �����, to do, make, produce, but in connection with meals, such as breakfasts, luncheons, etc., to give, arrange.) ������, luncheon. See also the note on 11:37 on page 645.) �������, dinner, supper, the day s principal meal; sometimes banquet. See M. M., p. 139.) �t �����, note pres. tense; hence, do not keep inviting, do not habitually invite.

Similarly in verse 13 ����� is pres. tense, make a practice of inviting.) ��������, acc. pl. of ������, neighbor; from ��, in the sense of land; hence, a person from the same land or region and thus a neighbor.) ������ & ��������� ���, lest they invite you back and you receive a return payment (lit. and a return payment or repayment come to you). Acceptable also is the somewhat freer rendering, if you do, they may invite you back, etc. For a different construction and translation, one I cannot accept, see Robertson, Translation, Luke, p. 86. Jesus is not explicitly warning against a wrongly motivated invitation, but against a wrong social attitude, the ignoring of the underprivileged.) Verse 13) For �����, s. acc. of ����, see the note on 5:29 on page 306.) ���������, acc. pl. m. of ��������* (also spelled -����), here and in verse 21, maimed or crippled. According to some the prefix �� means all the way up. This is possible.) ) 14:15 24 The Parable of The Rejected Invitation) or of) The Great Supper��434��) 15 Now when one of those reclining at table with him heard this, he said to Jesus, Blessed is the man who will partake of the feast��432�� in the kingdom of God. 16 Jesus said to him: A certain man was arranging a big dinner and invited many guests. 17 At the time fixed for the dinner he sent out his servant to tell those who had been invited, Come, for everything is now ready. 18 But they all alike began to make excuses.) The first one said to him, I have just bought a piece of land,��433�� and I must go out and look it over; consider me excused. 19 Another said, I just bought five teams of oxen, and I m on my way to try them out; consider me excused. 20 And still another said, I just got married; that s why I can t come. ) 21 So the servant came and reported these answers to his master.

Then the owner of the house became angry and said to his servant, Hurry out into the streets and alleys of the town, and bring in the poor, crippled, blind, and lame. ) 22 The servant answered, Sir, what you ordered has been done, but there is still room. ) 23 Then the master told his servant, Go out into the highways and hedgerows and compel people to come in, that my house may be full; 24 for I tell you that not one of those men who were invited shall taste my dinner. ) ) The reference Jesus made to the resurrection of the righteous and the blessedness connected with it produced an enthusiastic comment by one of the guests:) 15. Now when one of those reclining at table with him heard this, he said to Jesus, Blessed is the man who will partake of the feast in the kingdom of God.) Some commentators view this exclamation as the expression of commendable yearning for the kingdom of God in its final stage. Others interpret it to have been a superficial ejaculation from a self-righteous Pharisee. It is not necessary to choose sides in this dispute.) 1 1 2 8 0 “tw://bible.?id=19.23.5|AUTODETECT|” As to describing the eschatological blessedness pertaining to the kingdom of God under the symbolism of a heavenly banquet, this representation is not at all unbiblical. In fact, Scripture often pictures the joy of the new heaven and earth as that of guests reclining together on couches at a table loaded with food and drink (wine, for example), and communicating with each other and with the host in a spacious banqueting hall flooded with light. Elements of this representation can be found in such passages as ) 7 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” Ps. 23:5) 1 1 -1 9 0 “tw://bible.?id=23.25.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.25.6|AUTODETECT|” Isa. 25:6) 1 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.11|AUTODETECT|” Matt. 8:11) 1 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=40.22.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.1|AUTODETECT|” 22:1) 1 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=40.26.29|AUTODETECT|” 26:29) 1 1 -1 9 0 “tw://bible.?id=41.14.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.25|AUTODETECT|” Mark 14:25) 1 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” Rev. 3:20) 1 1 -1 9 0 “tw://bible.?id=66.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.9|AUTODETECT|” 19:9) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 The question is always: to what extent should these elements be interpreted literally, to what extent figuratively? When we answer, Symbolism probably predominates, this should not be interpreted to mean that the blessedness and the joys will be unreal. They will be very real indeed, but it is useless to speculate, and it is unjustifiable to be positive where Scripture sheds little or no light.) As Jesus saw it, the far more important question for everyone to answer is this, Have I really accepted the invitation to enter this house of feasting? Does my life show that I have accepted it and am on the way to this blessed experience, enjoying a foretaste of it even now? This may well be considered the introduction to the parable Jesus now tells:) 16, 17. Jesus said to him: A certain man was arranging a big dinner and invited many guests.

At the time fixed for the dinner he sent out his servant to tell these who had been invited, Come, for everything is now ready.) First there was the preparatory invitation. It would seem that in the present case all who were invited accepted. There is no mention of any who declined. Then, shortly before the beginning of the feast, the host sent a servant to tell the invited people, Come, for everything is now ready. ) 1 1 2 8 0 “tw://bible.?id=17.5.8|AUTODETECT|” The custom of double invitation, as here, was not at all unusual among the Jews. This appears not only from ) 7 1 -1 9 0 “tw://bible.?id=17.5.8|AUTODETECT|” Esther 5:8) 1 1 -1 9 0 “tw://bible.?id=17.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=17.6.14|AUTODETECT|” 6:14) 1 1 -1 9 0 0 but also from the boast of the men of Jerusalem that none of them went to a banquet unless he were invited twice. ��435��) 1 2 2 8 0 0 18 20. But they all alike began to make excuses. The first one said to him, I have just bought a piece of land, and I must go out and look it over; consider me excused. Another said, I just bought five teams of oxen, and I m on my way to try them out; consider me excused. And still another said, I just got married; that s why I can t come.) It should be stressed that all these people had already promised to come. However, now all go back on their earlier promises. In view of the huge amount of work involved in getting everything ready for the guests, that cancellation of commitments was an offense. It proved that they had been insincere. They had said Yes, when they meant No. ) 1 1 2 8 0 “tw://bible.*?id=5.24.5|AUTODETECT|” Besides, how shallow were the excuses offered! The man who said, I have just bought a piece of land, and I must go out and look it over, and who, on that ground, begged to be excused, knew very well that he had not bought that field sight unseen. Also, if he wanted to examine it more carefully, he would have every opportunity to do so afterward. Similarly, the fellow who had bought the five yoke of oxen knew he was stretching the truth when he said that on that account he would not be able to attend the banquet. I m on my way to try them out, he said. Well, if he had entertained any serious doubts about the excellence of these animals he would not have paid out his money for them.

And as to trying them out, that could easily be done at a later time. The third fellow s excuse was as lame as were the others. Even ) 7 1 -1 9 0 “tw://bible.?id=5.24.5|AUTODETECT|” Deut. 24:5) 1 1 -1 9 0 0 , which during the first year of his married life exempted a man from military service and from being charged with any public business, did not at all deprive him of the right to attend a banquet. In fact, it rather encouraged the exercise of this right; note the words at the end of that passage: he shall cheer up his wife whom he has taken. Taking her along to the feast would have cheered her up, indeed! And if, before doing so, he had told the host about his marriage, that warmhearted person would have said, By all means take her along! ) 1 1 2 8 0 0 What we have here, therefore, is a series of trifling subterfuges, empty pretexts.) 1 1 2 8 0 “tw://bible.?id=23.53.1|AUTODETECT|” Thus also, from the beginning until now, ever so many people had offered alibis for refusing to accept from the heart and hand of God salvation full and free. The prophets had spoken. The people had said No! 7 1 -1 9 0 “tw://bible.?id=23.53.1|AUTODETECT|” Isa. 53:1) 1 1 -1 9 0 “tw://bible.?id=23.65.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.65.2|AUTODETECT|” 65:2) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ). And now, during Christ s ministry, they were saying No! once more 7 1 -1 9 0 “tw://bible.*?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 21. So the servant came and reported these answers to his master. Then the owner of the house became angry and said to his servant, Hurry out into the streets and alleys of the town, and bring in the poor, crippled, blind, and lame.) When the master heard his servant s report he was angry. Was the banquet to be called off now? No indeed! It was going to be held, and at the time previously determined.

So, in order that guests might not be lacking, the servant is now sent into that part of the city where the underprivileged people were living: the poor, crippled, blind, and lame, the very people already mentioned in verse 13. They must now be invited; rather, they must be taken by the hand and brought in. This was probably necessary, not so much because, for example, the blind would not have been able to find the banqueting hall unless they were taken by the hand and led, but rather because all of the groups here mentioned might well entertain serious doubts with respect to the question whether a sumptuous banquet could really be for them.) 22, 23. The servant answered, Sir, what you ordered has been done, but there is still room. Then the master told his servant, Go out into the highways and hedgerows and compel people to come in, that my house may be full & ) Not only has the owner of the house definitely decided that there shall be a banquet and that it shall be held on the date originally planned, but also he wants his house filled with guests. He is that kind of person, very bighearted and generous.

He loves to make people happy, especially those down and out. So into the major roads outside the city he now sends his servant. Along the outside highways here and there some people are living, foreigners perhaps. The very poor people and the kind of folks who, were they living in another part of the world, would be called untouchables had constructed some kind of shelters for themselves amid the rows of shrubs and bushes lining those highways. These highway and these hedgerow people must now be compelled to come to the banquet; compelled not physically but by the force of powerful and loving persuasion.) And what about those people who had been invited first of all, had first accepted the invitation but at the last moment had refused, advancing all kinds of shallow excuses? The answer is found in verse 24. for I tell you that not one of those men who were invited shall taste my dinner.) The little word for should not be left untranslated.

There is indeed a causal connection here. The meaning is: since I want my house to be full, and since none of those first invited shall taste of my dinner, therefore people must be gathered from the highways and the hedgerows.) Who is meant by the pronoun I in I tell you ? The master? But when the master speaks to his servant he uses the second person singular. What we have here is the plural: you.) Probable, therefore, is that here the parable stops. Its central lesson surfaces.

Jesus himself is saying to all present at that dinner, including the man who uttered the exclamation (verse 15), and further to everyone who reads or hears this parable down through the ages, that refusal to accept God s gracious invitation of salvation by grace through faith will result in being excluded from the blessings and joys of the new heaven and earth, the kingdom in its consummation, the church triumphant.) 1 1 2 8 0 “tw://bible.?id=11.19.18|AUTODETECT|” When Israel, as a whole, rejects Christ (verses 18 20), God s plan is not abandoned. Even among the Jews in the old dispensation and during the period of Christ s earthly ministry there were genuine believers (verse 21). There was always that little remnant 7 1 -1 9 0 “tw://bible.?id=11.19.18|AUTODETECT|” I Kings 19:18) 1 1 -1 9 0 “tw://bible.?id=23.14.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.14.32|AUTODETECT|” Isa. 14:32) 1 1 -1 9 0 “tw://bible.?id=23.29.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.29.19|AUTODETECT|” 29:19) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=45.9.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.27|AUTODETECT|” Rom. 9:27) 1 1 -1 9 0 “tw://bible.?id=45.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.5|AUTODETECT|” 11:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.54.2|AUTODETECT|” But now something very wonderful happens, already predicted, to be sure, in the Old Testament 7 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” Isa. 54:2) 1 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” 60:1 3) 1 1 -1 9 0 “tw://bible.?id=19.72.8|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=19.72.8|AUTODETECT|” Ps. 72:8) 1 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” 87) 1 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” ): the church, present even during the old dispensation, now begins to expand among the Gentiles. It now becomes universal, international (see above, verses 22, 23), the body of Christ consisting of both Jew and Gentile. Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” Eph. 2:14) 1 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=48.6.16|AUTODETECT|” The old Israel, that is, those who rejected God s gracious invitation, extended first by the old dispensation prophets and afterward by Jesus himself and his apostles (see verses 16, 17), perishes. Not one of the rejecters is saved (verse 24). The new Israel, consisting of both Jew and Gentile 7 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” Gal. 6:16) 1 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” ), lives on. There can be neither Jew nor Greek; there can be neither slave nor freeman; there can be no male and female; for you are all one in Christ Jesus, says Paul 7 1 -1 9 0 “tw://bible.?id=48.3.28|AUTODETECT|” Gal. 3:28) 1 1 -1 9 0 0 ). In all this the bountiful character of God s love is revealed:) 1 16 2 8 0 0 There s a wideness in God s mercy,) Like the wideness of the sea;) There s a kindness in his justice) That is more than liberty.) For the love of God is broader) Than the measure of man s mind;) And the heart of the eternal) Is most wonderfully kind.) F. W. Faber) Positively stated, then, the one central lesson of the parable is: ACCEPT GOD S GRACIOUS INVITATION. DO IT NOW!) For Practical Lessons and Greek Words, etc., see pp. 738 740.) ) 14:25 33 The Cost of Discipleship. The Parable of) The Rash Builder) and) The Reasonable King) 1 1 2 8 0 “tw://bible.?id=40.10.37|AUTODETECT|” For 14:26, 27 cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.37|AUTODETECT|” Matt. 10:37) 1 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” 38) 1 7 2 8 0 0 25 Now huge crowds were traveling with Jesus; and he suddenly turned and said to them, 26 If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters yes, and even his own life he cannot be my disciple. 27 Anyone who does not carry his cross and follow me��436�� cannot be my disciple.) 28 For who of you, wishing to erect a tower,��437�� does not first sit down and figure out the cost, (to see) whether he has enough money to complete it? 29 Lest perhaps, when he has laid a foundation but is unable to complete the building, all the onlookers poke fun of��438�� him, 30 saying, This fellow began to build but was not able to finish. ) 31 Or what king, setting out to wage war with another king, does not first sit down and consider whether he is able with ten thousand to meet in battle the one coming against him with twenty thousand? 32 And if he is not able, then, while the other king is still a long way off, he sends a delegation and asks for terms of peace. 33 Similarly, therefore, no one of you who does not give up all that belongs to him can be my disciple. ) ) A. The Cost of Discipleship) 25, 26. Now huge crowds were traveling with Jesus; and he suddenly turned and said to them, If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters yes, and even his own life he cannot be my disciple.) The topical connection between this and the preceding section is close; see pp. 538, 539.) 1 1 2 8 0 “tw://bible.?id=40.10.37|AUTODETECT|” On his way toward Jerusalem, through Perea, huge crowds are following Jesus. All at once he turns to them and addresses them in words which in substance, though not exactly, are found also in ) 7 1 -1 9 0 “tw://bible.?id=40.10.37|AUTODETECT|” Matt. 10:37) 1 1 -1 9 0 0 . He tells the people that devotion to himself must be so wholehearted that even attachment to parents and to the other members of one s family must not be allowed to stand in the way.) 1 2 2 8 0 0 What has bothered many people is the word hate which Jesus uses here. Does the Master really mean that a true disciple must dislike, detest, abhor, loathe his father and mother, wife and children, brothers and sisters?) A good rule to follow is always this one: Let Scripture be its own interpreter. The two parallel passages should be placed side by side.) 7 1 2 8 0 “tw://bible.?id=40.10.37|AUTODETECT|” Matthew 10:37) 1 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Compared with ) 7 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 7 1 2 8 0 “tw://bible.?id=40.10.37|AUTODETECT|” Matt. 10:37) 1 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 1 1 -1 9 0 0 ) 1 3 2 8 0 0 He who loves father or mother more than me is not worthy of me; he who loves son or daughter more than me is not worthy of me. If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters & he cannot be my disciple. ) ) ) 1 1 2 8 0 “tw://bible.?id=51.1.18|AUTODETECT|” Clearly, then, the meaning of hate in the Lucan passage is to love less. In all things Christ must always have the pre-eminence 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Other arguments in support of this view:) 1 1 2 8 0 “tw://bible.?id=1.29.31|AUTODETECT|” a. The word hate has the same meaning to love less in ) 7 1 -1 9 0 “tw://bible.?id=1.29.31|AUTODETECT|” Gen. 29:31) 1 1 -1 9 0 0 , Jehovah saw that Leah was hated. The explanation of hated is given in the immediate context, verse 30, Jacob & loved Rachel more than Leah. In other words, he loved Leah less than Rachel. It was in that sense that he hated Leah.) 1 1 2 8 0 “tw://bible.?id=42.14.26|AUTODETECT|” b. That the word hate in ) 7 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 1 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” cannot have the meaning which we generally attach to it is clear also from the fact that Jesus tells us to love even our enemies 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 0 ). Then we should certainly love and not hate members of our immediate family.) 1 1 2 8 0 “tw://bible.?id=42.14.26|AUTODETECT|” What the Savior demands in ) 7 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 1 1 -1 9 0 0 and other passages is complete devotion, the type of loyalty that is so true and unswerving that every other attachment, even that to one s own life, must be subjected to it.) 1 1 2 8 0 0 When an alien wishes to become a citizen of the United States of America he must renounce allegiance to his native land and take an oath of loyalty to the country of his choice. This does not mean that he cannot continue to think highly of the nation to which he has said Farewell, but it does mean that from now on he must serve the land of the free and the home of the brave. Even far more absolute and unconditional must be the loyalty which citizens of the kingdom of God sustain toward their heavenly country and its Lord of lords and King of kings. If a person is unwilling to tender that unconditional devotion, then, says Jesus, he cannot be my disciple. That same expression is found also in the next verse:) 1 1 2 8 0 “tw://bible.?id=40.10.38|AUTODETECT|” 27. Anyone who does not carry his cross and follow me cannot be my disciple. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” Matt. 10:38) 1 1 -1 9 0 0 . This negative statement is implied in its positive parallel, found in 9:23. For the meaning see on that passage.) 1 5 2 8 0 0 B. The Parable of The Rash Builder) One might also call this The Parable of The Reasonable Builder, for that reasonable or sensible man is certainly implied in the words, Who of you does not first sit down and figure out the cost, etc. But though that title must be allowed, it remains true that in this little illustration more is said about the rash builder than about his opposite.) 28 30. For who of you, wishing to erect a tower [or farm building] does not first sit down and figure out the cost, (to see) whether he has enough money to complete it? Lest perhaps, when he has laid a foundation but is unable to complete the building, all the onlookers poke fun of him, saying, This fellow began to build but was not able to finish.) The lesson is Look Before You Leap.) Here is a man who is thinking about building a tower. What kind of tower?

The original does not make this clear. Perhaps a watchtower for his vineyard, so that he can be protected against pillagers, etc., and will have a place or an extra place for storage, and even for temporary residence. Or the tower of which the text speaks may have meant an entire farm building. Whatever it be, the point is that before a man starts to erect the structure he should count the cost. If he does not, he will become a laughingstock, an object of ridicule.) 1 1 2 8 0 “tw://bible.?id=40.7.14|AUTODETECT|” Similarly, before one decides to be Christ s follower, he should realize that being a Christian is not a bed of roses. Did not Jesus make this very clear? See ) 7 1 -1 9 0 “tw://bible.?id=40.7.14|AUTODETECT|” Matt. 7:14) 1 1 -1 9 0 “tw://bible.?id=42.13.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.24|AUTODETECT|” Luke 13:24) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=43.10.27|AUTODETECT|” . To be sure, a true believer is never lost 7 1 -1 9 0 “tw://bible.?id=43.10.27|AUTODETECT|” John 10:27) 1 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=62.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.19|AUTODETECT|” I John 2:19) 1 1 -1 9 0 0 ), but there are many people who seem to have cast their lot with Christ and then & fall away. Think of Demas and of Judas.) 1 6 2 8 0 0 What, then, is the solution? Perhaps I can remain neutral? Read on:) C. The Parable of The Reasonable King) 31, 32. Or what king, setting out to wage war with another king, does not first sit down and consider whether he is able with ten thousand to meet in battle the one coming against him with twenty thousand? And if he is not able, then, while the other king is still a long way off, he sends a delegation and asks for terms of peace.) No, you cannot remain neutral.

You must leap.) The title The Parable of The Reckless King is based upon the fact that such a king is indeed implied, one who does not first sit down and consider, etc. But, again, though that title is applicable, the emphasis is on the reasonable, sensible king.) This king is not in the same position as the builder of the preceding parable. That man was free to act or not to act, to build or not to build. The king, however, is being attacked. Someone is coming against him with twenty thousand soldiers, but he himself has only ten thousand. So he must make a decision.

That decision will probably be to send a delegation and make peace with the attacker.) 1 1 2 8 0 “tw://bible.?id=60.5.8|AUTODETECT|” The illustration is apt. The foe is formidable. See ) 7 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” I Peter 5:8) 1 1 -1 9 0 “tw://bible.?id=62.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.16|AUTODETECT|” I John 2:16) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” . The sinner too must act. Neutrality is impossible. What, then, should he do? He should become reconciled with God. That is the wise, sensible, reasonable thing to do. And is not that exactly what Jesus has been saying all along? See 12:57 59; 13:3, 5, 24, 34. Cf. ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” 21) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.95.7|AUTODETECT|” The two little parables form a unit. Look before you leap. But be sure to leap & in the right direction! Jesus is nearing the cross. Now is the critical hour. Today, O that you would hear his voice! 7 1 -1 9 0 “tw://bible.?id=19.95.7|AUTODETECT|” Ps. 95:7) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Jesus sums it all up in these words:) 33. Similarly, therefore, no one of you who does not give up all that belongs to him can be my disciple.) Wholehearted devotion, all-out loyalty, complete self-denial, so that one places himself, his time, his earthly possessions, his talents, etc., at the disposal of Christ, is what Jesus asks.) But we never can prove the delights of his love) Until all on the altar we lay;) For the favor he shows, and the joy he bestows,) Are for them who will trust and obey.) Trust and obey, for there s no other way) To be happy in Jesus, but to trust and obey.) Rev. J. H. Sammis) For Practical Lessons and Greek Words, etc., see pp. 738 740.) ) 14:34, 35 Useless Salt) 1 1 2 8 0 “tw://bible.?id=40.5.13|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 “tw://bible.?id=41.9.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.50|AUTODETECT|” Mark 9:50) 1 5 2 8 0 0 34 Salt, indeed, is good; but if even the salt becomes tasteless, what will restore it?��439�� 35 It is fit neither for soil nor for the manure pile; it is thrown out. He who has ears to hear, let him hear. ) ) Jesus has been emphasizing that his followers must be wholeheartedly devoted to him. They must not be merely nominal disciples. They should be genuine salt, salt that has not lost its flavor:) 34, 35. Salt, indeed, is good; but if even the salt becomes tasteless, what will restore it? It is fit neither for soil nor for the manure pile; it is thrown out.) As to the underlying figure, it is easy to understand that salt is good.

It is good because it preserves (combats deterioration) and imparts flavor. However, salt may lose its flavor and become tasteless. The salt from the marshes and lagoons or from the rocks in the neighborhood of the Dead Sea easily acquires a stale or alkaline taste, because of its mixture with gypsum, etc. It is then literally useless. It cannot fertilize the soil, and throwing it on the manure pile will not help any.) 1 1 2 8 0 “tw://bible.?id=40.8.12|AUTODETECT|” Jesus, as he walked on earth, saw many Pharisees and scribes, people who advocated a formal, legalistic religion in the place of the true religion proclaimed by the ancient prophets in the name of the Lord. Thus by and large the salt had lost its flavor in the religious life of Israel. Many sons of the kingdom would be cast out 7 1 -1 9 0 “tw://bible.?id=40.8.12|AUTODETECT|” Matt. 8:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” The implication is clear. Just as salt having lost its saltiness cannot be restored, so also those who were trained in the knowledge of the truth but who then resolutely set themselves against the exhortation of the Holy Spirit and become hardened in their opposition are not renewed unto repentance 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Heb. 6:4 6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Because unswerving loyalty to Jesus Christ, and thus to God Triune, is not at all in harmony with the natural cravings of sinful human nature, and yet is absolutely necessary, Jesus concludes with the words He who has ears to hear, let him hear. For explanation see on 8:8b.��440��) ) 1 1 2 8 0 “tw://bible.?id=42.14.15-42.14.35|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.14.15-42.14.35|AUTODETECT|” Luke 14:15 35) 1 9 2 8 0 0 Verses 18, 24) But they all alike began to make excuses. Not one of those men who were invited shall taste my dinner. ) Not for a moment was the host fooled by the excuses.) Here are some modern alibis:) I always have a headache on Sunday. ) Did you know that many more babies are born on Sunday than on any other day of the week? (an excuse by an M.D. for skipping so many services).) There are too many hypocrites in church. ) Verse 33) No one & who does not give up all that belongs to him can be my disciple. ) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” If this sacrifice seems too great, compare it with Christ s sacrifice for us 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Though what was demanded of the rich young ruler is not required of everyone, in one way or another God wants each of us to surrender himself with body and soul to him, serving him wholeheartedly according to the talents he has given us.) ) Notes on Greek Words, Phrases, and Constructions in 14:15 35) Verses 18, 19) It is uncertain which word to supply after ����. The following have been suggested: ������ , ����� , ����� . Probably safe would be all alike. ) Note ������������ in verse 18, ����������� in verses 18 and 19. These are forms of the verb ����������� (= ���� plus �0������), to beg off, to make excuses. The first is the pres. infinitive; the second is the acc. s. masc. perf. pass. participle. The various shades of meaning of this verb may be classified as follows:) 1 1 2 8 0 “tw://bible.?id=42.14.18|AUTODETECT|” to make excuses, to excuse oneself 7 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” Luke 14:18) 1 1 -1 9 0 0 a);) 1 1 2 8 0 “tw://bible.?id=42.14.18|AUTODETECT|” consider me excused, or: please excuse me 7 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” Luke 14:18) 1 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” 19) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=54.4.7|AUTODETECT|” to shun or have nothing to do with 7 1 -1 9 0 “tw://bible.?id=54.4.7|AUTODETECT|” I Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.10|AUTODETECT|” Titus 3:10) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=44.25.11|AUTODETECT|” to refuse 7 1 -1 9 0 “tw://bible.?id=44.25.11|AUTODETECT|” Acts 25:11) 1 1 -1 9 0 “tw://bible.?id=58.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.25|AUTODETECT|” Heb. 12:25) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=54.5.11|AUTODETECT|” to refuse to place on the list 7 1 -1 9 0 “tw://bible.?id=54.5.11|AUTODETECT|” I Tim. 5:11) 1 1 -1 9 0 0 );) 1 1 2 8 0 “tw://bible.?id=55.2.23|AUTODETECT|” to reject 7 1 -1 9 0 “tw://bible.?id=55.2.23|AUTODETECT|” II Tim. 2:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.19|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=58.12.19|AUTODETECT|” Heb. 12:19) 1 1 -1 9 0 0 the meaning of the entire clause seems to be, They begged that no further message be given them. ) 1 4 2 8 0 0 Verse 20) ����, first per. s. aor. indicat. of �����, to marry. Cf. bigamy.) Verse 21) @��������, nom. s. masc. aor. pass. participle of @�����; in the pass. to become angry. Cf. orgy.) 1 1 2 8 0 “tw://bible.?id=40.6.2|AUTODETECT|” �����, acc. pl. of ����, found also in ) 7 1 -1 9 0 “tw://bible.?id=40.6.2|AUTODETECT|” Matt. 6:2) 1 1 -1 9 0 “tw://bible.?id=44.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.11|AUTODETECT|” Acts 9:11) 1 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.10|AUTODETECT|” 12:10) 1 1 -1 9 0 0 , alley. More than one attempt has been made to explain the origin of this Greek word. By some it is traced to the flow or rush (cf. ���, �����) of an object, leaving a trail or lane behind it, and this easily leads to the meaning narrow street, alley. But the very fact that etymologists do not agree would seem to indicate that this is no more than a guess.) 1 3 2 8 0 0 Verse 24) �����, gen. pl. of ���. This shows that, as far as the parable is concerned, the invitation had been extended to, and refused by, the men (males), as those held responsible for attendance.) Verse 28) 1 1 2 8 0 “tw://bible.?id=40.21.33|AUTODETECT|” ������, acc. s. of ������. This word reminds one of German Burg and of Dutch burcht. The meaning is stronghold, citadel, fortress, farm building, tower. See also 13:4; ) 7 1 -1 9 0 “tw://bible.?id=40.21.33|AUTODETECT|” Matt. 21:33) 1 1 -1 9 0 “tw://bible.?id=41.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.1|AUTODETECT|” Mark 12:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=66.13.18|AUTODETECT|” �������, third per. s. pres. indicat. of ������, used here and in ) 7 1 -1 9 0 “tw://bible.?id=66.13.18|AUTODETECT|” Rev. 13:18) 1 1 -1 9 0 0 (there third per. s. aor. imperat. is used). A ����� is a pebble. At one time pebbles were used in counting. So, the verb means: to count, calculate.) 1 9 2 8 0 0 �������, acc. s. of ������, cost, expense; probably from �������, to consume, devour, tear. What we spend devours what we have. For this verb see also on 15:14.) �0� ���������, acc. s. of ���������, for completion.) Verses 29, 30) �������� (occurs once in each verse), aor. infinitive act. of ������* (� perfective, plus �����), to carry out to the very end; hence, to finish.) �������, third per. pl. aor. subjunct. middle (after ������) of ���.) ��������, pres. infinitive of ������, to play like a child (����); hence, to make sport of, poke fun of.) ������� �P�� ��������. Either (all the onlookers) poke fun of him, or begin to poke fun of him is possible. In other words, ������� may be redundant here, but this is not certain.) Verse 31) ���������, aor. infinitive (here ingressive), with perfective prefix ���, of ��������**. This verb may have the following meanings. The precise sense depends in each case on the context:) 1 1 2 8 0 “tw://bible.?id=42.2.19|AUTODETECT|” a. to mull over 7 1 -1 9 0 “tw://bible.?id=42.2.19|AUTODETECT|” Luke 2:19) 1 1 -1 9 0 0 ; see the note on that passage on page 162).) 1 1 2 8 0 “tw://bible.?id=44.4.15|AUTODETECT|” b. to throw words together (with someone); hence, to converse 7 1 -1 9 0 “tw://bible.?id=44.4.15|AUTODETECT|” Acts 4:15) 1 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” 17:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.27|AUTODETECT|” c. to co-operate, be of assistance, help 7 1 -1 9 0 “tw://bible.?id=44.18.27|AUTODETECT|” Acts 18:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.20.14|AUTODETECT|” d. to fall in with, meet 7 1 -1 9 0 “tw://bible.?id=44.20.14|AUTODETECT|” Acts 20:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.14.31|AUTODETECT|” e. here in ) 7 1 -1 9 0 “tw://bible.?id=42.14.31|AUTODETECT|” Luke 14:31) 1 1 -1 9 0 0 (with �0� �������), to engage in battle, wage war.) 1 1 2 8 0 “tw://bible.?id=40.8.28|AUTODETECT|” Q��������. Note the two prefixes: Q�� and ���. As to the first, if any of its former force is left, it probably indicates that the verb it here introduces describes a motion toward a certain goal; cf. our expression to undertake something. As to the second, namely, ���, in the present passage 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 “tw://bible.?id=40.28.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.9|AUTODETECT|” 28:9) 1 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” Mark 5:2) 1 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 0 , etc., where this prefix indicates local oppositeness; such as coming face to face with someone, meeting that person) the reference is definitely to spiritual opposition, hostility, as the context indicates. The two kings are confronting each other with the purpose of destroying each other. The form here used is the aor. infinitive of Q������, to meet in battle.) 1 3 2 8 0 0 Verse 32) ���������, acc. s. of ��������; in the New Testament occurring only here and in 19:14, delegation, embassy.) Verse 33) 1 1 2 8 0 “tw://bible.?id=41.6.46|AUTODETECT|” ����������, third per. s. pres. indicat. of �������, to lay aside, give up, take leave of, say good-bye to. With but little variation in meaning it occurs here and also in ) 7 1 -1 9 0 “tw://bible.?id=41.6.46|AUTODETECT|” Mark 6:46) 1 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=42.9.61|AUTODETECT|” ; for the rest, only in Luke s writings 7 1 -1 9 0 “tw://bible.?id=42.9.61|AUTODETECT|” Luke 9:61) 1 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” Acts 18:18) 1 1 -1 9 0 “tw://bible.?id=44.18.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 34) 1 1 2 8 0 “tw://bible.?id=46.1.20|AUTODETECT|” �������, third per. s. aor. subjunct. pass. of �������, to show to be foolish 7 1 -1 9 0 “tw://bible.?id=46.1.20|AUTODETECT|” I Cor. 1:20) 1 1 -1 9 0 “tw://bible.?id=45.1.22|AUTODETECT|” ), to become fools 7 1 -1 9 0 “tw://bible.?id=45.1.22|AUTODETECT|” Rom. 1:22) 1 1 -1 9 0 “tw://bible.?id=42.14.34|AUTODETECT|” ). Cf. moron, sophomore. But here in ) 7 1 -1 9 0 “tw://bible.?id=42.14.34|AUTODETECT|” Luke 14:34) 1 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 1 1 -1 9 0 0 ) in the pass., to become tasteless.) 1 20 2 8 0 0 ����������, third per. s. fut. indicat. pass. of ����, to season.) Verse 35) �������, acc. s. of ������, manure pile.) ���������. This pl. is probably simply a Semitism. See the note on 12:20 on page 673. For a different explanation see Robertson, Translation, Luke, pp. 88, 204.) Summary of Chapter 14) See pp. 538, 539.) ) ) ) ) 425 Or: sent him away.) 426 Some manuscripts read donkey.) 427 S.BK., Vol. II, pp. 203, 204.) N.T.C. W.

Hendriksen, New Testament Commentary) 428 For the variant donkey or ox see the note on this verse on page 727.) 429 Or: banquet.) 430 S.BK., Vol. IV., p. 618.) 431 Notes on Greek words, phrases, and constructions in 14:1 14 begin on this page.) Gram. N.T. A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research) M.

M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan) 1 1 2 8 0 “tw://bible.?id=40.22.1-40.22.14|AUTODETECT|” 434 This parable is peculiar to Luke. ) 7 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.14|AUTODETECT|” Matt. 22:1 14) 1 1 -1 9 0 0 is not a true parallel. See N.T.C. on Matthew, pp. 21 23.) 1 8 2 8 0 0 432 Literally, who will eat bread, etc.) 433 Or: a field, a farm.) 435 P. A. Micklem, St. Matthew, with Introduction and Notes, London, 1917, p. 210.) 436 Or: and come behind me.) 437 Or: farm building.) 438 Or: begin to poke fun of.) 439 Literally: wherewith shall it be seasoned? (A.V. and A.R.V.).) 440 Notes on Greek words, phrases, and constructions in 14:15 35 begin on this page.)