Luke 14

1 on the sabbath day. A usual day for entertainments. For the incident, ep. Mark iii. 1-6.

4 held their peace. They would not acknowledge that it was lawful to heal on the sabbath, and they could not show it to be unlawful.

5 an asr or an ox. Cp. note on the similar question, Matt. xii. 11. Pharisaic casuistry or quibbling decided that an animal might not be lifted from the pit on the sabbath, but that food might be let down to it.

7 chief rooms. Rather, “the chief of seats” or “places”; and so in vers. 8-10: see note on Matt. xxiii. 6, where the same point is raised on a subsequent occasion.

10. Friend. Two words are so translated: one, a mere title of courtesy (Matt. xxii. 12, where see note), the other a word of confidence and affection (John xv. 14). The latter is here employed.

worship. Rather, “honour.” The consequence rather than the motive of this conduct.

12 a dinner or a supper. The morning or the evening meal: at noontide or sunset respectively.

call not thy friends. Our Lord condemns, not social hospitalities (Matt. xi. 18, 19), but the selfish spirit which leads men to extend these only to those who can make an adequate return. The Christian spirit prompts us to give, looking for nothing again; although the promise of God assures us of a future reward.

15 shall eat bread in the kingdom of God. Shall be admitted to the resurrection festival: see ver. 14.

16-24. Parable of THE GREAT SUPER. Peculiar to Luke. A similar parable was afterwards spoken in Jerusalem (Matt. xxii. 1-14).

17 sent his servant, etc. See note on Matt. xxii. 3.

18 began to make excuse. The responsibilities of property, the claims of business, the pressure of domestic cares, are so many inadequate pleas for rejecting the great invitation. Excuses are not reasons.

23 compel [them]. Or, “constrain them.” These outcasts would hardly believe that the invitation was for them. The compulsion to be used is only that of earnest persuasion. “Saul, mad for Judaism, compelled in one way; Paul, the servant of Jesus, in another” (Bengel). Does not the Christian Church too often fail in “going out” (vers. 21 and 23) in order to reach the indifferent and careless?

26 if any man come to me, etc. See notes on Matt. x. 37, 38, where similar words, spoken before, are recorded.

hate. Love and hatred are used to designate strong decided preference: ep. Matt. x. 37. Love to parents is one of the first requirements of ethics; love of life, one of the strongest laws of nature: but even these must not come into competition with the claims of Jesus. Life (the same word often rendered soul) may include natural affection and desire.

28-33. The two parables which follow (which are given by Luke only) show that the entire self-renunciation which is required of Christ’s true disciples should lead every one solemnly to reflect and count the cost of committing himself to a Christian life; especially as the profession of religion without its reality is worthless and offensive.

31 what king, etc.? It is noted by many expositors that Herod Antipas was at this time engaged in a war with Aretas of Damascus, father of the tetrarch’s divorced wife, a war which led to Herod’s humiliation and crushing defeat.

33 forsaketh. “Renounceth,” R.V.; “who will not part with all his goods” (Moffatt).

34. Salt is good, etc. Another saying from the Sermon on the Mount: see Matt. v. 13; Mark ix. 50, and notes.

returning outcast are scarcely more touching than the gentle forbearance and tender reproof with which he meets the haughty and self-righteous Pharisee.