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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe summarizes salt and light noting that "Salt speaks of inward character that influences a decaying world; light speaks of the outward testimony of good works that points to God. Our task is to keep our lives pure that we might “salt” this earth and hold back corruption so that the Gospel can get out. Our good works must accompany our dedicated lives as we let our lights shine. (Wiersbe's Expository Outlines on the New Testament) S. Lewis
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Wiersbe - Jesus was fully aware of what was in men’s hearts (John 2:24–25), so He was never caught off guard. In fact, instead of hosts or guests judging Jesus, it was Jesus who passed judgment on them when they least expected it. Indeed, in this respect, He was a dangerous person to sit with at a meal or to follow on the road! (Borrow Be Courageous - Luke 14-24) David Guzik makes a point of application, writing that we, like Jesus, are "letters" that others are watching ("reading") to see how we will live for "In 2 Corinthians 3:2-3+, Paul explained that we are letters from Jesus, that all men read; and that the letters are not written with ink, but with the Holy Spirit, and not on paper, but on our own hearts. We are the only kind of Bible many will ever read." (Commentary) Norman Crawford on watching closely - Under the closest scrutiny by clever men who sought opportunities to accuse Him, the Lord Jesus proved to be blameless. Luke records three times when they so watched Him (Lk 6:7; 14:1; 20:20). Mark also tells us that they watched Him to see if He would heal the man with the withered hand on the Sabbath day (Mk 3:2), and uses the same word for "watch" (paratēreō) as an active verb. (What the Bible Teaches - Luke) J C
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Wiersbe - When Jesus asked what their convictions were about the Sabbath Day, He used on them the weapon they had forged for Him. To begin with, they couldn’t heal anybody on any day, and everybody knew it. But even more, if the Pharisees said that nobody should be healed on the Sabbath, the people would consider them heartless; if they gave permission for healing, their associates would consider them lawless. The dilemma was now theirs, not the Lord’s, and they needed a way to escape. As they did on more than one occasion, the scribes and Pharisees evaded the issue by saying nothing. (Borrow Be Courageous - Luke 14-24) And He took hold of him (epilambano) - The man did not take hold of Jesus, but Jesus in His great compassion took hold of the miserably ill man. And doubtless, the man was "unclean" but this did not prevent the compassion of our Lord to touch him! THOUGHT - Has Jesus taken hold of you dear reader? You are more ill than you realize if you are unsaved, and you will be forever miserable if you never come to saving faith! Let Jesus take hold of you today! Believe in the Lord Jesus Christ and you will be "healed" (saved)! Jesus could have said, “Come back after sundown (end of Sabbath). It's only a few hours from now. And then I’ll heal you." This would have avoid a confrontation with the Pharisees. But He didn’t do that. He cured the man and confronted His critics. And healed (iaomai) him, and sent him away (apoluo) - This was a dramatic scene for a man who was markedly swollen from edema in an instant returned to a completely normal appearance. There is no reaction recorded and the miracle was dispatched as Jesus now focused on the spiritually sick Pharisees, who had an illness far worse than dropsy. As Steven
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Wiersbe adds that "Instead of providing evidence against Jesus, the man provided evidence against the Pharisees, for he was “exhibit A” of the healing power of the Lord Jesus Christ." (Borrow Be Courageous - Luke 14-24) J C
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Wiersbe - Jesus exposed the false piety of the Pharisees and the scribes. They claimed to be defending God’s Sabbath laws, when in reality they were denying God by the way they abused people and accused the Saviour. There is a big difference between protecting God’s truth and promoting man’s traditions. (Borrow Be Courageous - Luke 14-24) Cornerstone Biblical Commentary emphasizes that they simply could not dispute or refute the logic of our Lord – The reasoning pattern used by Jesus is a familiar one for Him, arguing from the lesser to the greater (cf. Mt 7:11 with Lk 11:13+; Mt 6:30 with Luke 12:28-+): if a Jew could quite properly rescue a cow falling into a pit on the Sabbath, how much more should Jesus be able to heal a sick person on the Sabbath (cf. Lk 13:15+)! The heartless application by Jesus’ opponents of legalistic regulations in the face of human need was thereby exposed. (See Luke, Acts) If they had said that saving a son or an ox on the Sabbath was not permissible, they would have condemned themselves. If they had said that it was, they could not have criticized Jesus. Jesus had this effect of humiliating His enemies and shutting their mouths... Luke 13:17+ As He said this, all His opponents were being humiliated (disgraced, put to shame); and the entire crowd was rejoicing over all the glorious things being done by Him. Luke 20:26+ And they were unable to catch Him in a saying in the presence of the people; and being amazed at His answer, they became silent.
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Wiersbe - Experts in management tell us that most people wear an invisible sign that reads, “Please make me feel important”; if we heed that sign, we can succeed in human relations. On the other hand, if we say or do things that make others feel insignificant, we will fail. Then people will respond by becoming angry and resentful, because everybody wants to be noticed and made to feel important. In Jesus’ day, as today, there were “status symbols” that helped people enhance and protect their high standing in society. If you were invited to the “right homes” and if you were seated in the “right places,” then people would know how important you really were. The emphasis was on reputation, not character. It was more important to sit in the right places than to live the right kind of life. (Borrow Be Courageous - Luke 14-24) The typical dinner table of Jesus' day was usually not a classic rectangular table as in most modern kitchens and dining rooms. Instead the ancient tables were often 3 tables (each table a couch for 3 or so-called triclinium (see picture)) in somewhat of a U-shape (which may have resembled the Roman counterpart below) with guests reclining on their left elbows. One can almost picture these hypocrites jostling one another as they race to the "hottest spots" of honor! Do we ever seek man's approval more than God's like these men? The scribes and Pharisees sought acclaim from men, not from God, an example of their inveterate arrogance, which Jesus repeatedly chastised as exemplified by the following quotes. Notice the repetition of the verb "love" Matthew 23:6-7 “They love (phileo in present tense = their lifestyle) the place of honor at banquets and the chief seats in the synagogues, and respectful greetings in the market places, and being called Rabbi by men Luke 20:46-47 “Beware of the scribes, who like to walk around in long robes, and love (phileo in present tense = their lifestyle) respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, who devour widows’ houses, and for appearance’s sake offer long prayers. These will receive greater condemnation.” Luke 11:43+ “Woe (ouai) to you Pharisees! For you love (agapao in present tense = their lifestyle) the chief seats in the synagogues and the respectful greetings in the market places. In addition, these religious hypocrites "scratched each others' backs" (see description of this idiom) so to speak, as Jesus alluded to in John “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? (John 5:44) These men were masters of self-promotion! Edersheim's note on dining - In regard to the position of the guests, we know that the uppermost seats were occupied by the Rabbis. The Talmud formulates it in this manner: That the worthiest lies down first, on his left side, with his feet stretching back. If there are two ‘cushions’ (divans), the next worthiest reclines above him, at his left hand; if there are three cushions, the third worthiest lies below him who had lain down first (at his right), so that the chief person is in the middle (between the worthiest guest at his left and the less worthy one at his right hand). The water before eating is first handed to the worthiest, and so in regard to the washing after meat. But if a very large number are present, you begin after dinner with the least worthy, till you come to the last five, when the worthiest in the company washes his hands, and the other four after him. The guests being thus arranged, the head of the house, or the chief person at table, speaks the blessing, and then cuts the bread. By some it was not deemed etiquette to begin eating till after he who had said the prayer had done so, but this does not seem to have been the rule among the Palestinian Jews. Then, generally, the bread was dipped into salt, or something salted, etiquette demanding that where there were two they should wait one for the other, but not where there were three or more. Parable (symbol) (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. "A parable is not an allegory in which everything has a hidden, mystical, spiritual meaning, but an illustration, analogy, or metaphor used to make or clarify a point. In the sense that Jesus used them, parables are earthly stories that illustrate heavenly realities." (MacArthur) Luke's uses of parable - Lk. 4:23; Lk. 5:36; Lk. 6:39; Lk. 8:4; Lk. 8:9; Lk. 8:10; Lk. 8:11; Lk. 12:16; Lk. 12:41; Lk. 13:6; Lk. 14:7; Lk. 15:3; Lk. 18:1; Lk. 18:9; Lk. 19:11; Lk. 20:9; Lk. 20:19; Lk. 21:29 Stein notes that "The term parabole has a large semantic range and can include proverbs (4:23), metaphorical or figurative sayings (Mark 7:14–17), similitudes (Luke 13:18–19), story parables (Lk 14:16–24), example parables (Lk 12:16–21), and allegory (Lk 20:9–19) (Ed: Note MacArthur does not consider that a parable is an allegory). Here it describes a metaphorical or figurative saying. (As an aside see What is wrong with the allegorical interpretation method?) Bock - Jesus uses a παραβολή (parabolē), the significance of which is debated. Is this a teaching on humility (Fitzmyer 1985: 1046), on relating to God (Creed 1930: 190), or on both (Marshall 1978: 581)? Some even question Luke’s description that a parable is present (so A. Jülicher, cited in Creed). However, a broad point about humility before people and God is certain, since one’s attitude to God is often seen in how one treats others (1 John 2:3–11 is the clearest example of this linkage). If one takes παραβολή seriously, then the passage pictures how one approaches God, as well as the call to humility. The result is that Jesus calls on his hearers to relate to all types of people, which in turn pictures a basic approach to God. This relationship of humility to divine response comes in the conclusion of Luke 14:11 (BECNT) The places of honor ("first seats")(4411)(protoklisia from protos = first, preeminent + klisia = place for reclining from klino = to cause to bend) means the first place, the chief seats, the first position or space of preeminent honor for reclining at a dining table or banquet (usually the places besides the host). . In a group of three cushions or couches used for reclining, the one in the center was the place of honor (see "lectus medius" below) Precedence in seating was usually based on rank, reputation, or age. In a group of three cushions or couches used for reclining, the one in the center was the place of honor. Protoklisia is used 5x in the NT - Matt. 23:6; Mk. 12:39; Lk. 14:7; Lk. 14:8; Lk. 20:46 with no uses in the Septuagint Invited (2564)(kaleo from root kal-, whence English “call” and “clamour”) literally means to speak to another in order to attract their attention or to them bring nearer, either physically or in a personal relationship. Kaleo is especially common in Matthew and Luke in the Gospels (Mark and John jointly use kaleō only six times) and in Acts and its specific meaning depends on the the context in which it is used. Here of course it means they were requested to participate, be present, or take part in the meal. Kaleo coneys the sense of an invitation in Mt 22:3, 4, 8, 9, Lk 7:39, 14:7, 8, 9, 10, 12, 13, 16, 17, 14:24 Jn 2:2, 1Co 10:27. Luke's uses of kaleo - Lk. 1:13; Lk. 1:32; Lk. 1:35; Lk. 1:36; Lk. 1:59; Lk. 1:60; Lk. 1:61; Lk. 1:62; Lk. 1:76; Lk. 2:4; Lk. 2:21; Lk. 2:23; Lk. 5:32; Lk. 6:15; Lk. 6:46; Lk. 7:11; Lk. 7:39; Lk. 8:2; Lk. 9:10; Lk. 10:39; Lk. 14:7; Lk. 14:8; Lk. 14:9; Lk. 14:10; Lk. 14:12; Lk. 14:13; Lk. 14:16; Lk. 14:17; Lk. 14:24; Lk. 15:19; Lk. 15:21; Lk. 19:2; Lk. 19:13; Lk. 19:29; Lk. 20:44; Lk. 21:37; Lk. 22:3; Lk. 22:25; Lk. 23:33;Acts 1:12; Acts 1:19; Acts 1:23; Acts 3:11; Acts 4:18; Acts 7:58; Acts 8:10; Acts 9:11; Acts 10:1; Acts 13:1; Acts 14:12; Acts 15:22; Acts 15:37; Acts 24:2; Acts 27:8; Acts 27:14; Acts 27:16; Acts 28:1; Noticed (1907)(epecho from epi + echo = to hold or have) means to literally to hold upon. When used of the mind it mean to fix the mind upon, give heed to, keep close watch on, pay attention (cf 1Ti 4:16, Acts 3:5). The basic idea of epechō (from epi [1894] plus echō [2174]) is “to hold or have.” The epi prefix adds various nuances depending on the context. In classical Greek the following are common: (1) “to hold towards—aim at, launch out against,” (2) “to hold out or forth—present, offer,” (3) “to hold back oneself or another—wait, desist, hinder,” and (4) “to hold power over—command, prevail.” Epecho - 5v - give...attention(1), holding fast(1), noticed(1), pay close attention(1), stayed(1).Lk. 14:7; Acts 3:5; Acts 19:22; Phil. 2:16; 1 Tim. 4:16 Picking out (choosing) (1586)(eklego from ek = out, out of, out from + légo = select, choose; see also eklektos) means literally to select out, single out or choose out of. The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. For example, in secular use, Virgil's Eclogues (from eklego) are short, selected excerpts taken from a more larger collection of poems. In this case there were only a small number of places of honor and that is the places they chose. The middle voice (reflexive) means they were choosing out for themselves in the imperfect tense indicating there was a continual jostling for a place to recline. Morris suggests there must have been "an undignified scramble." Their selfish conduct provided the Lord a perfect object lesson. Eklego - 20v - choose(4), chose(7), chosen(8), made a choice(1), picking(1), select(1). Mk. 13:20; Lk. 6:13; Lk. 9:35; Lk. 10:42; Lk. 14:7; Jn. 6:70; Jn. 13:18; Jn. 15:16; Jn. 15:19; Acts 1:2; Acts 1:24; Acts 6:5; Acts 13:17; Acts 15:7; Acts 15:22; Acts 15:25; 1 Co. 1:27; 1 Co. 1:28; Eph. 1:4; Jas. 2:5 Mattoon - When We Exalt Ourselves.... 1. A Problem with Pride is Demonstrated 2. A Passion for Prestige is Displayed 3. We are Pre-occupied and Neglect the Needs of Others We are focused on selfish needs. 4. We Puff Up the Estimation of Ourselves By comparing ourselves with others, we conclude we are better or more important. 5. We get Pigheaded and Principles of Wisdom are Rejected 6. We Put Off or Turn Off other People Our arrogance repulses people and makes them sick. If you are not careful, you make yourself a target to be destroyed. 7. We Produce Hindrances to Being Used of God God resisteth the proud, but gives grace to the humble.68 8. We Position Ourselves for Demotion or Embarrassment Our arrogance leads to a fall and shame. Solomon warned about this. Proverbs 25:6-7... Put not forth thyself in the presence of the king, and stand not in the place of great men: [7] For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen. 9. Our Peace is Rare as we Struggle or Compete with Others We are in constant "struggle or competition" mode with other people, always trying to get our own way. 10. Proper Actions are Neglected In our quest to exalt ourselves, we tend to be rude, unreasonable, rebellious, and resistant toward the counsel of others. (Treasures from the Scriptures) Luke 14:8 "When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, KJV Luke 14:8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him When you are invited by someone to a wedding feast Pr 25:6,7 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:1-14 Jesus the Confronter - Steven Cole Luke 14:7-14 Humbling the Exalted--Exalting the Humble - John MacArthur JESUS CONTINUES TO CONFRONT SELFISH PRIDE Luke 14:8-9 is an illustration of what not to do and Luke 14:10-11 an illustration about what to do. When you are invited (kaleo) by someone to a wedding feast (gamos) - Jesus is going to point to a "danger" in making a mad dash for the places of honor.
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Wiersbe - When Jesus advised the guests to take the lowest places, He was not giving them a “gimmick” that guaranteed promotion. The false humility that takes the lowest place is just as hateful to God as the pride that takes the highest place. God is not impressed by our status in society or in the church. He is not influenced by what people say or think about us, because He sees the thoughts and motives of the heart (1 Sam. 16:7). God still humbles the proud and exalts the humble (James 4:6). British essayist Francis Bacon compared fame to a river that easily carried “things light and swollen” but that drowned “things weighty and solid.” It is interesting to scan old editions of encyclopedias and see how many “famous people” are “forgotten people” today. (Borrow Be Courageous - Luke 14-24) R Kent
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Wiersbe - I think it was Billy Sunday who defined an excuse as “the skin of a reason stuffed with a lie.” The person who is good at excuses is usually not good at anything else. These three guests actually expected to get another invitation in the future, but that invitation never came. (Borrow Be Courageous - Luke 14-24) LOVE OF POSSESSIONS TAKES PRIORITY The first one said to him, 'I have bought a piece of land and I need (anagke) to go out and look at it; please consider me excused.' - This is a very weak "excuse" (dumb is probably a better adjective!), because normally one would have gone and looked at a piece of land before purchasing it! The inspection could have been carried out later (after all, he had already purchased it and could not cancel the check at the bank even if it were bad land!). There was no sense of urgency for the examination of the land, but there was a sense of urgency to attend the dinner because "everything is ready now" (Lk 14:17)! The real issue was (is) not the condition of the land, but the condition of his (every refusing hearer's) heart! This one was putting the love of material things ahead of the invitation to the "big dinner." Wiersbe - In the East, the purchasing of property is often a long and complicated process, and the man would have had many opportunities to examine the land he was buying. Anybody who purchases land that he has never examined is certainly taking a chance. Since most banquets were held in the evening, the man had little daylight left even for a cursory investigation. (Borrow Be Courageous - Luke 14-24) Keener - this late notice would be heard as a weak excuse that would serve as a grievous insult to the dignity of the host, who had prepared the feast at much expense. (See The IVP Bible Background Commentary: New Testament) Mattoon writes that "The love of possessions or wealth is one reason why people reject Christ. They feel they do not need Him for they are totally secure. It was the love for possessions that caused Achan, Ananias and Sapphira to lose God's best for their lives. It led to their deaths." I would add, they had eyes for the temporal, but not for the eternal! How is your spiritual eyesight beloved? Are your eyes focused more on the temporal things of this earth (horizontal vision) then the unseen things of eternity (vertical vision)? If so, perhaps you need to take Paul's test in 2 Cor 13:5-note! (Treasures from the Scriptures) Make excuses (twice in this verse, once in Lk 14:19)(3868)(paraiteomai from pará = aside and in this word gives a nuance of aversion or repudiation + aitéo = ask, beg) is literally to ask alongside. Here in Luke 14:18, 19 it conveys the sense of to beg and hence to "beg off," to decline or to refuse. Paraiteomai - 10v - begged(1), excused(2), have nothing to do with(1), make excuses(1), refuse(4), refused(1), reject(1), requested(1). Mk. 15:6; Lk. 14:18; Lk. 14:19; Acts 25:11; 1 Tim. 4:7; 1 Tim. 5:11; 2 Tim. 2:23; Tit. 3:10; Heb. 12:19; Heb. 12:25 Need (constraint) (318)(anagke from ana = up, again, back, renewal, repetition, intensity, reversal + agkale = arm when bent) refers to any necessity or compulsion, outer or inner, brought on by a variety of circumstances. This implies that this man has given priority to the material, temporal things rather than the banquet which speaks of divine, eternal things (which is obviously a form of idolatry!). As Bock says "it is the judgment that other things are more valuable than Jesus’ ministry that will create the tragedy of missing the celebration." Anagke- 18v - compulsion(3), constraint(1), distress(3), distresses(1), hardships(1), inevitable(1), necessary(2), necessity(3), need(2), obliged*(1). Matt. 18:7; Lk. 14:18; Lk. 21:23; Lk. 23:17; Rom. 13:5; 1 Co. 7:26; 1 Co. 7:37; 1 Co. 9:16; 2 Co. 6:4; 2 Co. 9:7; 2 Co. 12:10; 1 Thess. 3:7; Phlm. 1:14; Heb. 7:12; Heb. 7:27; Heb. 9:16; Heb. 9:23; Jude 1:3 Luke 14:19 "Another one said, 'I have bought five yoke of oxen, and I am going to try them out; please consider me excused.' Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? SECOND REFUSAL OF THE GRACIOUS INVITATION Another one said I have bought five yoke of oxen - Now recall that this man had already sent in his "RSVP" so to speak with the first invitation (or at least he did not reject the invitation). Though he consented initially, now he reneges and declines the second and final invitation. He had purchased not 5 but 10 oxen, because a "yoke of oxen" was one ox "yoked" to another one. The implication is that this is a very wealthy person, because only a person of wealth with many fields would or could afford to buy five yoke of oxen.
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Wiersbe - Jesus knew that the host had invited his guests for two reasons: (1) to pay them back because they had invited him to past feasts, or (2) to put them under his debt so that they would invite him to future feasts. Such hospitality was not an expression of love and grace but rather an evidence of pride and selfishness. He was “buying” recognition. (Borrow Be Courageous - Luke 14-24)
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Wiersbe - Jesus does not prohibit us from entertaining family and friends, but He warns us against entertaining only family and friends exclusively and habitually. That kind of “fellowship” quickly degenerates into a “mutual admiration society” in which each one tries to outdo the others and no one dares to break the cycle. Sad to say, too much church social life fits this description. (Borrow Be Courageous - Luke 14-24) C H
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Wiersbe - Our motive for sharing must be the praise of God and not the applause of men, the eternal reward in heaven and not the temporary recognition on earth. A pastor friend of mine used to remind me, “You can’t get your reward twice!” and he was right (see Matt. 6:1–18). On the day of judgment, many who today are first in the eyes of men will be last in God’s eyes, and many who are last in the eyes of men will be first in the eyes of God (Luke 13:30). (Borrow Be Courageous - Luke 14-24) Darrell Bock - The invitation of friends is limited to repayment in an invitation to eat at their home. But the more gracious action that Jesus suggests has a bigger, more permanent, reward from God. The major point is that customary “pay back” hospitality is of no great merit to God. Fellowship should not have social limits. The best hospitality is that which is given, not exchanged. (See Luke Baker Exegetical Commentary) Rod Mattoon - Jesus gives these Pharisees instructions for hosting a parry or dinner. The principles given here are applicable for us today. When people made a grand feast in Bible days, they would invite famous and important people to their dinner, which would give them prestige if they attended. These important folks would return the favor by inviting them to their social functions. In a sense, they would give to those in authority or important positions in order to get something in return. Jesus was condemning this motive. Do people do this today? Of course they do. (Treasures from the Scriptures) Rich (rich man) (4145)(plousios from ploutos = wealth, abundance, riches) is an adjective which literally refers to having an abundance of earthly possessions that exceeds normal experience. Rich is used often of material wealth and was a frequent topic addressed by the Lord Jesus. Luke's uses of plousios - Lk. 6:24-note; Lk. 12:16-note; Lk. 14:12; Lk. 16:1; Lk. 16:19; Lk. 16:21; Lk. 16:22; Lk. 18:23; Lk. 18:25; Lk. 19:2; Lk. 21:1 Repayment (468)(antapodoma from antí = in turn + apodidomi = render; cognate verb antapodidomi) a noun which means a giving back in return for something received and so that which is offered or given as recompense or retribution (in both a good sense and a bad sense). The thing paid back in a good sense (Lk 14:12) or bad sense (Ro 11:9). Anatpodoma - 3v - Neh. 11:6; Lk. 14:12; Rom. 11:9 Neighbors (1069)(geiton from ge = earth, land) means literally one "of the same land," one living nearby and sharing ethnic and cultural similarities. Always used in plural. Synonym = plesion. Gilbrant - The adjective “neighboring” oftentimes gives this word a locative sense as in the English “neighborhood.” However, in the few times it is used in the New Testament, geitōn is more broadly used to mean “human relationships” which pass beyond the limits of geography. This is especially true in Luke 14:12 and Luke 15:6,9 where the term is used with adelphos, “brother.”(Complete Biblical Library) Geiton - 4x in NT - Lk. 14:12; Lk. 15:6; Lk. 15:9; Jn. 9:8. Lxx = Ex. 3:22; Ex. 12:4; Ru 4:17; 2 Ki. 4:3; Job 19:15; Job 26:5; Ps. 31:11; Ps. 44:13; Ps. 79:4; Ps. 79:12; Ps. 80:6; Ps. 89:41; Jer. 6:21; Jer. 12:14; Jer. 49:10 - Lxx uses frequently in context of "reproach to one's neighbors." Luke 14:13 "But when you give a reception, invite the poor, the crippled, the lame, the blind, KJV Luke 14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: invite the poor, the crippled, the lame, the blind Lk 14:21; 11:41; Dt 14:29; 16:11,14; 26:12,13; 2 Sa 6:19; 2 Chr 30:24; Neh 8:10,12; Job 29:13,15,16; 31:16-20; Pr 3:9,10; 14:31; 31:6,7; Isa 58:7,10; Mt 14:14-21; 15:32-39; 22:10; Acts 2:44,45; 4:34,35; 9:39; Ro 12:13-16; 1 Ti 3:2; 5:10; Titus 1:8; Phile 1:7; Heb 13:2 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:1-14 Jesus the Confronter - Steven Cole Luke 14:7-14 Humbling the Exalted--Exalting the Humble - John MacArthur TRUE DISCIPLESHIP CALLS FOR UNSELFISH GENEROSITY But - A term of contrast which should always prompt the question "What is being contrasted?" In this case the contrast is striking - the way of the Pharisees who sought to be exalted among men, and the way of God, which is the humble path that leads to true blessing. When you give a reception (banquet, "elaborate meal" = NET), invite (kaleo) the poor (ptochos), the crippled (maimed, disfigured - anaperos), the lame (cholos), the blind (tuphlos) (4 groups in Lk 14:21) - This focuses on those who have need and have no funds to repay with a reciprocal invitation. To the Pharisees such a suggestion would be absurd as these low caste people could provide no benefit to them in their desire for prestige. In fact the Pharisees shunned this genre of non-genteel folk! The OT clearly taught concern for the poor and powerless (Dt. 14:28–29; 16:11–14; 26:11–13.) David
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Wiersbe - If our hearts are right, God will see to it that we are properly rewarded, though getting a reward must not be the motive for our generosity. When we serve others from unselfish hearts, we are laying up treasures in heaven (Matt. 6:20) and becoming “rich toward God” (Luke 12:21). Our modern world is very competitive, and it is easy for God’s people to become more concerned about profit and loss than they are about sacrifice and service. “What will I get out of it?” may easily become life’s most important question (Matt. 19:27ff). We must strive to maintain the unselfish attitude that Jesus had and share what we have with others. (Borrow Be Courageous - Luke 14-24) Rob
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Wiersbe - The Jewish people pictured their future kingdom as a great feast with Abraham, Isaac, Jacob, and the prophets as the honored guests (Luke 13:28; see Isa. 25:6). This anonymous guest was confident that he would one day be at the “kingdom feast” with them! Jesus responded by telling him a parable that revealed the sad consequences of false confidence. (Borrow Be Courageous - Luke 14-24) Bock - The banquet imagery and the mention of the resurrection of the righteous in Luke 14:14 causes one of the guests to reflect on the greatest banquet of all: the eschatological fellowship that comes in God’s future glorious kingdom (Isa. 25:6; also Ps. 22:26, Rev 19:9. This guest declares the blessedness of anyone who is permitted to eat at that table. In fact, the underlying assumption of this remark is that the Pharisees will be the blessed at that table. Such hope is a significant one, for at that time God’s people will be fully vindicated and blessing will come to all whom he receives in his kingdom. The remark will cause Jesus to expound on who will be at the table. (See Luke: Baker Exegetical Commentary) Stein introduces this next section with these comments - The ethical behavior enjoined here, however, stands in sharp contrast to the arrogance of the Pharisees (Luke 11:43–44; 14:7, 11; 20:46), who neglect justice and mercy (Lk 11:42; 13:15–16; 20:47). As a result this section also helped Theophilus and Luke’s other readers understand why the Pharisees’ lack of repentance led both to their exclusion from the people of God and to the events of A.D. 70 (Lk 13:5, 9, 25, 28–30, 34–35). (See Luke: An Exegetical and Theological Exposition) Blessed (makarios) is everyone who will eat bread in the kingdom (basileia) of God (see notes)! - This statement makes it clear that Jesus' hearers understood by His reference to the resurrection of the righteous that it had reference to the time of God's coming Kingdom. Most Jews expected the resurrection at the end of this age when the Messiah would come (to them the first time, to us of course the second time). And at this time many Jews expected a banquet (will eat bread) in the kingdom, as foretold in passages like Isaiah 25:6 The LORD of hosts will prepare a lavish banquet for all peoples on this mountain (referring to Mt Zion ~ Jerusalem); A banquet of aged wine, choice pieces with marrow, And refined, aged wine. Comment: Notice that this banquet in the kingdom (Millennium) is not just for Jews but also for Gentiles (all peoples). Sadly, the only Jews who will attend will be the remnant who have been declared righteous by faith, just as the Gentiles in attendance are also those who are righteous by faith. Note the context also speaks of death being swallowed up (Isa 25:7). And we who are the redeemed, Jews and Gentiles, will declare the wonderful words of Isa 25:9 - “Behold, this is our God for whom we have waited that He might save us. This is the LORD for whom we have waited; Let us rejoice and be glad in His salvation.” Hallelujah! MacArthur on blessed is everyone - This was a beatitude; a toast directed at himself and his fellow Pharisees, affirming that they will be among the blessed at the heavenly banquet in the kingdom of God. It was not only a pronouncement of blessing on themselves, but also a scornful rebuke of the Lord’s declaration that they were too proud to enter God’s kingdom (cf. 14:11). His words bounced off their confidence that their Abrahamic ancestry (cf. John 8:33–59) and adherence to the traditions, regulations, and rituals would secure a place for them at God’s banquet. Not only did they fully expect to be at that heavenly feast, but also to be in the seats of honor. Jesus always sought to shatter unwarranted religious hope, and never encouraged anyone’s false sense of security, so that arrogant, misguided assumption called for immediate and unmistakable correction. Following His example is essential to all true evangelism. Those with an unfounded assumption that they are headed for heaven need to know that they are fatally deceived. To expect heaven while rejecting Jesus Christ and His gospel is the most deadly and serious of all false hopes (cf. Heb. 10:26–31). Jesus’ illustration and its application was a direct assault on the delusional self-confidence of the Jewish people, in particular the scribes and Pharisees. (Bolding added) (See Luke 11-17 MacArthur New Testament Commentary) Allison Trites writes that the marriage story and the instructions to the hosts are clearly “metaphorical and teach a general attitude toward self and others appropriate to members in God’s kingdom (cf. Lk 14:15). Meekness and humility are basic to the proper attitude believers should display in their relationship toward God, and service to the needy is characteristic of the proper attitude one should have toward others” (See Luke, Acts) The Kingdom of God - This individual's question is undoubtedly related not to the present aspect but to the future aspect of the Kingdom of God, the Messianic Age, the Millennial Kingdom. To understand what he is saying, one must understand that there are two phases to the Kingdom of God (See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). The first phase is the invisible, internal Kingdom of God which Jesus described as "in your midst” (Lk 17:21-note), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30-note) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The Kingdom of God - One must understand that there are two phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21-note), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30-note) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. Steven
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Wiersbe asks "who would purchase that many animals without first testing them? Not many customers in our modern world would buy a used car that they had not taken out for a “test drive.” Furthermore, how could this man really put these oxen to the test when it was so late in the day? His statement “I go to prove them!” suggests that he was already on his way to the farm when the servant came with the final call to the dinner." (Borrow Be Courageous - Luke 14-24) I am going to try (dokimazo) them out please consider me excused (paraiteomai) - Think about this one's excuse - would he have purchased the oxen if he had not "tested" them? Of course he would have, so this another very weak, lame excuse. And now could he test them at night? Jesus is showing the utterly absurd nature of the excuses people come up with to refuse His invitation to the Messianic Banquet! Excused is in perfect tense indicates excused at a point and time with ongoing effect - in other words he is seeking a permanent excuse. Crawford rightly reasons "It was a large purchase and must have occupied his attention to such a degree that the "supper" became unimportant to him. This attitude is behind all the excuses which actually were outright refusals." (What the Bible Teaches - Luke) This wealthy man felt he had no time for the Lord and no need for Him. He had love of money For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. (1 Ti 6:19) A man that lost God's best for his life because of professional pursuits was Felix. But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. 25But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, “Go away for the present, and when I find time I will summon you.” (Acts 24:24-25) Try ((1381)(dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to put to the test or make a trial of. Dokimazo involves not only testing but determining the value of the object (the five oxen). Dokimazo - 20v - analyze(2), approve(3), approved(1), approves(1), examine(4), examines(1), prove(1), proving(1), see fit(1), test(2), tested(3), try(1), trying to learn(1). Lk. 12:56; Lk. 14:19; Rom. 1:28; Rom. 2:18; Rom. 12:2; Rom. 14:22; 1 Co. 3:13; 1 Co. 11:28; 1 Co. 16:3; 2 Co. 8:8; 2 Co. 8:22; 2 Co. 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10; 1 Thess. 2:4; 1 Thess. 5:21; 1 Tim. 3:10; 1 Pet. 1:7; 1 Jn. 4:1 Please (2065)(erotao) means to ask for, usually with implication of an underlying question. To request something from someone, in this case to request he be excused from attending the banquet. Erotao in Luke and Acts -Lk. 4:38; Lk. 5:3; Lk. 7:3; Lk. 7:36; Lk. 8:37; Lk. 9:45; Lk. 11:37; Lk. 14:18; Lk. 14:19; Lk. 14:32; Lk. 16:27; Lk. 19:31; Lk. 20:3; Lk. 22:68; Lk. 23:3;Acts 1:6; Acts 3:3; Acts 10:48; Acts 16:39; Acts 18:20; Acts 23:18; Acts 23:20 Luke 14:20 "Another one said, 'I have married a wife, and for that reason I cannot come.' KJV Luke 14:20 And another said, I have married a wife, and therefore I cannot come. Lk 14:26-28; 18:29,30; 1 Cor 7:29-31,33 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? THIRD LAME EXCUSE I have married a wife, and for that reason I cannot come - This excuse is also weak. In fact he really does not ask to be excused. He simply puts family before everything, a hindrance that Jesus directly addresses in Lk 14:26. In essence this man is making an idol of his wife (even as the two above made their material possessions their idols).
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Wiersbe - These men may have had only one reason for refusing the kind invitation: they were unprepared to attend such a fine dinner. So, the servant constrained them to accept. See 2 Cor. 5:20 "Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God." (Borrow Be Courageous - Luke 14-24) Bock - The whole point is that the invitation to the banquet comes through Jesus. The blessings he offers are beginning to arrive. If the original invitees do not come, the supper will still be given and the blessings still will come. They will just go to others, and many others will respond. (See Luke: Baker Exegetical Commentary)
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Wiersbe - We rarely think of God expressing judicial anger against those who reject His gracious invitations, but verses like Isaiah 55:6 and Proverbs 1:24–33 give a solemn warning that we not treat His calls lightly. This parable had a special message for the proud Jewish people who were so sure they would “eat bread in the kingdom of God.” Within a few short years, the Gospel would be rejected by the official religious leaders, and the message would go out to the Samaritans (Acts 8) and then to the Gentiles (Acts 10; 13ff). (Borrow Be Courageous - Luke 14-24) In Romans 1:16 Paul writes that the Gospel "is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Some Jews did in fact "accept the invitation" (the Gospel), but in Jesus' day most of the religious leaders and the rest of the nation refused His invitation (cf "made excuses"). This refusal by the majority of Israel continues to the present time. It will only be at the end of this age when Messiah returns that a substantial number (one-third) of Israel will recognize and turn to their Messiah. At that time Zechariah writes “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. (Zech 12:10) And in Zechariah 13 records the result of the effects of Zech 12:10 “It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off and perish; But the third will be left in it. 9 “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” In other words at the end of this age when Messiah returns to defeat the Antichrist and the anti-god Gentile kings and kingdoms, there will be a large harvest of Jewish souls, one third of the nation being saved, but sadly still two-thirds perishing forever to eternal destruction and hell. Paul describes this same event in Romans 11 For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” 27 “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Romans 11:25-27) Notice that Paul says "all Israel will be saved" which needs to be interpreted in light of the truth revealed in Zechariah 13. So the "all Israel" clearly refers to the one-third who receive Messiah by grace through faith. ALL of them will be saved. NET Note explains the meaning - "This is both the point and the warning. To be a part of the original invitation (Ed: One could see the original invitation as God's calling Israel out of the world as His Chosen People but this earthly privilege) does not mean one automatically has access to (Ed: eternal, Messianic) blessing. One must (personally) respond when the summons comes in order to participate. The summons came in the person of Jesus and His proclamation of the kingdom (Ed: and the Gospel of the Kingdom). The statement here refers to the fact that many in Israel will not be blessed with participation (Ed: in the future Messianic Kingdom), for they have ignored the summons when it came." Manson says, “The two essential points in His teaching are that no man can enter the Kingdom without the invitation of God, and that no man can remain outside it but by his own deliberate choice. Man cannot save himself; but he can damn himself. And it is this latter fact that makes the preaching of Jesus so urgent.” THOUGHT - Dear reader, have you ever come to the banquet? Have you accepted Jesus' gracious invitation to come? You say "I'm not good enough." Jesus is good enough and He calls all who are not good enough to stand in the presence of a holy God. So all you have to do is COME. Receive His invitation of eternal life. COME JUST AS YOU ARE! Ponder Jesus' invitation to dinner as you listen to... Come Just as You Are Come just as you are Hear the spirit call Come just as you are Come and see Come receive Come and live forever Come just as you are Hear the spirit call Come just as you are Come and see Come receive Come and live forever Life everlasting Strength for today Taste the living water And never thirst again Come and see Come receive Come and live forever Life everlasting Strength for today Taste the living water And never thirst again Life everlasting Strength for today Taste the living water And never thirst again Come just as you are Don't you hear the spirit call? Come just as you are Come and see Christ My King Come and live forever more
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Wiersbe - What does it mean to "carry the cross"? It means daily identification with Christ in shame, suffering, and surrender to God's will. It means death to self, to our own plans and ambitions, and a willingness to serve Him as He directs (John 12:23-28). A "cross" is something we willingly accept from God as part of His will for our lives. The Christian who calle (Borrow Be Courageous - Luke 14-24) (Bible Exposition Commentary) As an aside it is somewhat ironic that even Jesus' own disciples failed to carry His’ cross, so that the Romans had to draft a bystander, Simon of Cyrene, to carry it (Lk 23:26)! “Take up thy cross and follow Me,” I hear the blessed Savior call; How can I make a lesser sacrifice When Jesus gave His all? —Ackley Because Jesus bore the cross for us, we should be willing to take it up for Him.
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Wiersbe - Jesus had already told His disciples that they were "the salt of the earth" (Matt. 5:13). When the sinner trusts Jesus Christ as Saviour, a miracle takes place and "clay" is turned into "salt." Salt was a valued item in that day; in fact, part of a soldier's pay was given in salt (The words salt and salary are related [Latin for salt = sal which is the root of "salary"]; hence, the saying, "He's not worth his salt") Salt is a preservative, and God's people in this world are helping to retard the growth of evil and decay. Salt is also a purifying agent, an antiseptic that makes things cleaner. It may sting when it touches the wound, but it helps to kill infection. Salt gives flavor to things and, most of all, makes people thirsty. By our character and conduct, we ought to make others thirsty for the Lord Jesus Christ and the salvation that He alone can give. (Borrow Be Courageous - Luke 14-24) Norman Crawford - There was ample reason for the Lord to use salt in the teaching about discipleship. God made a Covenant of Salt (See also What is a salt covenant?) with David (2 Chron 13:5). The salt tells of its enduring character. Genuine discipleship will never be temporary or spasmodic. It will be lasting. Salt was to be used in all the sacrifices of the levitical system (Lev 2:13). It speaks of the eternal value of the cross-work of Christ. The sacrifices that became the food of the priests were seasoned with this salt, which speaks of the enjoyment and appreciation that the believing heart finds in Christ. (What the Bible Teaches - Luke)