CHAPTER 14
One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched. Luke 14:1
Jesus ate with Pharisees on several occasions and the story was always the same. They invited him that they might watch him and somehow trap him. They wanted to have an airtight case against him. It is much to Jesus’ credit that he did not turn down their invitations but tried to reach out to them and help them see the light. Bock says, “On the menu is theological and ideological reflection about what God is doing…The phrase used for carefully watched means to watch surreptitiously and ominously…” 1 Eating bread together was normally an occasion for intimate fellowship but the Pharisees made a mockery of this custom.2 The Pharisee in this account was very prominent, perhaps a member of the Sanhedrin.
“There in front of him was a man suffering from abnormal swelling of his body” (14:2). Many translations have the description of his disease as “dropsy.” The Medicine Net has this to say about this condition: “Dropsy: An old term for the swelling of soft tissues due to the accumulation of excess water. In years gone by, a person might have been said to have dropsy. Today one would be more descriptive and specify the cause. Thus, the person might have edema due to congestive heart failure.” 3
This man was no doubt brought to this dinner with the specific purpose of testing Jesus to see if he would heal on the Sabbath. Of course, there was nothing in scripture that would prohibit Jesus from healing on the Sabbath. Jesus never broke any of God’s commands. The law of the Lord is perfect (Psa. 19:7) and Jesus perfectly kept the law. The restriction was solely the result of the countless traditions the Pharisees and others had devised.4 Jesus was and is the Lord of the Sabbath (cf. Matt. 12:8; Mk. 2:28; Lk. 6:5). Also, the Sabbath was made for human beings and not human beings for the Sabbath (cf. Mk. 2:27).
“Jesus asked the Pharisees and experts in the law, ‘Is it lawful to heal on the Sabbath or not?’” (14:3). Coffman sums up their dilemma: “If they said, ‘Yes,’ they had no case; if they said, ‘No,’ they would have spoken a lie.” 5 The Pharisees by their religious requirement had cheapened the position of humankind and lost the wonderful biblical concept of humans being made in the image of God.6 In our society today we are beginning to have that same problem.
“But they remained silent. So taking hold of the man, he healed him and sent him on his way” (14:4). As usual, the Pharisees had nothing to say in the face of Jesus’ wisdom. The Lord simply healed the man and sent him away. Apparently, he was not a guest at the dinner but a bystander, and it was customary to have bystanders at feasts. Barclay says of this situation: “The little things can bulk so large that they can fill the whole horizon. Only if we put first things first will all things take their proper place – and love comes first.” 7
“Then he asked them, ‘If one of you has a child or an ox that falls into a well on the Sabbath day, will you not immediately pull it out?’ And they had nothing to say” (14:5-6). Some translations read “donkey or an ox” but the best manuscript evidence supports “son” instead of “donkey.” 8 The Pharisees all knew that they would pull their ox out if it fell into a well on the Sabbath. They would certainly do the same for their son. As we have said, the Pharisees had elevated animals above humankind by their many restrictions. They were dumbfounded by Jesus’ word. (cf. 6:9; 13:15; Matt.12:11-12). McGee in his humorous way brings this story up to the present saying: “If any of those rascals had had a flat tire on the Sabbath, they would have fixed it, and the Lord knew it.” 9
THE PERIL OF PICKING PLACES
When he noticed how the guests picked the places of honor at the table, he told them this parable: Luke 14:7
Many banquets at this time were done in the Roman Triclinium fashion where pads and cushions were placed around low lying tables. These tables were usually placed in a (squared) U shape with the master of the banquet seated at the bottom of the U or the head of the table. The places of honor were to the left and to the right of the banquet host.10 The reclining guests normally leaned on their left arm with their feet extended from the table.
At banquets, there was usually an undignified and disgusting rush for the places of honor. Jesus was probably revolted as he watched this show take place. The Pharisees particularly loved these places of honor (Matt. 23:6). Of course, they also loved the most important seats in the synagogues (11:43).
Jesus was intent upon giving this group a lesson in humility. The English poet Thomas Hardy was so famous that the newspapers would have paid enormous sums for his work. Still, when he would submit a poem to them he would always include a stamped return envelope just in case his poem should be rejected.11 Bock says, “The highway of humility leads to the gate of heaven.” 12
“When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place” (14:8-9). Jesus’ teaching seems to be based on Proverbs 25:6-7: “Do not exalt yourself in the king’s presence, and do not claim a place among his great men; it is better for him to say to you, ‘Come up here,’ than for him to humiliate you before his nobles…”
Today we are living in the age of self-promotion where people happily step on others to achieve their desired position of success. This narcissism is far removed from biblical or even sensible living. Guthrie says of this ancient banquet, “The more important guests no doubt arrived last (as they often still do!) and an unwary early arrival might have to move to a lower place…God exalts the humble and debases the proud.” 13
“But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests” (14:10). As I have said before, “If there is a struggle in our Christian society it should be a struggle for the lowest seat.” Morris says, “The way to get to the top is to start at the bottom. If a man chooses the lowest place, the only way he can go is up.” 14
“For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (14:11). How strange this kingdom is of which we are now a part. The way up is down; the way to be great is to be small; the way to receive is to give; etc. God sees the proud a far off (Psa. 138:6). He resists the proud and gives grace to the humble (Jas. 4:6).
On a visit to the Beethoven museum in Bonn, a young American student became fascinated by the piano on which Beethoven had composed some of his greatest works. She asked the museum guard if she could play a few bars on it; she accompanied the request with a lavish tip, and the guard agreed. The girl went to the piano and tinkled out the opening of the Moonlight Sonata. As she was leaving she said to the guard, “I suppose all the great pianists who come here want to play on that piano.” The guard shook his head. “Paderewski [the famed Polish pianist] was here a few years ago and he said he wasn’t worthy to touch it.” 15
The Apostle Peter says, “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you” (1 Pet. 5:6 -7).
INSTRUCTIONS TO THE HOST
Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid.” Luke 14:12
Often it is easy to notice how certain “big” TV preachers praise each other lavishly, knowing full well that the praise will be returned to them. The Pharisees were inviting their friends to these sumptuous dinners knowing that the favor would be soon returned.
Barclay says: “A man may give purely from motives of self-interest. Consciously or unconsciously he may regard his giving as an investment. He may regard each gift as an entry on the credit side of his account in the ledger of God. Such giving, so far from being generosity, is rationalized selfishness.” 16
“He dropped a penny in the plate
And meekly raised his eyes,
Glad the week’s rent was duly paid
For mansions in the skies.” 17
“But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous” (14:13-14). Wiersbe notes that it was improper to ask the poor and the handicapped to banquets in those days. It was also not even customary to invite the women.18 Jesus was about to make some radical changes in their customs and those changes continue to have repercussions to this day.
THE PARABLE OF THE GREAT BANQUET
When one of those at the table with him heard this, he said to Jesus, “Blessed is the one who will eat at the feast in the kingdom of God.” Luke 14:15
It was likely the mention of the resurrection and the heavenly banquet that caused the man to utter a blessing upon its participants. It was his blessing that probably prompted Jesus to tell this parable. We see a similar story in Matthew 22:1-14.19 The Messianic banquet was a common picture in scripture of the joyous heavenly fellowship and celebration (cf. Ps. 23:5; Isa. 25:6-9; Matt. 8:11-12; 26:29; Luke 13:29; Rev. 19:9).20.
“Jesus replied: ‘A certain man was preparing a great banquet and invited many guests’” (14:16 ). Commentators feel that it was customary for those who gave banquets in this era to announce them long before with formal invitations and have these invitations accepted. Then on the day of the feast they would send personal servants to tell the guests that everything was ready and that they should come.21 For the guests to refuse the invitation after previously accepting it was a serious insult.
“At the time of the banquet he sent his servant to tell those who had been invited, ‘Come, for everything is now ready’” (14:17). This was really the “last call” for the great banquet. When we look at the servant here we cannot help but think of Jesus, whom Isaiah speaks of as the Lord’s Servant.22 We see New Testament references to this Messianic Servant in Acts. 3:13, 26; 4:30; and Romans 15:8.
“But they all alike began to make excuses. The first said, ‘I have just bought a field, and I must go and see it. Please excuse me’” (14:18). We remember here that the invitations were already extended and accepted before the excuses were made. Buying property in the East was a long and complicated process, so the person would have already had plenty of opportunities to examine the purchase.23 For several years I sold residential real estate and I remember of only one case where the purchaser bought the house without seeing it. In that case the purchaser was thoroughly familiar with the area in the little town where the house was located. Clearly, in this verse the purchaser allowed the claims of business to stand in the way of the kingdom of God.
“Another said, ‘I have just bought five yoke of oxen, and I’m on my way to try them out. Please excuse me’” (14:19). Keener points out, that a man who could buy five yoke of oxen was obviously a rich man. It was inconceivable that he would not have servants working for him who could handle the oxen.24 Besides that, the oxen would never have been purchased without some testing. In modern times, as in Bible times, people are fascinated by new things and want to spend time with their new toys, whatever they are.
“Still another said, ‘I just got married, so I can’t come’” (14:20). In Israel there was a draft deferral for the newly married man (Deut. 20:7; 24:5), but that deferral certainly did not apply to social events like this one. Also, marriage in that society was not an abrupt event but was planned out over a considerable amount of time.25 This man was surely aware of the marriage arrangements when he accepted the invitation.
“The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, ‘Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame’” (14:21). The whole idea of bringing beggars off the street was something that was unheard of in those days.26
Nevertheless, the master commanded it and the servants went out to do it. S. J. Lamar says that all three excuses have something in common, “They all plead something that pertains to self, and all place the gratification of selfish desires above duty and obligation.’” 27 We see a similar thing today as people are engrossed in earthly things and pleasures as they pass up the invitation to partake of God’s salvation through Jesus and to celebrate the great supper of the Lamb of God in eternity.
This verse is a clear picture of the Jewish people rejecting the gospel and that gospel being offered to the Gentiles. We Gentiles were like the outcasts and the undesirables, so far as the Jews were concerned, yet God invited us into the kingdom (Isa. 35:5-6; Lk. 4:18-19; 7:22). That Gentile sinners would be invited into the kingdom was something the orthodox Jewish person would never have dreamed of.28 Bock says, “…Opportunity has been lost by some, grace has been extended to others, but the meal is still served.” 29
“‘Sir,’ the servant said, ‘what you ordered has been done, but there is still room’” (14:22). This reminds us of the old hymn of 1946, written by Ira F. Stanphill. The chorus of the hymn says:
There’s room at the cross for you,
There’s room at the cross for you,
Tho millions have come, There’s still room for one
Yes, there’s room at the cross for you.30
“Then the master told his servant, ‘Go out to the roads and country lanes and compel them to come in, so that my house will be full’” (14:23). Pfeiffer and Harrison tell us that an oriental banquet could not begin until all the places were filled.31 It was the commentator Bengel who said, “Grace no more than nature will endure a vacuum.” 32 So the servant went forth to the country roads and lanes inviting people to this great banquet. In such a way the gospel message has literally gone out all over the world, to the country roads and lanes that the heavenly banquet could be filled. The gospel has now come to you and me.
“I tell you, not one of those who were invited will get a taste of my banquet’” (14:24). We can see here that the master is deeply disappointed and grieved that those who were invited did not show up for the banquet. They would not taste of his wonderful meal. Yet, we can imagine the joy of the hungry homeless, the poor, the destitute who were now sitting at the table enjoying the smells of roast beef and preparing to have the feast of their lives.
THE COST OF DISCIPLESHIP
Large crowds were traveling with Jesus, and turning to them he said: “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters— yes, even their own life— such a person cannot be my disciple. Luke 14:25-26
The Lord Jesus was on his way to Jerusalem and he knew the trip would cost him everything. There were great crowds around the Lord but many of those folks were not prepared to pay anything to follow him. It was in this setting that the Lord began to lay down the requirements for his disciples.
Barclay tells this story: “Once someone was talking to a great scholar about a younger man. He said, ‘So and so tells me that he was one of your students.’ The teacher answered devastatingly, ‘He may have attended my lectures, but he was not one of my students.’” 33 To be a student, disciple or apprentice of Jesus would be expensive. It could cost everything.
Jesus says that to be his disciple one must “hate” father, mother, children, brothers, sisters and even one’s own life. This is pretty tough talk. Some may wonder if Jesus is commanding us to break the fifth commandment, to honor father and mother. We can be certain this is not the case. Commentators seem pretty much agreed that the word “hate” (Gk. miseō) simply means “to love less.” 34 Caird says, “The Semitic mind is comfortable only with extremes – light and darkness, truth and falsehood, love and hate – primary colors with no half-shades of compromise in between.” 35
“And whoever does not carry their cross and follow me cannot be my disciple” (14:27). Jesus was going to the cross in Jerusalem and he knew it already. His followers would have to be willing to also take up the cross if necessary. The cross was probably the cruelest punishment ever devised. Most of the Lord’s followers are not called upon to be martyrs in the literal sense. Yet, there is another sense in which disciples can and must die, and that is to themselves. Paul once said, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). So, there is a dying that is daily as our self-life dies and as the Christ-life is formed within us.
COUNTING THE COST
Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost to see if you have enough money to complete it? Luke 14:28
In Israel, towers were often built for defense or observation. Farmers many times built towers in which to observe their vineyards, and guard them against thieves and wild animals. Of course, the building of such towers was an expensive matter and took some planning. The building of a strong faith tower in our lives also takes prayer, planning and expense, so far as time, patience and diligence are concerned.
“For if you lay the foundation and are not able to finish it, everyone who sees it will ridicule you, saying, ‘This person began to build and wasn’t able to finish’” (14:29-30). Bock says, “The shell of the building echoes the shell that remains of this man’s reputation.” 36 Many times in my drives to and from Tiberias, Israel, to my home in Migdal, I passed a very large unfinished hotel that had been standing there for years. Someone did not count the cost of that building. As a result the hollow wreck stands there today no doubt inviting sneers and curses of those who pass by.
“Or suppose a king is about to go to war against another king. Won’t he first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace” (14:31-32). This illustration would become especially pertinent a short while later. The tetrarch, Herod Antipas, would suffer a serious military defeat by a neighboring Roman vassal ruler.37 He obviously would not count the cost or do proper planning before the engagement. In the spiritual realm we need to count the cost when we decide to make war on the devil in some personal area. Many begin such crusades but then lag when the price gets too high.
“In the same way, those of you who do not give up everything you have cannot be my disciples” (14:33). The German patriot, saint and theologian, Dietrich Bonhoeffer, wrote a book entitled The Cost of Discipleship. When he wrote it he probably did not know that his faith would cost him his life under the Nazis in 1945. A. M. Hunter says, “Sit down and reckon whether you can afford to follow me.”…“Sit down and reckon whether you can afford to refuse my demands.” 38
SALTY SAINTS
Salt is good, but if it loses its saltiness, how can it be made salty again? It is fit neither for the soil nor for the manure pile; it is thrown out. “Whoever has ears to hear, let them hear.” Luke 14:34-35
This statement has proved to be a problem for some scholars. The question is, “Can salt really lose its saltiness?” Commentators have tried to explain this without too much success. So, we decided to ask a scientist. Here is the answer:
Common salt comprises a very stable, simple chemical compound called sodium chloride, which has a salty flavor. As table salt, it typically also contains minor amounts of additives to keep it free-flowing. As it is so chemically stable, sodium chloride will not lose its saltiness, even after being stored dry for many years. However, there are ways in which salt may appear to lose its saltiness. Historically, salt has been obtained from crude sources such as salt marshes, and minerals such as rock salt. This contains the stable sodium chloride plus other components. Sodium chloride is readily water-soluble, so if this crude salt were exposed to condensation or rain water, the sodium chloride could be dissolved and removed, and the salt could in effect lose its saltiness.39
In the ancient world salt was an important commodity. It was considered valuable and Roman soldiers were often paid partly in salt. Wiersbe says, “The words salt and salary are related: hence, the saying, ‘He’s not worth his salt.’” 40 Salt had many uses in the ancient world just as it still does today. Salt was a purifying agent and helped retard decay and spoilage. Fish from the Sea of Galilee were salted and shipped even to nearby countries. Salt was an antiseptic and thus made things cleaner. It made people thirsty and it gave flavor to food.41 There is another use for salt which few people know. Olives were a staple food in Israel, but neither green or ripe olives could be eaten because of their bitterness. Both types of olives had to be soaked in salt or a salt water solution for some weeks to become palatable. So, for the Christian, we are supposed to take the bitterness out of people’s lives.
Now, how can we really be salt? How can we really be light or anything else good? We can be salt and light because Jesus lives in us and he becomes our salt, our light, our goodness, and our salvation. We need to relax and let him do his thing in us.