15 And, hearing these words, one of those who were at table with him said to him, Happy is the man who will be a guest in the kingdom of God.
And he said to me, Put in the book, Happy are the guests at the bride-feast of the Lamb. And he said to me, These are the true words of God.
And they will come from the east and from the west, from the north and from the south, and take their places in the kingdom of God.
And I say to you that numbers will come from the east and the west, and will take their seats with Abraham and Isaac and Jacob, in the kingdom of heaven:
And while they went to get oil, the master came; and those who were ready went in with him to the feast: and the door was shut.
Let your work not be for the food which comes to an end, but for the food which goes on for eternal life, which the Son of man will give to you, for on him has God the Father put his mark. Then they said to him, How may we do the works of God? Jesus, answering, said to them, This is to do the work of God: to have faith in him whom God has sent. So they said, What sign do you give us, so that we may see and have faith in you? What do you do? Our fathers had the manna in the waste land, as the Writings say, He gave them bread from heaven. Jesus then said to them, Truly I say to you, What Moses gave you was not the bread from heaven; it is my Father who gives you the true bread from heaven. The bread of God is the bread which comes down out of heaven and gives life to the world. Ah, Lord, they said, give us that bread for ever! And this was the answer of Jesus: I am the bread of life. He who comes to me will never be in need of food, and he who has faith in me will never be in need of drink. But it is as I said to you: you have seen me, and still you have no faith. Whatever the Father gives to me will come to me; and I will not send away anyone who comes to me. For I have come down from heaven, not to do my pleasure, but the pleasure of him who sent me. And this is the pleasure of him who sent me, that I am not to let out of my hands anything which he has given me, but I am to give it new life on the last day. This, I say, is my Father's pleasure, that everyone who sees the Son and has faith in him may have eternal life: and I will take him up on the last day. Now the Jews said bitter things about Jesus because of his words, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we have seen? How is it then that he now says, I have come down from heaven? Jesus made answer and said, Do not say things against me, one to another. No man is able to come to me if the Father who sent me does not give him the desire to come: and I will take him up from the dead on the last day. The writings of the prophets say, And they will all have teaching from God. Everyone whose ears have been open to the teaching of the Father comes to me. Not that anyone has ever seen the Father; only he who is from God, he has seen the Father. Truly I say to you, He who has faith in me has eternal life. I am the bread of life. Your fathers took the manna in the waste land--and they are dead. The bread which comes from heaven is such bread that a man may take it for food and never see death. I am the living bread which has come from heaven: if any man takes this bread for food he will have life for ever: and more than this, the bread which I will give is my flesh which I will give for the life of the world. Then the Jews had an angry discussion among themselves, saying, How is it possible for this man to give us his flesh for food? Then Jesus said to them, Truly I say to you, If you do not take the flesh of the Son of man for food, and if you do not take his blood for drink, you have no life in you. He who takes my flesh for food and my blood for drink has eternal life: and I will take him up from the dead at the last day. My flesh is true food and my blood is true drink. He who takes my flesh for food and my blood for drink is in me and I in him. As the living Father has sent me, and I have life because of the Father, even so he who takes me for his food will have life because of me. This is the bread which has come down from heaven. It is not like the food which your fathers had: they took of the manna, and are dead; but he who takes this bread for food will have life for ever. Jesus said these things in the Synagogue while he was teaching at Capernaum.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 14
Commentary on Luke 14 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 14
Lu 14:1-24. Healing of a Dropsical Man, and Manifold Teachings at a Sabbath Feast.
2. man before him—not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].
3-6. (See on Mt 12:11, 12).
7-11. a parable—showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Lu 14:11).
chief rooms—principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.
8. wedding—and seating thyself at the wedding feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host [Bengel].
9. the lowest—not a lower merely [Bengel].
with shame—"To be lowest is only ignominious to him who affects the highest" [Bengel].
10. Friend—said to the modest guest only, not the proud one (Lu 14:9) [Bengel].
worship—honor. The whole of this is but a reproduction of Pr 25:6, 7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of the minutest features of social life, such great laws of the Kingdom of God, as that of Lu 14:11.
11. whosoever, &c.—couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." (See on Lu 18:14).
12-14. call not thy friends—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel].
lest … a recompense be given thee—a fear the world is not afflicted with [Bengel]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mt 5:46, 47).
13. call the poor—"Such God Himself calls" (Lu 14:21) [Bengel].
14. blessed—acting from disinterested, god-like compassion for the wretched.
15-24. when one … heard … he said, Blessed, &c.—As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners—who shall yet come to sue for admission—shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (Nu 23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.
16. a great supper—(Compare Isa 25:6).
bade many—historically, the Jews (see on Mt 22:3); generally, those within the pale of professed discipleship.
17. supper-time … all now ready—pointing undoubtedly to the now ripening preparations for the great Gospel call. (See on Mt 22:4.)
18. all began to make excuse—(Compare Mt 22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Lu 14:18), "the deceitfulness of riches" (Lu 14:19), and "the pleasures of this life" (Lu 14:20), which "choke the word" (Mt 13:22 and Lu 8:14). Each differs from the other, and each has its own plausibility, but all come to the same result: "We have other things to attend to, more pressing just now." Nobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they would come, and when these are out of the way they will come. So it certainly is in the case intended, for the last words clearly imply that the refusers will one day become petitioners.
21. came, and showed, &c.—saying as in Isa 53:1. "It is the part of ministers to report to the Lord in their prayers the compliance or refusal of their hearers" [Bengel].
angry—in one sense a gracious word, showing how sincere he was in issuing his invitations (Eze 33:11). But it is the slight put upon him, the sense of which is intended to be marked by this word.
streets and lanes—historically, those within the same pale of "the city" of God as the former class, but the despised and outcasts of the nation, the "publicans and sinners" [Trench]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heathen in the midst of revealed light, and in every sense miserable.
22. yet there is room—implying that these classes had embraced the invitation (Mt 21:32; Mr 12:37, last clause; Joh 7:48, 49); and beautifully expressing the longing that should fill the hearts of ministers to see their Master's table filled.
23. highways and hedges—outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outermost circles, of human society.
compel them to come in—not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1) "We are not fit company for such a feast." (2) "We have no proper dress, and are ill in order for such a presence." How fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse—make them come as they are—bring them along with you." What a directory for ministers of Christ!
that my house may be filled—"Grace no more than nature will endure a vacuum" [Bengel].
24. I say unto you, That none—Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of Pr 1:24-33; The Marriage Supper, Mt 22:2-14).
Lu 14:25-35. Address to Great Multitudes Travelling with Him.
25. great multitudes with him—on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (Lu 2:44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.
26, 27. If any man, &c.—(See on Mt 10:34-36, and Mr 8:34, 35).
28-33. which of you, &c.—Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Lu 14:32), two things are taught: (1) Better not begin (Re 3:15), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (1Jo 5:4), and nerved by power from above, which "out of weakness makes it strong" (Heb 11:34; 1Pe 1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Lu 14:33).
34, 35. Salt, &c.—(See on Mt 5:13-16; and Mr 9:50).