30 And saying, This man made a start at building and is not able to make it complete.
And the rain came down and there was a rush of waters and the winds were driving against that house; and it came down and great was its fall.
Then Judas, who was false to him, seeing that he was to be put to death, in his regret took back the thirty bits of silver to the chief priests and those in authority, Saying, I have done wrong in giving into your hands an upright man. But they said, What is that to us? it is your business. And he put down the silver in the Temple and went out, and put himself to death by hanging. And the chief priests took the silver and said, It is not right to put it in the Temple store for it is the price of blood. And they made a decision to get with the silver the potter's field, as a place for the dead of other countries. For this cause that field was named, The field of blood, to this day.
(Now this man, with the reward of his evil-doing, got for himself a field, and falling head first, came to a sudden and violent end there. And this came to the knowledge of all those who were living in Jerusalem, so that the field was named in their language, Akel-dama, or, The field of blood.)
For there is no other base for the building but that which has been put down, which is Jesus Christ. But on the base a man may put gold, silver, stones of great price, wood, dry grass, cut stems; Every man's work will be made clear in that day, because it will be tested by fire; and the fire itself will make clear the quality of every man's work. If any man's work comes through the test, he will have a reward.
As for those who at one time saw the light, tasting the good things from heaven, and having their part in the Holy Spirit, With knowledge of the good word of God, and of the powers of the coming time, And then let themselves be turned away, it is not possible for their hearts to be made new a second time; because they themselves put the Son of God on the cross again, openly shaming him. For a land, drinking in the frequent rain and producing good plants for those for whom it is worked, has a blessing from God: But if it sends up thorns and evil plants, it is of no use and is ready to be cursed; its only end is to be burned.
But the upright man will be living by his faith; and if he goes back, my soul will have no pleasure in him.
Saying that they will be free, while they themselves are the servants of destruction; because whatever gets the better of a man makes a servant of him. For if, after they have got free from the unclean things of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again taken in the net and overcome, their last condition is worse than their first. For it would have been better for them to have had no knowledge of the way of righteousness, than to go back again from the holy law which was given to them, after having knowledge of it. They are an example of that true saying, The dog has gone back to the food it had put out, and the pig which had been washed to its rolling in the dirty earth.
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).