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Sunday, May 28, 2017

Luke 14:25-35 | The Conditions of Discipleship part 01


The Book of the Son of Man
Sun 16Julyy17
SM15776-42

Luke 14:25–35 Beginning here at Luke 14:25-17:10 we will study the teachings of Jesus in Parables. What we will study this morning in The Conditions of Discipleship01. Hate Your Family (Luke 14:25-26); 02. Carry Your Cross (Luke 14:27-32); and 03. Leave Your Possessions Behind (Luke 14:33-35). In this pericope we see that Jesus uses three parables to illustrate The Conditions of Discipleship (Luke 14:28-30; Luke 14:31-32; Luke 14:34-35). The first two parables here in Luke 14:28-32 are only recorded by Dr. Luke, while the parable about salt (Luke 14:34-35) is found in a different context in the Gospel of Matthew (Matthew 5:13-The Sermon on the Mount) rather than in Matthew 10:1-42 (Jesus sends out the Twelve).
01. Hate Your Family (Luke 14:25-26)
Here we see Jesus’ warning against thoughtless discipleship.[1]
Luke 14:25 “Now great multitudes went with Him.” Dr. Luke uses this wording to remind Theophilus (Luke 1:3) and his other readers that Jesus is still on His journey towards Jerusalem (Luke 9:51). Luke 9:51 “He steadfastly set His face” In the Greek (αὐτος το προσωπον ἐστηρισεν), this is graphic description that illustrates Jesus turning to face Jerusalem. It speaks of firmness of purpose.[2] In the Greek, “He” here is emphatic, it can be translated as “He Himself then”, hearkening us to His own prophecy in Isaiah 50:7, “I have set My face like a flint”.[3] This alludes to Jesus’ prophetic role. For God to “set his face” against a person, city, or region (Jeremiah 21:10; Ezekiel 14:8; Ezekiel 15:7; Ezekiel as God’s spokesman in Ezekiel 6:2.) is for God to show His wrath. The opposite is for God to “make His face shine upon you, And be gracious to you” (Numbers 6:25). But here Jesus “sets his face” to go to Jerusalem not to show wrath or mercy to Jerusalem, but to face and overcome all temptations and opposition that would turn Him aside from traveling to the cross.
The “great multitudes” were doubtless people going to the Passover, who moved along in clusters (Luke 2:41-50), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.[4]
Luke 14:25 “And He turned and said to them,” It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following.[5] The setting then changed: large crowds were traveling with Jesus. Jesus intended to impress on the people their need to examine their resolve to follow Him. He was on His way to die on the cross. Ultimately everyone did desert Him when He was alone in the garden and then arrested and put on trial.[6] (cf. Matthew 26:31; Mark 14:27; Zechariah 13:7)
Luke 14:26 To emphasize that discipleship is difficult, Jesus said that one must hate his own family and even his own life in order to be His disciple. Literally hating one’s family would have been a violation of the Law. Since Jesus on several occasions admonished others to fulfill the Law, He must not have meant here that one should literally hate his family. The stress here is on the priority of love (cf. Matthew 10:37). One’s loyalty to Jesus must come before his loyalty to his family or even to life itself. Indeed, those who did follow Jesus against their families’ desires were probably thought of as hating their families.[7] Dr. Luke describes obstacles to true repentance and discipleship here in Luke 14:25-35, but also in Luke 8:4-18 where we read about The Parable of the Sower. In both our text today, as well as in The Parable of the Sower, Jesus told His disciples that they are to expect a mixed reaction to the Gospel that is preached. Here in Luke 14:26, we see that the first type of disciple is one who initially comes to Jesus (“comes to Me”) when he first hears the Word of God. There has been a tendency by some Christians to make it out that following Jesus means that you will no longer have any more troubles, your relationships with others will improve, your bank account will grow exponentially, etc. The potential disciple needs to be told what it costs to follow Jesus, for there will be those who are unwilling to leave their human family for the sake of the kingdom of God. This corresponds to the seed, which is the Word of God (Luke 8:11) that fell “by the wayside”, and because the seed fell on the road, “it was trampled down, and the birds of the air devoured it” (Luke 8:5) as when “the devil comes and takes away the word out of their hearts, lest they should believe and continue in the faith and be saved.” (Luke 8:12) When the Word of God is implanted in our souls (James 1:21) it is the power of God to salvation for everyone who believes (Romans 1:16), which the devil is strongly against and will do all that he can to keep the Word of God from being heard. The seed is lying by the road, sitting on top of the hearts, and the devil takes it away so that they will not be redeemed. In its place, the devil sends the false teachers that continue to tread down the Word of God with the doctrines of men. We know how important the nucleus of the family is, especially within the church. We are familiar with the fifth commandment (Exodus 20:12), as well as Paul’s command in Ephesians 6:1–4. To hear these words that as a disciple of Jesus we are to “hate his our father and mother, wife and children, brothers and sisters, yes, and his our own life also” if we want to be considered one of His disciples is quite disturbing to our ears.
In Matthew 10:37, we see that as a result of His visit to earth, some children would be set against parents and a man’s enemies might be those within his own household. This is because some who follow Christ are hated by their family members. This may be part of the cost of discipleship, for love of family should not be greater than love for the Lord.[8] Matthew helps us understand that the meaning of “hate” here in Luke 14:26 means that we are not to love family and even our own lives more than we love Jesus. Dr. Luke takes the natural tendency to love our family and self and juxtaposes it with “hate”. And we have seen that “hate” here in Luke 14:26 does not mean an emotion of hate, but really a mode of action. We see this juxtaposition of love and loving more in the Old Testament (Genesis 29:30–31; Exodus 32:27–29; Deuteronomy 21:15–17). Jesus said in Luke 8:21 those who have a real relationship with Him: “My mother and My brothers are these who hear the word of God and do it.” Later on in the Book of Luke, Dr. Luke records for us the attempt by a woman to honor Mary when she shouted out “Blessed is the womb that bore You, and the breasts which nursed You! (Luke 11:27) But the reply of Jesus was one that shows us that human relationships are not the issue by saying to the woman and the crowd, “More than that, blessed are those who hear the word of God and keep it!” (Luke 11:28) James tells us the mark of believers are those who display it by their actions in James 1:22-25. Jesus is to be first and foremost in our life (the first two commandments-Exodus 20:3-6). When we put Jesus first and foremost in our life, than our love for Him in comparison to our love for our physical family will often be seen as hatred. It is only where the element of choice comes in (cf. Matthew 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate.[9] This should remind us of what Jesus said in Luke 12:51–53 (cf. Matthew 10:35–36). The cross of Jesus is the great divider of all of mankind, and because of it friends and families are divided. But the schism that comes because of the cross of Jesus is far better than any unity without Him, for without Him there is no true peace.
Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else.[10]
Those who are disciples of His may have to forsake their family, as was evidenced in Luke 9:59–62, when a man was asked by Jesus to “Follow Me.” But he said, “Lord, let me first go and bury my father.” Jesus said to him, “Let the dead bury their own dead, but you go and preach the kingdom of God.” And another also said, “Lord, I will follow You, but let me first go and bid them farewell who are at my house.” But Jesus said to him, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.”
This division in families caused by Jesus was prophesied in Micah 7:6 (cf. Psalm 41:9; Psalm 55:12–14). This division in families was later repeated by Jesus in Luke 21:16–17. Even if our biological families forsake us, those that are a part of our spiritual family by the blood of Jesus bring to us a relationship that can only be found through Jesus (Luke 8:19–21).
The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ’s answer to the devil’s offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.[11]


[1] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[2] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 945). Chicago: University of Chicago Press.
[3] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 108). Oak Harbor, WA: Logos Research Systems, Inc.
[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 114). Oak Harbor, WA: Logos Research Systems, Inc.
[5] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:25). Nashville, TN: Broadman Press.
[6] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[7] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[8] Barbieri, L. A., Jr. (1985). Matthew. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 43). Wheaton, IL: Victor Books.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:26). Nashville, TN: Broadman Press.
[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 12:51). Nashville, TN: Broadman Press.
[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 10:34). Nashville, TN: Broadman Press.

Luke 14:15-24 | Teachings at a Sabbath Feast: The Great Supper


Luke 14:1–241 Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely. 2 And behold, there was a certain man before Him who had dropsy. 3 And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” 4 But they kept silent. And He took him and healed him, and let him go. 5 Then He answered them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” 6 And they could not answer Him regarding these things. 7 So He told a parable to those who were invited, when He noted how they chose the best places, saying to them: 8 “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; 9 and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place. 10 But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. 11 For whoever exalts himself will be humbled, and he who humbles himself will be exalted.” 12 Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind. 14 And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” 15 Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!” 16 Then He said to him, “A certain man gave a great supper and invited many, 17 and sent his servant (slave) at supper time to say to those who were invited, ‘Come, for all things are now ready.’ 18 But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ 20 Still another said, ‘I have married a wife, and therefore I cannot come.’ 21 So that servant (slave) came and reported these things to his master. Then the master of the house, being angry, said to his servant (slave), ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’ 22 And the servant (slave) said, ‘Master, it is done as you commanded, and still there is room.’ 23 Then the master said to the servant (slave), ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say to you that none of those men who were invited shall taste my supper.’”

PRAYER: Father, we thank You that you are a shield for us, You lift up our heads. As we cry to you with my voice, we are comforted that You hear us. We pray that You will speak to us through the reading of Your Word (Hebrews 1:1-2). Amen.

Book #42 (03 NT)
Avg reading time-02 Hours, 16 Minutes
Number of chapters-24
Number of verses- 1,151
Author-Luke
Date-60ad
Audience-Theophilus and Gentile Christians
Jesus-Luke 19:10 “the Son of Man”

Luke (Light) The Book of the Son of Man-Luke 19:10 Dr. Luke (Colossians 4:4) writes this Gospel to confirm the faith of Theophilus, showing him that his faith in Jesus was not based on fables but of well-founded historical facts (Luke 1:3-4) and to present Jesus as the Son of Man (emphasizing the humanity and humility of Jesus) who was rejected by Israel. Because of this rejection by Israel, Jesus was also preached to the Gentiles so that they could know God personally and receive salvation.

What we will study this morning in The Great Supper01. The Invitations of the Chosen (Luke 14:16-17); 02. The Excuses (Luke 14:18-20); and 03. The Invitation of the Outcasts (Luke 14:21-24).

By way of reminder, this pericope (pa-rick-ah-pee: section, a set of verses that forms one coherent unit or thought) of Luke 14:1-24 is all one section when Jesus “went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.” (Luke 14:1)

01. The Invitations of the Chosen (Luke 14:16-17)
Luke 14:15 “Now when one of those who sat at the table with Him heard these things,”
What things? The healing of the man with dropsy (Luke 14:1-6),…
Luke 14:55 Then He answered them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?”

…and the teaching by Jesus on proper meal etiquette (Luke 14:7-15).
Luke 14:11–1411 For whoever exalts himself will be humbled, and he who humbles himself will be exalted.” 12 Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind. 14 And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.”

Luke 14:15 “he said to Him, “Blessed is he who shall eat bread in the kingdom of God!” Whoever this guest was, as Dr. Luke does not record the name or position of this guest, One of the diners expressed a blessing on everyone who would “eat in the kingdom of God!” This person was assuming that he and the other people present would all be present in the kingdom.[1]

Jesus responded by telling him a parable that revealed the sad consequences of false confidence.[2]

Luke 14:1616 Then He said to him, “A certain man gave a great supper and invited many,”

There is a similar parable that is found in the Gospel of Matthew (Matthew 22:1-14), but there is enough variables that we can assume that they are not the same parable, but they both have the same theme.

In Jesus’ day when you invited guests to a dinner, you told them the day but not the exact hour of the meal. A host had to know how many guests were coming so he could butcher the right amount of animals and prepare sufficient food. Just before the feast was to begin, the host sent his servants to each of the guests to tell them the banquet was ready and they should come. In other words, each of the guests in this parable had already agreed to attend the banquet. The host expected them to be there.[3]

This is the first invitation, and a perfect example of this was when Queen Esther came before King Ahasuerus after she learned of Haman’s plot to wipe out all the Jews (Purim evening March 11-12.2017) (cf. Esther 5:8).
Esther 5:88 If I have found favor in the sight of the king, and if it pleases the king to grant my petition and fulfill my request, then let the king and Haman come to the banquet which I will prepare for them, and tomorrow I will do as the king has said.””

Throughout the books of prophecy and wisdom in the Old Testament, we see that God has a banquet of perfect happiness planned for His saints in the end (cf. Isaiah 25:6; Isaiah 55:1–3; Isaiah 65:3–7; Proverbs 9:1–6, and cf. Revelation 3:20), which symbolizes that God’s plan of salvation has been accomplished.
Isaiah 25:66 And in this mountain YHWH of hosts will make for all people A feast of choice pieces, A feast of wines on the lees, Of fat things full of marrow, Of well-refined wines on the lees.”

Isaiah 55:1–31 “Ho! Everyone who thirsts, Come to the waters; And you who have no money, Come, buy and eat. Yes, come, buy wine and milk Without money and without price. 2 Why do you spend money for what is not bread, And your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And let your soul delight itself in abundance. 3 Incline your ear, and come to Me. Hear, and your soul shall live; And I will make an everlasting covenant with you— The sure mercies of David.”

Isaiah 65:3–73 A people who provoke Me to anger continually to My face; Who sacrifice in gardens, And burn incense on altars of brick; 4 Who sit among the graves, And spend the night in the tombs; Who eat swine’s flesh, And the broth of abominable things is in their vessels; 5 Who say, ‘Keep to yourself, Do not come near me, For I am holier than you!’ These are smoke in My nostrils, A fire that burns all the day. 6 “Behold, it is written before Me: I will not keep silence, but will repay— Even repay into their bosom— 7 Your iniquities and the iniquities of your fathers together,” Says YHWH, “Who have burned incense on the mountains And blasphemed Me on the hills; Therefore I will measure their former work into their bosom.””

Proverbs 9:1–61 Wisdom has built her house, She has hewn out her seven pillars; 2 She has slaughtered her meat, She has mixed her wine, She has also furnished her table. 3 She has sent out her maidens, She cries out from the highest places of the city, 4 “Whoever is simple, let him turn in here!” As for him who lacks understanding, she says to him, 5 “Come, eat of my bread And drink of the wine I have mixed. 6 Forsake foolishness and live, And go in the way of understanding.”

Revelation 3:2020 Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.

We see the marriage supper of the Lamb in Revelation 19:5–10. In Scripture, marriage is often used to describe the relationship of saints to God. In the Old Testament Israel is pictured, as in Hosea, as the unfaithful wife of Yahweh who is destined to be restored in the future kingdom. In the New Testament, marriage is also used to describe the relationship between Christ and the church, but the illustration contrasts with the Old Testament, for the church is regarded as a virgin bride waiting the coming of her heavenly bridegroom (2 Corinthians 11:2).[4]
2 Corinthians 11:22 For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.”

Revelation 19:5–105 Then a voice came from the throne, saying, “Praise our God, all you His servants (slaves) and those who fear Him, both small and great!” 6 And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, “Alleluia! For the Lord God Omnipotent reigns! 7 Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready.” 8 And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. 9 Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’ ” And he said to me, “These are the true sayings of God.” 10 And I fell at his feet to worship him. But he said to me, “See that you do not do that! I am your fellow servant (slave), and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.””

So when Jesus brings this parable up, all of the hearers would know what He was talking about and its significance.

Luke 14:17 17 and sent his servant (slave) at supper time to say to those who were invited, ‘Come, for all things are now ready.’”

The δοῦλος represents God’s messengers to His people, and specially the Baptist and Jesus Christ.[5]

Here now we see the man sending his slave to announce the second invitation, which in this culture meant that the time for the feast is now.

This is displayed for us in Esther 6:14 when the king’s eunuchs come to Haman to bring him to the banquet which Ester had prepared and invited him in Esther 5:8.
Esther 6:1414 While they were still talking with him, the king’s eunuchs came, and hastened to bring Haman to the banquet which Esther had prepared.”

02. The Excuses (Luke 14:18-20)
Luke 14:18 “But they all with one accord began to make excuses.” “To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war” (Tristram, Eastern Customs, p. 82).[6]

Luke 14:18b–20 “The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ 20 Still another said, ‘I have married a wife, and therefore I cannot come.’”

Three excuses given by three different invitees, and their rejection of the second invitation at this time and in this culture was considered extremely rude because they had already accepted the first invitation (Luke 14:16).

There is also something telling about their three excuses, and their three excuses can be found in the Parable of the Sower (Luke 8:4-15), when Jesus explains about the seed that fell amongst the thorns.

Please turn your Bibles to Luke 8:14. Luke 8:14 14 “The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity.”

Go ahead and turn back to our text, and Let’s look again at the three excuses, each more flimsy than the other.[7]

Excuse Number One: The cares of this world
Luke 14:18 “The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’” (ἐχω ἀναγκην [echō anagkēn]). I have necessity. The land would still be there, a strange “necessity.”[8]

From Luke 8:14 we see that this excuse in Luke 14:18 that they are consumed by the cares of this world (cf. Matthew 13:22).

Excuse Number Two: The deceitfulness of riches.
Luke 14:19 19 And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’”

Luke 14:19 “to test them” (δοκιμασαι αὐτα [dokimasai auta]). He could have tested them before buying. The oxen would not run away or be stolen.[9]

This would be like buying a car sight unseen, without test driving it to make sure it runs properly.

From Luke 8:14 we see that this excuse in Luke 14:19 that they are consumed by the deceitfulness of riches (cf. Matthew 13:22).

Excuse Number Three: The pleasure of this life.
Luke 14:20 20 Still another said, ‘I have married a wife, and therefore I cannot come.’”
(οὐ δυναμαι ἐλθειν [ou dunamai elthein]). The law excused a newly married man from war (Deuteronomy 24:5), “but not from social courtesy” (Ragg).[10]
Deuteronomy 24:55 “When a man has taken a new wife, he shall not go out to war or be charged with any business; he shall be free at home one year, and bring happiness to his wife whom he has taken.”

From Luke 8:14 we see that this excuse in Luke 14:20 that they are consumed by the pleasure of this life (cf. Matthew 13:22).

And if he is a good husband, he is concerned about pleasing his wife (cf. 1 Corinthians 7:33).
1 Corinthians 7:33 33 But he who is married cares about the things of the world—how he may please his wife.”

Remember, each of these excuses were considered as insults at this time and in this culture because they knew about the upcoming feast.

They ought to have excused themselves when the first invitation came, if at all. Their begging off now was breaking their promise; and the excuses were transparently worthless.[11]

Notice that the first two excuses the men tell the slave, “I ask you to have me excused.”? That word “have” in the original Greek is an imperative, meaning it is a command, while the last guy just flat out says, “I cannot come.”

Nobody here is recorded as saying, “I will not come”, but instead all of their excuses are implying that if it wasn’t for the fact that they had something already, they would come.[12]

These three excuses, seen in Luke 8:14 all choke the Word of God that has been sown upon their hearts.
Luke 8:14 14 “The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity.”

More than likely, Jesus is referring to the religious leaders here, the Pharisees (Luke 14:1) that are in attendance listening to Him while He explains the parable of the great supper.

03. The Invitation of the Outcasts (Luke 14:21-24)
Luke 14:21 21 So that servant (slave) came and reported these things to his master. Then the master of the house, being angry, said to his servant (slave), ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’”

The host became angry and commanded that people in the streets and alleys of the town … the poor, the crippled, the blind, and the lame—be invited. Jesus was referring to those members of the Jewish community who were considered inferior and ceremonially unclean as was the man with dropsy He had just healed (Luke 14:2–4).[13]

These outcasts, those of the lower class that are in that city are those people within Israel that the Pharisees would consider unclean, and because of that, would be unable to share the table fellowship with them.

I don’t think it is a coincidence that the people who are invited in this account are the same ones that Jesus encouraged his host to invite to dinner (Luke 14:13).
Luke 14:13 13 But when you give a feast, invite the poor, the maimed, the lame, the blind.”

Luke 14:22 22 And the servant (slave) said, ‘Master, it is done as you commanded, and still there is room.’”

Luke 14:22 “and still there is room.’” (και ἐτι τοπος ἐστιν [kai eti topos estin]). The slave knows the heart of his Master, and that his Master would want the place to be filled. For his master had invited many in Luke 14:16, but they all declined.[14]

This is in line with what Scripture tells us about God. We know that He is kind, gracious and loving, and as Ezekiel (Ezekiel 33:11) tells us that He has “no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?”
(cf. Exodus 34:6; Psalm 86:15; Isaiah 30:18; Romans 2:4; Romans 9:22; 1 Timothy 1:16; 1 Timothy 2:3-6; 1 Peter 3:20; 2 Peter 3:9; 2 Peter 3:15).
2 Peter 3:99 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.

1 Timothy 2:3-63 For this is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God and one Mediator between God and men, the Man Christ Jesus, 6 who gave Himself a ransom for all, to be testified in due time,

Luke 14:23 23 Then the master said to the servant (slave), ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled.”

When the Master hears that there is still more room, He commands (“Go”) His slave to go invite them from the highways and hedges, meaning those outside of the city. Which in this case means those outside of the Jewish nation,[15] specifically the Gentiles, those outside the covenant community.[16]

When the Master commands His slave to compel the Gentiles to enter in, it does not mean to force them against their will. Instead, to encourage them against their reluctance and show them that they are invited by the Master despite their social standing.

In Israel at this time, most people would politely refuse an invitation until they were persuaded to accept it.

We see an example of this in Genesis 19:1-3 when Lot “insisted strongly” that the two angels stay with him in his house instead of in the open square in Sodom.
Genesis 19:1-31 Now the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with his face toward the ground. 2 And he said, “Here now, my lords, please turn in to your servant’s house and spend the night, and wash your feet; then you may rise early and go on your way.” And they said, “No, but we will spend the night in the open square.” 3 But he insisted strongly; so they turned in to him and entered his house. Then he made them a feast, and baked unleavened bread, and they ate.

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.[17]

This is a remarkable display of grace and love, later fully displayed by Jesus on the cross, especially to those of us who are not of Israel (Ephesians 2:11-18).
Please turn your Bibles to Ephesians 2:11-18 Ephesians 2:11-1811 Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— 12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.

The Master says to His slave “that my house may be filled.” (Luke 14:23) (ἱνα γεμισθῃ μου οἰκος [hina gemisthēi mou ho oikos]). First aorist passive subjunctive of γεμιζω [gemizō], to fill full, old verb from γεμω [gemō], to be full. Effective aorist. Subjunctive with ἱνα [hina] in final clause. The Gentiles are to take the place that the Jews might have had (Romans 11:25).[18]
Romans 11:2525 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.”

The command of the Master to His slave to Go out into the highways and hedges, and compel them to come in, that my house may be filled” remains unfulfilled today. Jesus’ ministry was not to the Gentiles specifically, but because of the rejection of the Jews towards Jesus, the Gentiles are now welcomed in (cf. Romans 11:25; 2 Corinthians 3:12-18).
2 Corinthians 3:12–1812 Therefore, since we have such hope, we use great boldness of speech—13 unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. 14 But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their heart. 16 Nevertheless when one turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.”

Luke 14:24 24 For I say to you that none of those men who were invited shall taste my supper.”
Notice that the Master is saying that this is “my supper”, this is Jesus acknowledging that this is the marriage supper of the Lamb (Revelation 19:5–10).

The host then stated that none of the originally invited guests would get a taste of his banquet.[19]

And just like the five foolish virgins in Matthew 25:1-13, and the rich man in Luke 19:16-31, those who are left out realize that they want to be part of the wedding feast, but God will not allow them to taste it.

What we see in this account is that people will talk about what great things God has done, but in reality many of them are not willing to accept the invitation, thus locking themselves out of the Kingdom.

We also see that this reinforces the previous teaching of Jesus in Luke 13:34-35 where He says that Jerusalem will be rejected by Him, and now the Kingdom will be made available to the Gentiles.
Luke 13:34–3534 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing! 35 See! Your house is left to you desolate; and assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of YHWH!’ ”

The excuses given by the three men (Luke 14:18-20) were legitimate in their minds, yet noting is so important as accepting the offer by Jesus to enter His Kingdom.

The Christian life is a feast, not a funeral, and all are invited to come. Each of us as believers must herald abroad the message, “Come, for all things are now ready!” God wants to see His house filled, and “yet there is room.” He wants us to go home (Mark 5:19), go into the streets and lanes (Luke 14:21), go into the highways and hedges (Luke 14:23), and go into all the world (Mark 16:15) with the Gospel of Jesus Christ. [20]

This parable was the text of the last sermon D.L. Moody preached, “Excuses.” It was given on November 23, 1899 in the Civic Auditorium in Kansas City, and Moody was a sick man as he preached. “I must have souls in Kansas City,” he told the students at his school in Chicago. “Never, never have I wanted so much to lead men and women to Christ as I do this time!” There was a throbbing in his chest, and he had to hold to the organ to keep from falling, but Moody bravely preached the Gospel; and some fifty people responded to trust Christ. The next day, Moody left for home, and a month later he died. Up to the very end, Moody was “compelling them to come in.”[21]

We studied this morning in The Great Supper01. The Invitations of the Chosen (Luke 14:16-17); 02. The Excuses (Luke 14:18-20); and 03. The Invitation of the Outcasts (Luke 14:21-24).

Closing Prayer
We will close with the prayer from Galatians 1:3–5:3 Grace to you and peace from God the Father and our Lord Jesus Christ, 4 who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, 5 to whom be glory forever and ever. Amen. Maranatha (1 Corinthians 16:22), Come Quickly LORD Jesus! Amen




[1] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[2] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 230). Wheaton, IL: Victor Books.
[3] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 230). Wheaton, IL: Victor Books.
[4] Walvoord, J. F. (1985). Revelation. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 974). Wheaton, IL: Victor Books.
[5] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 360). London: T&T Clark International.
[6] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:17). Nashville, TN: Broadman Press.
[7] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:18). Nashville, TN: Broadman Press.
[8] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:18). Nashville, TN: Broadman Press.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:19). Nashville, TN: Broadman Press.
[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:20). Nashville, TN: Broadman Press.
[11] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 361). London: T&T Clark International.
[12] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 114). Oak Harbor, WA: Logos Research Systems, Inc.
[13] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[14] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:22). Nashville, TN: Broadman Press.
[15] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:23). Nashville, TN: Broadman Press.
[16] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[17] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 114). Oak Harbor, WA: Logos Research Systems, Inc.
[18] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:23). Nashville, TN: Broadman Press.
[19] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.
[20] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 231). Wheaton, IL: Victor Books.
[21] Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 231). Wheaton, IL: Victor Books.