Chapter 14 Blaine Robison, M.A.Published 28 April 2025; Revised 2 September 2025
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).
Part Three: The Mission of the Messiah (9:51−19:27) Chapter Summary Chapter Fourteen continues the narrative from the previous chapter and occurs after Yeshua visited Jerusalem for Hanukkah. Luke first recounts Yeshua being invited to the home of a prominent Pharisee on the Sabbath and upon entering encounters a man afflicted with dropsy, a medical condition of severe edema. Yeshua poses the question of the legality of healing on the Sabbath and then answers his question by healing the man. As with healing the crippled woman in the previous chapter Yeshua compares the healing here to care for animals on the Sabbath. Yeshua then tells the dinner guests a parable about seeking special treatment at a banquet and urging humility. He then goes on to exhort generosity toward the poor and the disabled in the conduct of festive meals. He tells a second parable of a great supper in which various invited guests offer excuses for not attending. The host then extends the invitation to the poor and disabled. After the Sabbath Yeshua departed the town with a large crowd following. As he walks Yeshua begins teaching the people. He declares a hard saying about spiritual priorities impacting family loyalty and that discipleship involves cross-bearing. He tells another parable regarding "counting the cost," first of a prudent builder, who estimates the cost before he commences his work, and second of the wise king who considers the cost in advance of waging war. Yeshua applies the principle of calculating cost to the stewardship of one's possessions. The chapter closes with a comment on the utility of salt while in its strength; and its total uselessness when it has lost its savor. Chapter Outline Healing on the Sabbath, 14:1-6 Instruction on Honor, 14:7-14 Parable of the Messianic Banquet, 14:15-24 Call to Discipleship, 14:25-35 Date: Winter (Jan.-Feb.)−Spring (March), A.D. 30 Healing on the Sabbath, 14:1-6 1 And it came to pass when he went into a house of a certain one of the leaders of the Pharisees on a Sabbath to eat bread, also they were watching him. And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also'), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. it came to pass: Grk. ginomai, aor. mid., to transfer from one state to another, and here means come to be, become, to be done, take place, happen, occur. The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh (first in Gen 1:3). The verb is used to advance the temporal setting and introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. when: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). Here the preposition has the notion of time and occurring before the following aorist infinitive with the definite article conveys, "at the time of" or "when" (Thayer). he: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua. went: Grk. ho erchomai, aor. inf., 'to come' or arrive, with focus on a position from which action or movement takes place or 'to go' with the focus on the goal for movement; here the former. The infinitive is a verbal noun and here expresses result according to purpose. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; for, into, to, unto. a house: Grk. oikos may mean a structure for habitation or persons inhabiting a house, here the former. of a certain one: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. of the leaders: pl. of Grk. archōn, one who has eminence in a ruling capacity or one who has administrative authority; leader, prince, ruler. Here the title signifies eminence in status and authority, but there is no implication that he was a member of the Judean ruling council. Edersheim suggests he may have been an elder in the local synagogue (684). of the Pharisees: pl. of Grk. Pharisaios, a rough transliteration of Heb. Parush (pl. P'rushim) meaning "separatist." Their theology and pietistic code of applied halakhah ("way to walk") provided the basis for Orthodox Judaism. For more information on the Pharisees see my comment on Luke 5:17. on a Sabbath: Grk. Sabbaton, sabbath, generally a reference to the seventh day of the week. In the Ten Commandments the instruction to rest is set in contrast to the work that provides one's livelihood (Ex 20:8; Deut 5:12). Yeshua was a traditional Jew so Sabbath observance was very important. For the biblical background regarding Sabbath observance see my web article Remember the Sabbath. to eat: Grk. phagō, from esthiō, aor. inf., to eat or partake of food in the mouth. bread: Grk. artos (for Heb. lechem), bread or food, which refers to a baked product made from cereal grain, which could be barley, oats, rye, spelt or wheat. Since bread was eaten at every meal, the term was often used as a synonym for the entire menu for a meal. Lightfoot notes that in Jewish homes the table was better spread on the Sabbath than the weekdays. The menu would have been in strict accordance with food laws prescribed in the Torah (Lev 11:1-23; Deut 14:1-21). Meal preparation including cooking would have been done on Friday since it was forbidden on the Sabbath (Shabbath 7:2). The mention of bread also alludes to the ritual that began a meal in which the head of the household offered a specific blessing (Heb. b'rakhah). See my comment on Luke 9:16 for the content of the meal blessing. The narrative does not specify the time of the meal. Sabbath began at sundown and it is not impossible that the meal occurred in the evening. This is the third meal Yeshua ate at a Pharisee's house noted by Luke. The first time occurred in Capernaum (Luke 7:36). The location of the second meal is undisclosed (Luke 11:37). For this occasion Luke again does not specify the location. Plummer thinks that the Pharisee, being a leader, likely resided in Jerusalem. Santala locates this social event in the vicinity of Bethabara (121). See the note on the Setting above. Both Matthew (19:1-3) and Mark (10:1-2) note that Yeshua encountered Pharisees "beyond the Jordan" (i.e., Perea). The location of this Bethany cannot be determined with any certainty, but it is generally believed to be just a few miles north of the Dead Sea opposite Jericho in Perea. See the map here. Edersheim also places the narrative of this chapter in Perea (681). Luke is clear that Yeshua had contact with Pharisees throughout the land of Israel, including Perea (cf. Luke 5:17; 13:31). It is important to remember that the population demographics and locations of villages in the land of Israel completely changed in the aftermath of the Bar Kokhba Revolt against Rome (A.D. 132−136) when whole villages were razed and millions of Jews were killed or deported into slavery. and: Grk. kai. they were: Grk. eimi, impf., 3p-pl., a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. watching: Grk. paratēreō, pl. pres. mid. part., watch from the side, closely watch with great personal interest, used of surveillance in a stealthy manner. The verb alludes to the guests mentioned in verse 3. him: Grk. autos; Yeshua. The last clause of the verse perhaps implies a conspiracy and that Yeshua was invited with a malevolent purpose. 2 And behold there was a certain man before him with dropsy. And: Grk. kai, conj. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something (e.g. Gen 1:29). Luke uses the Hebraistic interjection 36 times in this book. The interjection alludes to something that immediately took Yeshua's attention. there was: Grk. eimi, impf. See the previous verse. a certain: Grk. tis, indefinite pronoun. See the previous verse. man: Grk. anthrōpos, human being, man or mankind. The noun refers here to an adult male. before: Grk. emprosthen, prep., expresses a spatial position that is in front or ahead; before, in front of. him: Grk. autos, personal pronoun; Yeshua. The man was in a position that Yeshua could not miss. with dropsy: Grk. hudrōpikos, adj., a medical condition characterized by the accumulation of excess fluid in the body's tissues, leading to swelling. The narrative does not explain whether the man's presence was part of a trap, as suggested by the last clause of the previous verse, or the man came to the house with the purpose to seek healing. Plummer favors the latter option, but the context implies the former (Geldenhuys). 3 And responding Yeshua spoke to the law-experts and the Pharisees, asking, "Is it permitted to heal on the Sabbath, or not?" And: Grk. kai, conj. responding: Grk. apokrinomai, aor. pass. part., to respond verbally to someone, whether to a question, request, exhortation, command, etc. The verb depicts a reaction to the unspoken thoughts implied in the watching eyes (verse 1). Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua ("Jesus" in Christian Bibles). The presence of the definite article would signify "the one called." Yeshua means "YHVH [the LORD] is salvation" (BDB 221). For more information on the meaning our Lord's name, his identity, and the history of translation of the name see my web article Who is Yeshua? spoke: Grk. legō, aor., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes speaking face to face. the law-experts: pl. of Grk. ho nomikos, adj., having to do with laws or points of law. In Hellenistic culture the term was used as a noun for someone performing legal functions such as a notary or an adviser to a magistrate (LSJ). The term is used to refer to a man learned in the laws given through Moses to Israel and the regulations that comprised contemporary Jewish law. Archer says that a nomikos was someone even more learned in the Law than a typical scribe (HELPS) and LSJ says that in Jewish culture a nomikos was a doctor of the Jewish law. The term is rare in Jewish literature outside the Besekh and found only in 4Maccabees 5:4 and Sibylline Oracles 8:145. Nomikos occurs 9 times in the Besekh, six of which are in Luke. The common translation of "lawyers" may be misleading, since these men did not provide services associated with modern lawyers. These legal specialists were very influential among the Pharisees (DNTT 2:443). Luke does not present the law-experts in a positive light, commenting that they rejected the counsel of God and refused the immersion of repentance proclaimed by Yochanan (Luke 7:30). After the sending of the Seventy Yeshua encountered a law-expert who tested him with a question about eternal life and sought to justify himself as acceptable to God (Luke 10:25-29). Law-experts were present at the second meal Yeshua ate a Pharisee's house and on that occasion Yeshua pronounced woes on them (Luke 11:45-52). and: Grk. kai. the Pharisees: pl. of Grk. Pharisaios. See verse 1 above. asking: Grk. legō, pres. part. The redundancy of the verb emphasizes first planned intent and then action. Yeshua poses a question to which he already knows the answer. Is it permitted: Grk. exesti, pres., it is allowable, permitted, right, or possible. The majority of versions translate the verb as "is it lawful?" However, the verb does not refer to an actual written law in the Torah, but a custom of the Pharisees. This sentence frequently occurs in the Tractate Shabbath in the declarative form, "It is permitted," in reference to practices allowed on the Sabbath (e.g. Shabbath 29b; 42b; 107a). Noteworthy is that Yeshua does not ask "What is written in the Torah about…?" (cf. Luke 10:26); or "What did Moses command about…?" (Mark 10:3). Yeshua knows the Torah is silent on the subject about which he asks. to heal: Grk. therapeuō, aor. inf., may mean (1) to offer helpful service, help out, serve; or (2) to serve by reversing a physical condition in order to restore a person having an illness or infirmity. The second meaning applies here. The infinitive is used to express purpose and the aorist tense emphasizes a completed action. on the Sabbath: Grk. ho sabbaton. See verse 1 above. or: Grk. ē, conj. used to denote an alternative ("or") or a comparison ("than"), here the former. not: Grk. ou, adv., a particle used in an unqualified denial or negation. Tractate Shabbath does provide recommended medical remedies for various maladies (12b; 18a; 61b; 67a; 78a; 107a; 109a; 111a-b; 134b), but the general practice of medicine was restricted on the Sabbath. Most treatments require grinding to prepare medicine, and grinding is a prohibited form of work (Shabbath 73a). Some actions were allowed, such as draining an abscess (107a). Bathing the body, anointing with oil and giving gentle massage were allowed but setting a broken bone was not (147a). Yeshua's question is legitimate, even though on a previous occasion a synagogue ruler objected to healing on the Sabbath (Luke 13:14). Yeshua knew that there was much discussion and difference of opinion among Rabbinic scholars on the subject of healing on the Sabbath. Lightfoot cites Avodah Zarah to illustrate permissible healing of dropsy on the Sabbath. "R. Adda b. Mattena [4th c. A.D.] said in the name of Rab [2nd/3rd c. A.D.]: 'A swelling of the hand or a swelling of the foot is to be regarded as serious as an internal sore, and the Sabbath may be profaned for it'" (A.Z. 28a). The fact that this opinion occurs in later Talmudic discussion suggests the point of view would have existed in the first century. 4 But they kept silent. And having taken hold of him he healed him, and sent him away. But: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The first usage applies here. they: pl. of Grk. ho, definite article but used here as a relative pronoun. kept silent: Grk. hēsuchazō, aor., 3p-pl., may mean (1) abstain from work; (2) refrain from disorderly conduct; or (3) keep one's peace. The third meaning applies here. The question Yeshua asked had a simple answer, so it is strange that no one answered. Plummer offers the following analysis. The law-experts were bound to be able to answer such a question, and if the rigorist Pharisees made no objection when consulted beforehand, they could not protest afterwards. They take refuge in silence; not in order to provoke him to heal, but because they did not know what to say. They did not wish to say that healing on the Sabbath was allowable, and they did not dare to say that it was not. And: Grk. kai, conj. having taken hold of him: Grk. epilambanomai, aor. mid. part., to take or lay hold of with the hands, here in order to provide practical help. he healed: Grk. iaomai, aor., heal or make whole, used of curing bodily ailments. him: Grk. autos, personal pronoun. See verse 1 above. With the simple touch the edema vanished. and: Grk. kai. sent him away: Grk. apoluō, aor., may mean (1) to set free from a condition or obligation, to release or to free; or (2) to cause to depart from a place, to send off or dismiss. The second meaning is intended here. The verb confirms that the man had not been invited to the meal to share in the fellowship, so Yeshua removed any obligation for him to stay. Plummer notes that of the seven healing miracles Yeshua performed on the Sabbath, Luke records five: the demoniac at Capernaum (4:33-35), Simon's mother-in-law (4:38-39), the man with the withered hand (6:6-10), the woman bowed down eighteen years (13:10-13), and the man in this account. The other Sabbath miracles are: the paralytic at Bethesda (John 5:1-9), and the man born blind (John 9:1-7). 5 And he said to them, "Which of you having a son or an ox fall into a well, and will not immediately rescue him on the Sabbath day?" And: Grk. kai, conj. he said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. See verse 3 above. them: pl. of Grk. autos, personal pronoun, used to refer to the law-experts and Pharisees in verse 3 above. Yeshua then poses a hypothetical scenario to test the values of his audience. Which: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. of you: Grk. humeis, pl. second person pronoun. The pronoun is emphatic, distinguishing the addressed group from common people. Plummer suggests the question stresses 'how do you act, when your interests are concerned?' having a son: Grk. huios, generally a male offspring, whether by direct birth or by more remote ancestry. or: Grk. ē, conj. an ox: Grk. bous, head of beef cattle whether ox, bull or heifer. The mention of both a son and an ox may seem a strange choice, but both would be very important. While all the men addressed might have a son, it is questionable how many might have an ox, an animal normally found on a farm. fall: Grk. piptō, fut. mid., to drop from a relatively high position to a lower position. into: Grk. eis, prep. a well: Grk. phrear, an extended hole in the ground, particularly of a structure designed to make underground water available; well, cistern, pit. and: Grk. kai. will not: Grk. ou, adv. immediately: Grk. eutheōs, adv. conveying a sense of immediacy or promptness; at once, immediately, soon. rescue: Grk. anaspaō, fut., drag up, pull up, draw up; used here to denote rescue from a hazardous situation by a physical extrication. him: Grk. autos. on: Grk. en, prep. the Sabbath: Grk. ho Sabbaton. See verse 1 above. day: Grk. hēmera, day, may refer to (1) the daylight hours from sunrise to sunset, (2) the 24-hour legal day from sunset to sunset, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The second and third meanings have application here. In the proposed scenario in which there is an implied risk of death, the Pharisees would agree that a rescue action is permitted on the Sabbath. Indeed Pharisees believed that saving a life trumps all requirements of the Torah (Yoma 85a). The narrative does not indicate whether the dropsy was a terminal condition, but severe edema left untreated can be life threatening, depending on where it occurs in the body. 6 And they were not able to reply to these words. And: Grk. kai, conj. they were not: Grk. ou, adv. able: Grk. ischuō, aor., 3p-pl., to have the capacity for accomplishing; have power or strength, be able. to reply: Grk. antapokrinomai, aor. pass. inf., express oneself in reply; answer back, have an answer, reply. The verb occurs only twice in the Besekh (also Rom 9:20). The verb conveys a tone of hostility. to: Grk. pros, prep. See verse 3 above. these words: pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. The plural pronoun refers to all the words spoken by Yeshua in the previous verses. Plummer observes that Luke is fond of noting that people are silenced or keep silence (Luke 20:26; Acts 11:18; 12:17; 15:12; 22:2). On this occasion the Pharisees and law-experts were confronted with superior logic, as well as compassion, to which they were unable to form a convincing reply. Any "yeah, but" answer would only reveal them as possessing a heartless apathy toward suffering people. Instruction on Honor, 14:7-15 7 And he began speaking a parable to those having been invited, noticing how they had been choosing the places of honor, saying to them, And: Grk. de, conj. he began speaking: Grk. legō, impf. See verse 3 above. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. Here the term is used of straightforward instruction based on a hypothetical scenario. to: Grk. pros, prep. See verse 3 above. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having been invited: Grk. kaleō, perf. pass. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The second meaning applies here. The participial clause refers to the Law-experts and Pharisees mentioned in verse 3 above and makes the point that everyone present was there by invitation. There were no "party crashers" (Matt 22:11-12; Luke 7:37-38). noticing: Grk. epechō, pres. part., notice intently; observe, pay close attention to, focus on. how: Grk. pōs, adv. introducing the manner, way, or reason in respect to a matter; how. they had been choosing: Grk. eklegomai, impf. mid., 3p-pl., to pick out for oneself; choose, select. the places of honor: pl. of Grk. ho prōtoklisia (from prōtos, "first" and klisia, "reclining" or "place of reclining"), a prominent reclining position at a festive dinner; place of honor. LSJ defines as "first place at table." At a dinner of a Sage and his disciples it was customary for the one next in rank to be on the Sage's left and the third in rank on his right (Berachot 46b). saying: Grk. legō, pres. part. to: Grk. pros, prep. them: pl. of Grk. autos, personal pronoun. Yeshua now addresses the men of distinction sharing the meal. 8 "When you are invited by someone to a wedding feast, do not recline in the place of honor, lest one more distinguished than you may have been invited by him, Reference: Proverbs 25:6-7. When: Grk. hotan, temporal marker; when, whenever; "at the time when the condition is met" (HELPS). you are invited: Grk. kaleō, aor. pass. subj. See the previous verse. The verb is singular so Yeshua personalizes the instruction to each of those invited by the Pharisee host and mentioned in the previous verse. by: Grk. hupo, prep. with the root meaning of "under," may denote agency or cause ("by") or position ("below, under") (DM 112). Here the preposition signifies the exercise of authority to issue an invitation. someone: Grk. tis, indefinite pronoun. See verse 1 above. to: Grk. eis, prep. a wedding feast: pl. of Grk. gamos can mean marriage or wedding celebration. The plural form could refer to the several acts involved in consummating the marriage or the seven days of feasting (cf. pl. form used in Esth 2:18; Matt 22:2-4; 25:10; Luke 12:36). In the LXX gamos translates Heb. mishteh, which was used for a banquet or feast for any purpose and in every case the host was a man of distinction and wealth (Gen 19:3; 21:8; 26:30; 29:22; 40:20; Jdg 14:10, 12, 17; 1Sam 25:36; 2Sam 3:20; 1Kgs 3:15; Esth 1:3-5; 2:18; 5:4-14; 6:14). Marriage feasts were common in ancient times and generally lasted a week (Gen 29:27; Tobit 11:19), while the bridal days extended over a full month in order to receive gifts. When a family marriage feast is mentioned elsewhere in Scripture it was held at the home of the bride (Jacob and Leah, Gen 29:22; Samson and a Philistine woman, Jdg 14:17; and Tobias and Sarah, Tobit 8:19). Royal wedding feasts were held at the king's palace (King Ahasuerus and Esther, Esth 2:18). See my web article Marriage in Ancient Israel. do not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). It differs from the other standard negative particle, oú, in that oú is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265). recline: Grk. kataklinō, aor. pass. subj., cause to recline for dining. This verb occurs only in Luke. The common translation of "sit down" is inaccurate and misleading. Sitting in chairs at a table is a much later invention. In Bible times a regular meal was normally eaten while sitting on the floor or ground (cf. Gen 27:19; 1Sam 20:5; Jer 16:8; Ezek 44:3; Matt 15:35). Festive meals were treated differently. In ancient times, it was customary to recline at a table during formal banquets or significant gatherings. This posture was a sign of relaxation and fellowship. By Pharisee rules reclining was not lying on the back or on the right side, but only on the left side to facilitate eating with the right hand (Pesachim 108a). A few versions have "recline" (AMPC, EHV, HCSB, LSB, LEB, MJLT, NABRE, OJB, YLT). See a work of art here depicting reclining for a meal. in: Grk. eis. the place of honor: Grk. ho prōtoklisia. See the previous verse. In a marriage feast of a wealthy family the place of honor would be near the host or the bridegroom. lest: Grk. mēpote, adv., a marker cautiously expressing possibility and indicating a circumstance or attitude designed to counteract a consequence ordinarily considered undesirable; so that, lest. one more distinguished: Grk. entimos, adj., used of (1) status, distinguished, important; and (2) worth, valuable, precious. The first usage is intended here. The distinction might be based on a family or political connection or a companion of the bridegroom. than you: Grk. su, second person pronoun. may have been: Grk. eimi, pres. subj. invited: Grk. kaleō, perf. pass. part. by: Grk. hupo. him: Grk. autos, personal pronoun, which refers to the "someone" who issued the invitation. Lightfoot notes that Yeshua reminds his hearers of the advice of Solomon in Proverbs 25:6-7: "Do not claim honor in the presence of the king, and do not stand in the place of great men; 7 for it is better that it be said to you, 'Come up here,' than for you to be placed lower in the presence of the prince, whom your eyes have seen." The fact that there are "places of honor" at this wedding feast does confirm that Yeshua refers to a wedding of someone important and not an ordinary village wedding. In this setting Yeshua offers common sense advice. It would be the height of presumption to take a place of honor in a preemptive manner. 9 and having come, the one having invited you and him will say to you, 'Give your place to this one,' and then you will begin to take the last place with shame. and: Grk. kai, conj. having come: Grk. erchomai, aor. part. See verse 1 above. the one: Grk. ho, definite article, but used here as a demonstrative pronoun to designate the host. having invited: Grk. kaleō, aor. part. See verse 7 above. you: Grk. su, second person pronoun. and: Grk. kai. him: Grk. autos, personal pronoun. In this scenario this person is the "someone" in the previous verse, subordinate to the host, who extended the invitation. will say: Grk. ereō, fut., denoting speech in progress, to speak or say. to you: Grk. su, second person pronoun. Give: Grk. didōmi, aor. imp., to give, used in a wide variety of situations, often with the focus on generosity. your place: Grk. topos is used primarily to mean a spatial area, as a locality or a location for some activity. to this one: Grk. houtos, demonstrative pronoun. and: Grk. kai. then: Grk. tote, temporal adv. that focuses on a time or circumstance that is closely associated with what precedes in the narrative; at that time, then, thereupon. you will begin: Grk. archō, fut. mid., may mean (1) to rule or (2) to begin or commence something. The second meaning is intended here. to take: Grk. katechō, pres. inf., to hold fast, keep secure, keep possession of, retain. the last: Grk. ho eschatos, adj., coming at the end or after all others; end, final, last. place: Grk. topos. with: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. shame: Grk. aischunē may mean (1) experience of humiliation or disapproval; shame, disgrace; or (2) a repulsive deed. The first meaning is intended here. Yeshua notes that presumption as he described at an important social occasion in reality challenges the authority of the host to determine places of honor. The host would not ignore such a flagrant violation of the social order and a public rebuke would produce extreme embarrassment. 10 But when you are invited, having gone, recline at the last place, so that when the one having invited you comes, he will say to you, 'Friend, come up higher;' then it will be honor to you before all those reclining at table with you. But: Grk. alla, conj., adversative particle used adverbially to convey a contrast or different viewpoint for consideration; but, on the other hand. when: Grk. hotan, adv. See verse 8 above. you are invited: Grk. kaleō, aor. pass. subj. See verse 7 above. having gone: Grk. poreuomai, aor. pass. part., to make one's way or move from one area to another; go, journey, proceed, or travel. recline: Grk. anapiptō (from ana, "up" or "back," and piptō, "to fall"), aor. imp., to fall back, then recline, especially at a meal. Some versions have "sit" or "sit down," but the verb for sitting is kathēmai (Luke 5:27). The physical posture is between sitting erect and lying prone, essentially sitting and leaning backward. Many versions add "at table," which is a reasonable assumption. The table would have been low to the floor appropriate for reclining. See a work of art mentioned in verse 8 above. at: Grk. en, prep. the last: Grk. ho eschatos, adj. See the previous verse. place: Grk. topos. See the previous verse. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. when: Grk. hotan. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having invited: Grk. kaleō, perf. part. you: Grk. su, second person pronoun. comes: Grk. erchomai, aor. subj. See verse 1 above. he will say: Grk. ereō, fut. See the previous verse. to you: Grk. su. Friend: Grk. philos, which may serve as adj. to denote being friendly or kindly disposed toward or a noun to denote a degree of peaceful relationship, more than a casual acquaintanceship; friend. come up: Grk. prosanabainō, aor. imp., to go up to, come up, ascend further. The verb occurs only here in the Besekh. higher: Grk. anōteros, adj., in a higher place, used here in relation to social status. then: Grk. tote, adv. See the previous verse. it will be: Grk. eimi, pres. mid. See verse 1 above. to you: Grk. su. honor: Grk. doxa, what evokes good opinion, i.e. that something has intrinsic worth; glory, honor, splendor (Thayer). before: Grk. enōpion, from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. those: pl. of Grk. ho. reclining at table: Grk. sunanakeimai, pres. mid. part., to recline together, often at a table. with you: Grk. su. Yeshua does not propose a manipulation game of taking a low place in order to be promoted. Rather, taking the last place is intended to display genuine humility and it is humility that is rewarded. Taking the last place also shows deference to the host who is a friend and it would be contrary to friendship to preempt the host's seating plan. Now the host can appropriately bless his friend. 11 Because the one exalting himself will be humbled, and the one humbling himself will be exalted." Reference: Matthew 23:12; Luke 18:14. Because: Grk. hoti, conj., a versatile particle used primarily to introduce clauses that provide explanations, reasons, or content; for, that, because, since. the one: Grk. ho, definite article but used here as a demonstrative pronoun. exalting: Grk. hupsoō, pres. part., may mean (1) to cause to move from a position to one that is higher, "lift upward," or (2) to cause to be higher in status, "elevate" or "exalt." The second meaning applies here. himself: Grk. heautou, reflexive pronoun of the third person, of himself, belonging to oneself. will be humbled: Grk. tapeinoō, fut. pass., may mean (1) cause to be low spatially, make low, level; (2) make or consider unimportant in a good sense, humble; (3) cause to be or appear low in status in a disparaging sense; or (4) cause to experience loss. Both the third and fourth meanings have application here. The passive voice alludes to humbling caused by God. and: Grk. kai, conj. the one: Grk. ho. humbling: Grk. Grk. tapeinoō, pres. part. himself: Grk. heautou. will be exalted: Grk. hupsoō, fut. pass. This axiomatic principle is not given simply as a rule of social conduct nor does it offer a "health and wealth" guarantee. In fact, the humble may suffer in this life. Rather, he declares a spiritual principle. Plummer notes that humility is the passport to promotion in the Kingdom of God. The humble will be moved higher in favor with God to receive grace (cf. Jas 4:6; 1Pet 5:5) and eternal rewards (Matt 5:1, 12; 6:1, 4, 6). Gill notes in his comment on the parallel Matthew passage that the same axiom may be found in the Talmud, "him who humbles himself, the Holy One, blessed be He, raises up, and him who exalts himself, the Holy One, blessed be He, humbles'' (Erubin 13b; Nedarim 55a). 12 Then he said also to the one having invited him, "When you make a luncheon or a dinner, do not call your friends nor your brothers nor your relatives nor rich neighbors, lest they also reciprocate to you and become your repayment. Then: Grk. de, conj. he said: Grk. legō, impf. See verse 3 above. also: Grk. kai, conj. to the one: Grk. ho, definite article, but used here as a demonstrative pronoun. having invited: Grk. kaleō, aor. part. See verse 7 above. him: Grk. autos, personal pronoun. Yeshua directs the following comment to his Pharisee host. When: Grk. hotan, adv. See verse 8 above. you make: Grk. poieō, pres. subj., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The first meaning applies here. The subjunctive mood stresses potential or possibility. a luncheon: Grk. ariston, a meal eaten anytime before the main meal of the day (HELPS). The term could refer to a morning or mid-day meal. Josephus notes that the legal hour of the ariston on the Sabbath was the sixth hour, or at twelve o'clock at noon (Life §54). The meal time on the other days of the week was probably much the same. or: Grk. ē, conj. See verse 3 above. a dinner: Grk. deipnon, the daily main meal, generally in the evening, or a formal banquet or a communal festival meal. Yeshua does not refer to routine family meals, but special occasions as indicated by the following guest list. In this context these meals could be part of the marriage feast mentioned in verse 8 above. do not: Grk. mē, adv. See verse 8 above. call: Grk. phōneō, pres. imp., to call vocally, used here of extending an invitation. The command does not mean to never invite the following named people, but rather not to limit the invitation only to them. your: Grk. su, second person pronoun. friends: pl. of Grk. philos. See verse 10 above. nor: Grk. mēde, conj., negative particle used in escalation of negation; not, nor. your: Grk. su. brothers: pl. of Grk. adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. nor: Grk. mēde. your: Grk. su. relatives: pl. of Grk. sungenēs, adj., connected by lineage, relative; either (1) a near relation by blood or marriage; or (2) shared tribal or national ancestry. The first meaning is intended here. nor: Grk. mēde. rich: pl. of Grk. plousios, adj., possessing in abundance; rich, wealthy. neighbors: pl. of Grk. geitōn, one who lives close by, neighbor. lest: Grk. mēpote, adv. See verse 8 above. also: Grk. kai. they reciprocate: Grk. antikaleō, aor. subj., 3p-pl., to call in return, to invite in response. The verb occurs only here in the Besekh. to you: Grk. su. and: Grk. kai. become: Grk. ginomai, aor. mid. subj. See verse 1 above. your: Grk. su. repayment: Grk. antapodoma, a gift in return (for another), a return, recompense or reward. Social reciprocity in kind was an important virtue in Jewish culture. Those in the guest list have the means to conduct special luncheons or dinners and would be able to invite the host to their homes. 13 But when you prepare a banquet, invite the poor, the crippled, the lame, the blind, But: Grk. alla, conj. See verse 10 above. Yeshua now flips his instruction from seeking honor at social gatherings to giving honor. when: Grk. hotan, adv. See verse 8 above. you prepare: Grk. poieō, pres. subj., lit. "make." See the previous verse. a banquet: Grk. dochē, a banquet, feast or reception of guests. This term occurs only in Luke (also 5:29). The term does occur in the LXX for Heb. mishteh in reference to someone hosting a banquet (Gen 21:8; 26:30; Esth 1:3; 5:4, 8). The banquet might occur for a variety of reasons, including a marriage feast (verse 8 above). invite: Grk. kaleō, pres. imp. See verse 7 above. the poor: Grk. ptōchos, adj., in a needy condition opposite of having abundance, without any resources; beggarly, poor, destitute. The adjective also includes those lacking social position that can influence the rich and powerful. Luke will later note that the Pharisees were "lovers of money" (Luke 16:14), so they would not normally associate with the poor. Yeshua then adds three categories of physical disability. the crippled: Grk. anapeiros, a variant spelling of anapēros (from ana, "up," and pēros, "crippled, maimed"), adj., crippled, disabled, or maimed in the limbs (Abbott-Smith; Thayer). The term also includes the loss of a limb (Zodhiates). Thayer says the prefix ana signifies "from the lowest part to the highest," but Plummer merely says ana is intensive, "very." Abbott-Smith notes that the only earlier use of the term in Jewish literature is Tobit 14:2 (Sinaiticus) and 2Macc 8:24, although the suffix pēros occurs in Philo, On Dreams §1:27; Sibylline Oracles §III.793 (BAG). Josephus, who wrote his works after Luke, uses anapēros in Ant. VII, 3:1, in reference to the Jebusites including the lame in the defense of Jerusalem against King David. The term occurs only in this chapter in the Besekh. While the term does not occur in the Tanakh it would correlate with Hebrew terms for physical defects of the limbs that would preclude service as a priest (Lev 21:17-19). the lame: Grk. chōlos, adj., crippled in the feet, limping, halting, lame (Mounce). The adjective covers a variety of structural problems that could limit or prevent mobility. In the LXX chōlos translates Heb. pisseach, lame, first in Leviticus 21:18, which lists physical defects that would preclude service as a priest. the blind: Grk. tuphlos, adj., inability to see; blind. In the LXX tuphlos translates Heb. ivver, blind, first in Exodus 4:11. Like the two previous physical disabilities blindness would also exempt a man from priestly service (Lev 21:18). In ancient Jewish culture individuals with physical disabilities faced social stigma due to the common belief that such misfortunes resulted from sin (Job 4:7-8; John 9:2). They were frequently dependent on charity (Luke 18:35; John 9:8; Acts 3:2). The Jewish culture of the time also had specific laws and customs regarding those with physical impairments, which could affect their participation in religious and social life. The four categories taken together likely corresponds to the Heb. am-ha'arets, "people of the land," whom the ruling classes and religious elite despised as ignorant masses accursed for not knowing and keeping Torah (John 7:49). Pharisee snobbery and discriminatory treatment of ordinary people may be seen in these Talmud passages. "Our Rabbis taught: Who is an Am ha-arez? Whoever does not recite the Shema' morning and evening with its accompanying benedictions; such is the statement of R. Meir. The Sages say: Whoever does not put on the phylacteries. Ben Azzai says: Whoever has not the fringe upon his garment. R. Jonathan b. Joseph says: Whoever has sons and does not rear them to study Torah. Others say: Even if he learnt Scripture and Mishnah but did not attend upon Rabbinical scholars, he is an Am ha-arez. If he learnt Scripture but not Mishnah, he is a boor; if he learnt neither Scripture nor Mishnah, concerning him Scripture declares, I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast." (Sotah 22a) "Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar. … but let him not marry the daughter of an am ha-arez, because they are detestable and their wives are vermin, and of their daughters it is said, Cursed be he that lieth with any manner of beast. … R. Eleazar said: An am ha-arez, it is permitted to stab him [even] on the Day of Atonement which falls on the Sabbath. … R. Hiyya taught: Whoever studies the Torah in front of an am ha-arez, is as though he cohabited with his betrothed in his presence. … Our Rabbis taught: Six things were said of the amme ha-aretz: We do not commit testimony to them; we do not accept testimony from them; we do not reveal a secret to them; we do not appoint them as guardians for orphans; we do not appoint them stewards over charity funds; and we must not join their company on the road. Some say, We do not proclaim their losses too [i.e., return their lost property]." (Pesachim 49b) The ministry of Yeshua, which included proclaiming the good news to the poor and healing the disabled (Luke 4:18; 7:22), challenged these cultural norms and rebutted prejudicial beliefs. Here he purposely draws a sharp contrast between the people to whom he ministers and the religious elite. 14 and you will be blessed, because they have nothing to repay you; for it will be repaid to you in the resurrection of the righteous." and: Grk. kai, conj. you will be: Grk. eimi, fut. mid. See verse 1 above. The verb is second person singular. blessed: Grk. makarios, adj., possessing the favor of God, that state of being marked by fullness from God; blessed one (Zodhiates). In Hebrew culture a "blessing" is a purposeful endowment (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. Blessedness can never be self-imposed nor come by accident. The only source of true blessing is from God. The syntax of Yeshua's promise could qualify as a beatitude as given in the Sermon on the Mount, that is, a blessing accorded a citizen of the Kingdom of God. because: Grk. hoti, conj. they have: Grk. echō, pres., 3p-pl., to have, hold or possess with a wide range of application. nothing: Grk. ou, adv., not. to repay: Grk. antapodidōmi, aor. inf., to repay, give back, return as an equivalence. The verb may be used in a positive or negative sense, here the former. you: Grk. su, second person pronoun. The pronoun alludes to his host (verse 12 above). The poor and disabled would not have the means to fulfill the social obligation of reciprocity in kind. They would not own a house where people could gather and they wouldn't have the financial resources to prepare a banquet. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" "for." The conjunction is used to express cause, explanation, inference or continuation of an idea or statement. it will be repaid: Grk. antapodidōmi, fut. pass. to you: Grk. su. in: Grk. en, prep. the resurrection: Grk. ho anastasis (from anistēmi, "to rise"), may mean either (1) rise, which may be bringing to a higher position in a physical sense or a higher status in a relational sense; or (2) restoration of life from the condition of being dead (BAG). The second meaning is intended here. Anastasis is the principal Greek word in the Besekh for resurrection, with references divided between the resurrection of Yeshua and the resurrection of humans at the end of the age. of the righteous: pl. of Grk. ho dikaios, adj., being in accord with Torah standards for acceptable behavior, upright or just. In this context the righteous are those whose names are written in the book of life (Rosh Hashanah 16b; cf. Luke 10:20; Php 4:3; Rev 3:5; 21:27). In Sanhedrin 11:1 the righteous are those who have a portion in the world to come and will inherit the land (cf. Isa 60:21; Matt 5:5). Yeshua alludes to his previous prophecy that there would be a double resurrection: "Do not marvel at this; for an hour is coming, in which all who are in the graves will hear his voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment" (John 5:28-29). Thus, every person who has ever lived will be resurrected. Daniel was the first to be informed of a double resurrection, "Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt" (Dan 12:2). Belief in the future resurrection was an important doctrine to Pharisees, in contrast to the Sadducees who did not believe in resurrection (Luke 20:27; Acts 23:6, 8). Yeshua's promise presents a conundrum, because it seems to imply a salvation by works. How would doing good to the poor and disabled qualify this legalistic Pharisee to be included in the righteous? Plummer suggests that the term "righteous" may be added merely to indicate the character of those who practice disinterested benevolence. On the contrary Yeshua does not advocate a pragmatic action to manipulate God. Being "righteous" is a genuine moral characteristic of godliness and the opposite of being wicked. In reality the exhortation to do good to the poor and disabled is a call to repentance (cf. Luke 3:7-9). Through repentance a person is then qualified for the resurrection of the righteous. See my article The Mystery of the Resurrection. Parable of the Messianic Banquet, 14:15-24 15 Then one of those reclining with him having heard these words, said to him, "Blessed is whoever will eat bread in the kingdom of God!" Then: Grk. de, conj. one: Grk. tis, indefinite pronoun. See verse 1 above. of those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. reclining with him: Grk. sunanakeimai, pl. pres. mid. part., to dine together in a reclining position. See the note on verse 8 above. having heard: Grk. akouō, aor. part., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. these words: n.pl. of Grk. houtos, demonstrative pronoun. See verse 6 above. said: Grk. legō, aor. See verse 3 above. to him: Grk. autos, personal pronoun; Yeshua. Blessed is: Grk. makarios, adj. See the previous verse. whoever: Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, whoever, everyone who. will eat: Grk. esthiō, fut. mid. See verse 1 above. bread: Grk. artos. See verse 1 above. in: Grk. en, prep. the kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power. of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). Theos is not a philosophical construct for monotheism, the belief in one deity. In the LXX theos translates primarily Heb. Elohim (pl. of El, "God" or "Power"). In Hebrew thought the plural form of Elohim represents fullness, intensity or majesty, rather than number (DNTT 2:67), which excludes the possible existence of any other deity. The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). The general hope that God would establish His reign as King over all the earth, with all idolatry banished, has its roots in the Tanakh and further emphasized in intertestamental Jewish literature. By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. Moreover this Messianic kingdom will be inaugurated with a great banquet or feast (Luke 13:29), as prophesied by Isaiah: "6 And ADONAI-Tzva’ot will make for all peoples on this mountain a feast of choice pieces, a feast of aged wines, of fat things full of marrow, of aged wines well refined. 7 And He will swallow up the face of the covering cast over all peoples, and the veil spread over all nations. 8 He will swallow up death forever and ADONAI the Lord will wipe away tears from all faces. He will remove the reproach of His people from all the earth, for ADONAI has spoken. 9 And it will be said in that day, Behold this is our God. We have waited for Him and He will save us. This is ADONAI. We have waited for Him. We will be glad and will rejoice in His salvation." (Isa 25:6-9 BR) This passage and the surrounding context reveal important information about this future banquet. It will occur on Mount Zion ("this mountain") following the Day of ADONAI described in Isaiah 24, which closes with this promise, "ADONAI-Tzva’ot will reign on Mount Zion and in Jerusalem, and before His elders, gloriously" (Isa 24:23 TLV). The feast is not just for Israel but will be an international gathering (cf. Dan 7:14). In the same time period death will be eliminated and the dead will be resurrected (Isa 26:19). So the overall context of the banquet is the age to come. The promise of the banquet also occurs in intertestamental Jewish literature, specifically First Enoch and a Qumran document "The Messianic Rule." "13 And the righteous and elect shall be saved on that day, and they shall never thence forward see the face of the sinners and unrighteous. 14 And the Lord of Spirits will abide over them, and with that Son of Man shall they eat and lie down and rise up for ever and ever. 15 And the righteous and elect shall have risen from the earth, and ceased to be of downcast countenance. And they shall have been clothed with garments of glory, 16 And these shall be the garments of life from the Lord of Spirits: and your garments shall not grow old, nor your glory pass away before the Lord of Spirits." (1Enoch 62:13-16) In the Dead Sea Scrolls the expectation of a Messianic banquet is even more explicit. The narrative found in a document called The Messianic Rule (DSS 1QSa 2:11-22) details those participating as the priestly descendants of Aaron and the leading men of Israel, the heads of thousands and clans. The narrative especially emphasizes the sharing of bread and wine at the feast with the appropriate blessings spoken by the Messiah (TDSS 141-142). The attendance of the patriarchs is not mentioned, which makes the revelation of Yeshua significant (Matt 8:11). The declaration of the Pharisee's guest expresses the hope of the Pharisees that by their piety they would share in the resurrection of the righteous (Geldenhuys 395). Their fault lay in the assumption they would participate in the Kingdom of God while rejecting the King and enjoy the Messianic feast while rejecting the Messiah who will host that gathering. Against that arrogance Yeshua tells the following parable. 16 But he said to him, "A certain man was preparing a great banquet, and he invited many; Reference: Matthew 22:2. But: Grk. de, conj. The conjunction emphasizes that Yeshua opposes the comfortable self-complacency of the speaker in the previous verse (Plummer). he said: Grk. legō, aor. See verse 3 above. to him: Grk. autos, personal pronoun. Yeshua proceeds to tell a parable in response to declaration just offered about the banquet that will inaugurate the Messianic kingdom. The parable emphasizes the number three with the mention of three specific men and three groups of people. A certain: Grk. tis, indefinite pronoun. See verse 1 above. Most versions do not translate the pronoun, but it gives distinction to the noun following. man: Grk. anthrōpos. See verse 2 above. The use of tis anthrōpos instead of anēr could be a hint of the Son of Man who will host the actual Messianic banquet. was preparing: Grk. poieō, impf. See verse 12 above. a great: Grk. megas, adj., exceeding a standard and therefore impressive. The focus here is on preparation of a grand scale (cf. megas in Gen 21:8; 2Kgs 6:23; Dan 5:1). banquet: Grk. deipnon. See verse 12 above. and: Grk. kai, conj. he invited: Grk. kaleō, aor. See verse 7 above. many: pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. The "many" refers to the first group of people to receive an invitation, which implies a strong social obligation. Plummer suggests that the "many" in this parable refers to Jews that observe the law. Yeshua does not allegorize the parable and the reference to "many" could be taken as illustrative of those in attendance at the Pharisees house. Compared to the following two groups that receive invitations the first group would likely be of the same social-economic class as the host. Isaiah had prophesied that the future Messianic feast would include "all peoples," which would incorporate the three groups of this parable. 17 and he sent his servant at the hour of the banquet to say to those having been invited, 'Come; because now it is ready.' and: Grk. kai, conj. he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to dispatch an authoritative personal representative or a messenger on a specific mission or with a particular purpose. his: Grk. autos, personal pronoun. servant: Grk. doulos, someone who belongs to another and obligated to obey the requirements of the superior. In Greek and Roman culture those classified as doulos were viewed as owned property with few rights and an indefinite term of service; slave or servant. In the LXX doulos translates Heb. ebed, which includes the meaning of doulos but with a much broader application. In the Tanakh ebed is especially used of household servants, those who worked for the King and those who served God, especially service in the temple (DNTT 3:593). Israelites in servitude had rights that did not exist in pagan societies, such as resting on the Sabbath (Ex 20:10; 23:12), being treated fairly (Lev 25:46; Col 4:1), sharing in festival offerings (Deut 12:18; 16:11), and being released after six years of service (Ex 21:2). at the hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. of the banquet: Grk. ho deipnon. See verse 12 above. to say: Grk. legō, aor. inf. See verse 3 above. to those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. having been invited: Grk. kaleō, pl. perf. pass. part. See verse 7 above. The servant was sent to remind those invited of their social obligation. This reminder or second invitation was customary in Eastern culture and did not occur because of anticipated unwillingness. Plummer observes that refusal of the second summons would be a grave insult, which is equivalent among the Arab tribes to a declaration of war. Come: Grk. erchomai, pres. mid. imp., 2p-pl. See verse 1 above. because: Grk. hoti, conj. now: Grk. ēdē, adv. with focus on temporal culmination, now, already. The adverb refers to a point of time preceding another point of time and implying completion (HELPS). There was no need to arrive early while preparations were still in progress. it is: Grk. eimi, pres. See verse 1 above. ready: Grk. hetoimos, adj., being prepared or waiting in readiness. The adjective indicates being ready because the necessary preparations are done, or are sure to happen as needed (HELPS). The readiness may imply the layout of the table with the prepared foods and dishes. 18 And from one all began to make excuses. The first said to him, 'I have bought a field and I have need of going out to see it; I ask you hold me excused.' And: Grk. kai, conj. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. one: Grk. heis, adj., the number one. all: pl. of Grk. pas, adj. See verse 10 above. began: Grk. archō, aor. mid., 3p-pl. See verse 9 above. to make excuses: Grk. paraiteomai (from para, "beside" and aiteō, "to ask, request"), pres. mid. inf., to express a negative sense of disinterest in something; beg off, make excuse. Some commentators as Matthew Henry interpret clause of "all" making excuses literally to mean that every one who received an invitation declined, which "reproves the Jewish nation for their neglect of the offers of Christ's grace." On the contrary "all" did not refuse the invitation of the good news as thousands believed in Yeshua. Liefeld notes that "from one all" is unique in Greek and would be equivalent to "with one accord." Thus, the Greek word order "from one all" would imply that "all" should be taken in the sense of "all of these" three men who offered excuses. Plummer suggests there was a prearranged conspiracy or mutual agreement between the three. The generalization of the plural "all" could be explained by an old Jewish saying, "If five sons are faithful and two are not, you may cry, 'Woe is me, for my sons are unfaithful!'" (Stern 386). The pattern in Luke of identifying three things is applied to three men who offer excuses for not accepting the invitation to attend the banquet. From what the men say we may deduce that they were men of means. They were not poor. The first: Grk. ho prōtos, adj., may indicate (1) having primary position in a sequence; first, earlier, earliest; or (2) standing out in significance or importance; first, prominent. The first meaning applies here. said: Grk. legō, aor. See verse 3 above. to him: Grk. autos, personal pronoun; the servant of the host. I have bought: Grk. agorazō, aor., to buy or purchase, in regard to a commercial transaction. a field: Grk. agros, a country area or open space used mainly for agriculture; farm, field. and: Grk. kai. I have: Grk. echō, pres. See verse 14 above. need: Grk. anagkē, necessity or constraint, often associated with distress or hardship. It can refer to external pressures or circumstances that compel a certain action or response. The man asserts that he has an unavoidable obligation, which causes him distress. of going out: Grk. exerchomai, aor. part., to move away from a place or position, to go or come out, depart. to see: Grk. horaō, aor. inf., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. The verb may convey the intention of "to examine." it: n. of Grk. autos; the field. I ask: Grk. erōtaō, pres., can mean (1) to ask with the focus on seeking information; or (2) to ask in the sense of making a request, frequently with the effort to soften the tone for what might sound peremptory. The second meaning applies here. you: Grk. su, pronoun of the second person. hold: Grk. echō, pres. imp. The imperative mood conveys an earnest appeal. me: Grk. egō, pronoun of the first person. excused: Grk. paraiteomai, perf. pass. part. Lightfoot observes that given the time of day for the banquet it is a very unseasonable time to go and see a piece of ground newly bought. Conversely, who pays for a plot of ground before having seen it? The man's excuse is nothing more than a pretext to reject the host. 19 And another said, 'I have bought five yoke of oxen, and I am going to examine them; I ask you hold me excused.' And: Grk. kai, conj. another: Grk. heteros, adj. used to denote something that is different in kind or nature, highlighting differences rather than similarities; other, another, different, a second. The masculine adjective identifies a second man who had received an invitation. said: Grk. legō, aor. See verse 3 above. I have bought: Grk. agorazō, aor. See the previous verse. five: Grk. pente, the number five. yoke: Grk. zeugos, a pair, i.e. two. The noun is used in reference to farm animals that are joined together for the purpose of plowing or pulling a load. The yoke is a crosspiece with two bow-shaped pieces, each enclosing the head of an animal. of oxen: Grk. bous. See verse 5 above. Five yoke make a total of ten oxen. and: Grk. kai. I am going: Grk. poreuomai, pres. mid. See verse 10 above. to examine: Grk. dokimazō, aor. inf., evaluate significance or worth; evaluate, discern, appraise, inspect, examine, determine. them: n. pl. of Grk. autos, personal pronoun. I ask: Grk. erōtaō, pres. See the previous verse. you: Grk. su, pronoun of the second person. hold: Grk. echō, pres. imp. See verse 14 above. The imperative mood conveys an earnest appeal. me: Grk. egō, pronoun of the first person. excused: Grk. paraiteomai, perf. pass. part. See the previous verse. The duplicated syntax as spoken by the first man suggests a rehearsed appeal. The objections to the first man's excuse could also be applied to this man's excuse. 20 And another said, 'I have taken a wife, and because of this I am not able to come.' And: Grk. kai, conj. another: Grk. heteros, adj. See the previous verse. The adjective identifies a third man who had received an invitation. said: Grk. legō, aor. See verse 3 above. I have taken: Grk. gameō, aor., to marry or wed. The Hebrew equivalent in the context of marriage is laqach, "to take," which in practical terms means "to consummate." a wife: Grk. gunē, an adult female person without respect to age, social status, or marital status, except as defined by the context; woman, wife. In the LXX gunē renders the Heb. ishshah ("woman"), used first in Genesis 2:22 of Chavah ("Eve") whom God gave to Adam as his wife. In biblical accounts a wife never takes a husband, but a husband takes a wife (e.g., Gen 4:19; 6:2; 11:29; 24:67; 1Sam 25:39; Hos 1:2). Prior to the Sinaitic covenant a man acquired a wife at will by obtaining her consent and then taking her into his tent or house and having intercourse in private. Marriage began at that point (e.g., Gen 25:1; 38:1-3; Ex 2:1). With the introduction of betrothal in Israelite culture a man would acquire the bride of his choice in the presence of witnesses (cf. Ruth 4:9-11). In Jewish law (Kidd. 1:1), a woman could be acquired as a wife in three ways: by money or its equivalent (Gen 29:18; 34:12; Ex 21:11; 22:16), by deed (Gen 24:3-4; Jdg 14:2; Ruth 4:9-10), or by intercourse (Deut 22:28-29). and: Grk. kai. because of: Grk. dia, prep. this: Grk. houtos, demonstrative pronoun. See verse 6 above. The pronoun refers to the act of taking a wife. I am not: Grk. ou, adv. able: Grk. dunamai, pres. mid., the quality or state of being capable. to come: Grk. erchomai, aor. inf. See verse 1 above. The syntax might imply being worn out from physical exertion, but the man likely alludes to a Torah requirement. When a man took a "new wife" he was free from military and other important obligations for a year during which he was to give happiness to his wife and seek to please her (Deut 24:5). Plummer notes an anecdote recorded by the 5th c. B.C. Greek historian Herodotus of King Croesus of Lydia in regard to denying the involvement of his son in the hunt for a dangerous boar on the ground of being newly married (The Histories, I:36:3). However, the man in this parable does not refer to his wife as "new." He could be a polygamist, which was permitted in Israel, and the wife was a second or other. A man was only to take an additional wife if he could financially afford to take care of her (Ex 21:10). The man appears to be claiming the same excuse offered by the other two men, i.e., test his wife in her seven required duties, which included grinding corn, baking bread, washing clothes, cooking, suckling her child, making ready his bed and working in wool (Kethubot V:5). Such an excuse would be a demeaning comment about his marriage relationship. Liefeld comments that "with his superb narrative art, Jesus uses these three excuses to show that just as a host may be snubbed, so God's gracious invitation may be flouted." All three excuses are rebutted in verses 26-33 below. 21 And having come the servant reported these things to his master. Then having become angry the master of the house said to his servant, 'Go out quickly into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.' And: Grk. kai, conj. having come: Grk. paraginomai, aor. mid. part., to make one's way so as to be present; come, arrive, be present. the servant: Grk. ho doulos. See verse 17 above. reported: Grk. apaggellō, aor., to report or announce, here meaning to relate as the result of first-hand experience, observation or other source of direct information; announce, declare, report, tell. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 6 above. The pronoun refers to the three excuses offered by declining the banquet invitation. The three excuses may represent three areas of personal priority (finances, property and family), what Paul will later call "the flesh," set in contrast to the priority of loyalty to the Messiah. to his: Grk. autos, personal pronoun. master: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. The first meaning applies here. Then: Grk. tote, adv. See verse 9 above. having become angry: Grk. orgizō, aor. pass. part., be provoked to anger or becoming angry. The verb is often used to describe human emotions and reactions, as well as the righteous anger of God. In this context the verb implies a response of the host to perceived injustice. Stern observes that "similarly God is angry with Jews and Gentiles who are so busy being self-sufficient or fulfilling their life programs that they spurn salvation" (128). the master of the house: Grk. ho oikodespotēs (from oikos, "house" and despotēs, "lord, master"), someone who has authority and responsibility over the domestic affairs and the people within a household. Liefeld says the host "became angry" because the rejections were a personal insult. said: Grk. legō, aor. See verse 3 above. to his: Grk. autos. servant: Grk. ho doulos. The banquet host gives new instructions to his faithful servant. Go out: Grk. exerchomai, aor. imp. See verse 18 above. quickly: Grk. tacheōs, adv., putting into effect with rapidity; quickly, at once, without delay. into: Grk. eis, prep. the streets: pl. of Grk. plateia (from platus, "broad area"), street, public square, often a central place in a city where public life and interactions occur, such as marketplaces or main thoroughfares. and: Grk. kai. lanes: pl. of Grk. rhumē, a tract of way in a town shut in by buildings on both sides; thus a narrow street or lane in a town or city (Thayer). of the city: Grk. ho polis, a population center whose size or number of inhabitants could range broadly; city, town. The next round of invitations will focus on the city's population, which hints at the future apostolic witness in Jerusalem. and: Grk. kai. bring in: Grk. eisagō, aor. imp., to cause to enter into an area, to bring or lead in or into a place. here: Grk. hōde, adv., in this place. the poor: Grk. ptōchos, adj. and: Grk. kai. crippled: Grk. anapeiros, adj. and: Grk. kai. blind: Grk. tuphlos, adj. and: Grk. kai. lame: Grk. chōlos, adj. Yeshua repeats the categories from verse 13 above with only a slight change in word order and depicts the banquet host applying the instruction given to the Pharisee host. The invitation to the economically and physically disadvantaged represents the magnanimous grace of God that seeks inclusion of all people in His Kingdom. Plummer interprets these four categories as representing Jews that do not keep the law, "the sinners." However, these categories have no negative connotation and simply indicate common people in contrast to the religious elite at the Pharisee's house. See my comment on verse 13 above. 22 And the servant said, 'Master, what you commanded has been done, and there is still room.' And: Grk. kai, conj. the servant: Grk. ho doulos. See verse 17 above. said: Grk. legō, aor. See verse 3 above. The faithful servant fulfilled the instruction of the master and now reports completion of his mission. Master: Grk. kurios, voc. See the previous verse. what: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. you commanded: Grk. epitassō, aor., to arrange upon, give a charge, a command or an order. The servant makes reference to the master's instruction in the previous verse. has been done: Grk. ginomai, perf. See verse 1 above. The servant was successful in finding, inviting and securing the attendance of the poor, crippled, blind and lame found in the main and side streets of the city. and: Grk. kai. there is: Grk. eimi, pres. See verse 1 above. still: Grk. eti, adv. expressing continuance of an action; as, even yet, yet, still. room: Grk. topos. See verse 9 above. The fact of there still being room for more guests implies a very large house. Plummer suggests the servant added this comment because he knows that his master is determined to fill all the places, and that the banquet cannot begin until this is done. Many commentators interpret the "house" to be symbolic of the Kingdom of God, in which there is plenty of room for all who will accept God's invitation. 23 And the master said to the servant, 'Go out into the highways and the hedgerows, and compel them to come in, so that my house may be filled. And: Grk. kai, conj. the master: Grk. ho kurios. See verse 21 above. said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. See verse 3 above. the servant: Grk. ho doulos. See verse 17 above. Go out: Grk. exerchomai, aor. imp. See verse 18 above. Now the master instructs his servant to go outside the city to find persons. into: Grk. eis, prep. the highways: pl. of Grk. hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway that runs between cities. and: Grk. kai. the hedgerows: pl. of Grk. phragmos, something manufactured or grown that demarcates or functions as a fence, here a row of trees or bushes along a country lane or path. A few versions have "hedgerows" (MRINT, PHILLIPS, NABRE, NCB, NTFE). Now the invitation is extended to members of the general public found in highways and country lanes without regard to social or economic status or physical condition. This command would be comparable to Yeshua's command to his disciples to "go into all the world" (Mark 16:15). and: Grk. kai. compel them: Grk. anagkazō, aor. imp., to compel action in a particular manner; compel, constrain, or force. Stern explains that the verb has a range of meaning from physically forcing to verbally convincing and in all uses is a tone of intensity and urgency. The verb conveys a pressing necessity (HELPS). In a similar manner the verb is used of Yeshua compelling his disciples to get into a boat (Matt 14:22; Mark 6:45). to come in: Grk. eiserchomai, aor. inf., to go or enter into a geographical area, manufactured structure or other place defined in the context. The infinitive stresses outcome or result. Therefore, in this context the command does not imply any kind of physical intimidation, but rather verbal persuasion. The great tragedy of Christianity is that after the patristic era and through the Middle Ages the Church resorted to "conversion by coercion" in many lands, particularly against Jews. Stern notes that a "forced conversion" is an oxymoron, since true conversion means inwardly turning from sin to God through Yeshua, not outwardly transferring from one religious institution to another. so that: Grk. hina, conj. my: Grk. egō, first person pronoun. house: Grk. oikos. See verse 1 above. may be filled: Grk. gemizō, aor. pass. subj., to fill or load something to capacity, whether it be a physical object, a space, or metaphorically, a state of being. In the parable the "house" is a physical structure, but the spiritual meaning would pertain to the household of God, the body of Messiah. 24 For I say to you, that 'not one of those men having been invited will taste of my banquet.'" For: Grk. gar, conj. See verse 14 above. I say: Grk. legō, pres. See verse 3 above. The speaker is now Yeshua and not the host in the parable (Geldenhuys). to you: Grk. humeis, pl. pronoun of the second person. The pronoun refers to all the guests present in the Pharisee's house (verse 3 above). that: Grk. hoti, conj. The conjunction is used here to introduce the following quotation. not one: Grk. oudeis (from ou, "not," and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. of those: pl. of Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. men: pl. of Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. The phrase "those men" refer to the three men who offered excuses for not attending the banquet. having been invited: Grk. kaleō, pl. perf. pass. part. See verse 7 above. will taste: Grk. geuomai, fut. mid., partake of something by mouth, whether liquid or solid, and fig. of experiencing or coming to know something. of my: Grk. egō, first person pronoun. banquet: Grk. ho deipnon. See verse 12 above. It's important to note that the three men were invited and their exclusion from the banquet was because of their own choice. This principle is vitally important as far as determining eternal destinies. Call to Discipleship, 14:25-35 25 Then large crowds were journeying with him; and having turned he said to them, Then: Grk. de, conj. large: pl. of Grk. polus, adj. See verse 16 above. crowds: pl. of Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. were journeying with: Grk. sumporeuomai, impf. mid., to join in accompanying someone, journey together. him: Grk. autos, personal pronoun. The closing section of this chapter depicts Yeshua having left the Pharisee's house in Bethany of Perea and is in the process of traveling to an unspecified destination. and: Grk. kai, conj. having turned: Grk. strephō, aor. pass. part., to redirect a position; turn. he said: Grk. legō, aor. See verse 3 above. to: Grk. pros, prep. See verse 3 above. The preposition stresses face-to-face communication. them: pl. of Grk. autos; i.e., the crowd. Yeshua's physical action may have occurred because of a question being asked or some comment from the crowd, probably related to the Parable of the Great Banquet. Yeshua proceeds to emphasize three conditions for becoming a disciple, which serve to contrast with the three excuses given for not attending the banquet. 26 "If anyone comes to me, and does not hate his own father and his mother and his wife and his children and his brothers and his sisters, moreover, also even his own life, he is not able to be my disciple. Reference: Matthew 10:37; Luke 9:59-62. If: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; here the former; if, whether, though. anyone: Grk. tis, indefinite pronoun. See verse 1 above. comes: Grk. erchomai, pres. mid. See verse 1 above. to: Grk. pros, prep. me: Grk. egō, first person pronoun. "Coming" to Yeshua has the sense of establishing a relationship as a disciple and sharing in the benefits of the Messianic Kingdom. and: Grk. kai, conj. does not: Grk. ou, adv. hate: Grk. miseō, pres., to detest, abhor or reject. Yeshua essentially warns his disciples that the time may come when natural affection will come into conflict with loyalty to him (Plummer). his own: Grk. heautou, reflexive pronoun of the third person. See verse 11 above. The pronoun stresses the personal relationship with each of the family members mentioned in this verse. father: Grk. ho patēr, normally used of a male biological parent, but also someone who fulfilled the role of a father or an ancestor. and: Grk. kai, conj. his mother: Grk. ho mētēr, a female birth parent, but also a woman who exercises the control, influence and authority of a mother (Rom 16:13). and: Grk. kai. his wife: Grk. ho gunē. See verse 20 above. and: Grk. kai. his children: pl. of Grk. ho teknon, child of undetermined age beyond infancy, normally referring to a son, but the neuter form here could daughters. and: Grk. kai. his brothers: pl. of Grk. ho adelphos, male siblings. See verse 12 above. and: Grk. kai. his sisters: pl. of Grk. hē adelphē, fem. of adelphos, a female sibling. Yeshua's use of "hate" in regard to family members does not imply any kind of abuse or treatment as an enemy. Rather, he meant the verb in a Hebraic sense. The word "hate" in Hebrew (sanê) can also mean "love less" or "put in second place" (Bivin 18). For example, Jacob loved Leah less than Rachel (Gen 29:30-31; cf. Deut 21:15-17). This definition of "hate" is declared in Yeshua's instructions to the Twelve for their first ministry mission: "The one loving father or mother above me is not worthy of me, and the one loving son or daughter above me is not worthy of me" (Matt 10:37 BR). moreover: Grk. eti, adv. of degree and increase involving a comparison; even, yet, besides, further, moreover. also: Grk. te, conj. used to connect an idea closely to another, used here in combination with kai that follows; also, likewise, both, at the same time. even: Grk. kai. his own: Grk. heautou. life: Grk. ho psuchē, the breath of life or the human soul, which may represent the inner self or the person as an individual. The definition of "hate" as "loving less" would also apply in this context. In other words the disciple must love God above his family and himself. See the additional note below on self-love. When Yeshua returns to Jerusalem for Passover he will again exhort his disciples on this subject with this admonition: "The one loving his soul loses it; and the one hating his soul in this world will keep it into eternal life" (John 12:25 BR). So "hating" oneself is equivalent to surrendering personal interests for the sake of Yeshua, just as Peter, Jacob and John left their fishing business behind to follow Yeshua (cf. Mark 10:28). Conversely "hating" oneself does not imply self-abuse, nor any form of ascetic practice. he is not: Grk. ou, adv. able: Grk. dunamai, pres. mid. See verse 20 above. to be: Grk. eimi, pres. inf. See verse 1 above. my: Grk. egō, first person pronoun. disciple: Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives, most often for followers of Yeshua of which there were many (including women). Discipleship means more than being a believer. Thus, the first condition of being a disciple is relegating devotion to family and self to second place as he previously exhorted two men who placed family before discipleship (Luke 9:59-62). Yeshua correctly observed that only by loving God first would the person be able to fulfill the expectation of being a disciple. See my article The Call of Discipleship. Additional Note: Self-Love The Hebrew word for love (aheb) can mean "to put first, to prefer" (Bivin 109). Thus, "loving one's soul" would mean "I love me more than Thee," i.e., prioritizing personal ambitions and interests as first in importance. Loving self contradicts the stringent requirement of the first and greatest commandment (Deut 6:5), which Yeshua quoted, "You shall love ADONAI your God with all your heart, and with all your soul, and with all your strength, and with all your mind" (Luke 10:37). In context the expectation to "love ADONAI" conveys unwavering loyalty and a willingness to obey His commandments (Deut 11:1; 30:16; Josh 22:5). In fulfilling the greatest commandment there can be no room for loving self above God and others. Yeshua implies relegating self-love behind the requirements of loving God (Mark 12:30), loving one's neighbor (Matt 19:19), loving one's wife (Eph 5:25) and even loving one's enemy (Matt 5:44). Unfortunately, many Christian teachers have turned Yeshua's exhortation on its head by claiming that the command to love one's neighbor is predicated on a command to love oneself, perhaps fulfilling Paul's prophecy that the Last Days would be characterized by self-love (2Tim 3:2). The command taken from Leviticus 19:18 reads, "Love your neighbor as yourself (Luke 10:27 NIV). Take a moment and look at this command. Read it again. Who is the object of the imperative verb, "love"? Answer, "your neighbor." This is no command in this verse or anywhere in Scripture for a person to love himself. Some point to the word "as" for proof of a divine expectation of self-love. The rules of grammar rebut this notion. The word "as" is a preposition, not a conjunction. With a preposition the command is set in contrast to another condition or activity. In other words, "as" presumes that the person already loves himself. Many counselors seem to believe there is a large segment of society with little or no self-love. Can this be true? Paul declared, "No one ever hated his own body, but he feeds and cares for it" (Eph 5:29 NIV). Every person pampers himself. We eat (sometimes to excess), we sleep, we bathe, we perfume, we fix our hair, we clothe ourselves, we exercise (cf. 1Tim 4:8), and much more. We love ourselves very much. Only consider how much time is spent each day pursuing activities for personal health and welfare, not to mention leisure, entertainment and recreation, and one will begin to get a measure of personal self-love. The truth is that neighbors do not receive love from many believers simply because they are too preoccupied loving themselves, giving themselves priority in time and treasure. Loving others as God intended necessitates a sacrifice of self-love. See my article The Siren Call of Self-Love. 27 Whoever does not carry his own cross and come after me is not able to be my disciple. Reference: Matthew 10:38; 16:24; Mark 8:34; Luke 9:23; John 19:17. Whoever: Grk. hostis, relative pronoun. See verse 15 above. does not: Grk. ou, adv. carry: Grk. bastazō, pres., sustain a burden; bear, carry. his own: Grk. heautou. See the previous verse. cross: Grk. stauros, a structure used in carrying out a death sentence. In early Classical Greek writers (e.g. Homer, Herodotus, Thucydides, Xenophon) the stauros referred to an upright stake, especially a pointed one (Thayer). The term does not occur in the LXX or earlier Jewish literature, but it is found in Philo (Against Flaccus, §72, 84) and Josephus (Ant. XI, 6:11). Messianic Jewish versions render stauros as "execution-stake" (CJB, MJLT) or "tree of death" (MW). The avoidance of using the English word "cross" is because for centuries Jews were killed under the sign of the cross by persons claiming to be followers of the Jewish Messiah (Stern 41). For some Messianic Jews the cross continues to symbolize the history of antisemitism in Christianity. Roman citizens were exempt from this form of execution, but would be beheaded for a capital crime. Crucifixion was common among Greeks, Romans, Egyptians, Persians and Babylonians, but never among Jews. (For a description of crucifixion see the ISBE article Cross.) Capital punishment under Jewish law did not include crucifixion (Sanh. 7:1). Thus, many Jews had difficulty accepting a crucified Messiah, because the Torah identifies a man executed for a capital crime as accursed (Deut 21:22-23; cf. Gal 3:13). HELPS says that stauros also referred to just the cross-beam of a Roman cross (Latin patibulum) placed at the top of the vertical member to form a capital "T." The Jews, especially in Galilee, knew well what the cross-carrying meant. Hundreds of the followers of Judas and Simon had been crucified (Josephus, Ant. XVII, 10:10). The actual procedure for crucifixion was lengthy and included having the criminal carry the cross-beam to the place of execution (cf. John 19:17). Crucifixion was a horrific way to die. The prisoner was left hanging in excruciating torment until he expired, usually many hours later from exhaustion, loss of blood circulation and coronary failure or suffocation. The body was left to rot for days, with carrion birds allowed to degrade the corpse further (DNTT 1:392-393). For Yeshua crucifixion meant becoming a sin offering (Rom 8:3; 1Cor 15:3; 2Cor 5:21) in order that "we might die to sin [stop sinning] and live to righteousness" (1Pet 2:24). and: Grk. kai, conj. come: Grk. erchomai, pres. See verse 1 above. after: Grk. opisō, adv., in a state, condition or situation that is subsequent; after, behind. me: Grk. egō, first person pronoun; Yeshua. The verbal phrase is used here in a metaphorical sense of a commitment to emulate the lifestyle and obey the teachings of the Master (cf. Php 3:13-14; 1Pet 2:21). is not: Grk. ou. able: Grk. dunamai, pres. mid. See verse 20 above. The great majority of versions translate the verbal phrase as "cannot," which emphasizes a choice being made for which there is no alternative. The verbal phrase actually provides a reality check that calls a person to consider their ability to comply with the totality of Yeshua's expectations. to be: Grk. eimi, pres. inf. See verse 1 above. my: Grk. egō. disciple: Grk. mathētēs. See the previous verse. Thus, the second condition of being a disciple is carrying a cross. The call to cross-bearing is a serious exhortation, and includes three important aspects. First, the call to cross-bearing is a warning that disciples must surrender their own pursuit of happiness and focus on faithfulness to Yeshua (cf. Gal 2:20; 5:24). Second, the call to cross-bearing demands a willingness to forgive enemies as Yeshua forgave his enemies on the cross (Mark 11:25; Luke 6:27; 23:34). Third, the call to cross-bearing means to be prepared to accept the reality of suffering and persecution just as Messiah suffered, even accepting a martyr's death if necessary (cf. Acts 21:13; 25:11; Php 1:21; 2Tim 4:6-8). Paul expressed the desire, "My aim is to know Him and the power of His resurrection and the sharing of His sufferings, becoming like Him in His death" (Php 3:10 TLV). 28 For which of you, desiring to build a tower, would not first having sat down calculate the cost whether he has enough for its completion. For: Grk. gar, conj. See verse 14 above. Yeshua now introduces three short parables. which: Grk. tís, interrogative pronoun. See verse 5 above. of you: Grk. humeis, pl. second person pronoun. Yeshua introduces a proposition of which anyone in his audience could understand in practical terms. desiring: Grk. thelō, pres. part., to have a desire for something or have a purpose for something; will, wish, desire. to build: Grk. oikodomeō, aor. inf., to erect a structure, which can be new construction, restoration of a structure or adding on to an existing structure. a tower: Grk. purgos, a structure built for a variety of purposes. The term occurs only four times in the Besekh, two of which describes a farm building in a vineyard (Matt 21:33; Mark 12:1; cf. Isa 5:2), and the third of the Tower of Siloam, which was probably part of the city wall near the pool (Luke 13:4). In Greek literature the term purgos was used to denote a tower in a city's wall, a farm building, and the part of a house (prob. a separate building) in which the women lived and worked (LSJ). In the LXX purgos translates Heb. migdal, tower built for defense, observation, or storage. The first tower mentioned in Scripture was in Babel which was built for a religious purpose (Gen 11:4). The subject of this parable could have been derived from the construction of the tower of Siloam as part of the aqueduct project carried out by Pontius Pilate. Pilate did not have the funds to pay for the project so he took money from the Temple treasury for the purpose (Josephus, Wars II, 9:4). In Yeshua's proposed scenario the construction is undertaken by a private individual ("which of you") so the "tower" would be for some private purpose. would not: Grk. ouchi, an emphatic negative particle used to challenge assumptions, correct misunderstandings, or emphasize a truth; not, by no means, indeed not. Many versions have "does not," but Yeshua is not describing an actual situation involving builders in his audience. Rather, the whole proposition is hypothetical proposing what a prudent person would do in the circumstances. first: Grk. prōton, having to do with beforeness, here emphasizing sequence of action; first. having sat down: Grk. kathizō, aor. part., to sit, to take one's seat. calculate: Grk. psēphizō, pres., may mean (1) to determine an amount by adding up digits; calculate, count; or (2) to decode the meaning of a number based on equivalence of its digits to alphabetic letters, of gematria or numerical wordplay; solve, decode. The first meaning applies here. the cost: Grk. ho dapanē, the cost or expense of something. The noun occurs only here in the Besekh. The third condition of discipleship is to "count the cost," which is illustrated here and the following parable. See the Additional Note below regarding the Spiritual Cost-Benefit Analysis. whether: Grk. ei, conj. See verse 26 above. he has: Grk. echō, pres. See verse 14 above. enough for: Grk. eis, prep. its completion: Grk. apartismos, the state of being complete or perfect. The proposition is common sense. Estimating the cost of construction in advance relies on making reasonable assumptions about the many aspects of a construction budget. Thus, the third condition for being a disciple is counting the cost. The principle is not presented to suggest an optional condition for discipleship. Rather, counting the cost as in a construction project presumes a commitment to prioritizing talent, time and treasure in the service of the Master. Yeshua does not imply that a believer can predict his future and this is not a once-for-all decision. A person's journey may include many decision points at which the disciple must renew his commitment to the cost. Additional Note: Spiritual Cost-Benefit Analysis David Stern offers the following insightful commentary on the subject of "counting the cost," what he calls "spiritual cost-benefit analysis" (129f). "A famous Christian application of this principle was formulated in the seventeenth century by Blaise Pascal (1623–1662), a founder of mathematical probability theory; it is known as Pascal's Wager. His idea is that, rationally, whether or not to believe in Yeshua’s Messiahship, Lordship and atonement should depend on two factors: the value of what you stand to gain or lose by believing or not, and the probability that it is true—which determines the probabilities of your receiving those gains or losses. "The Bible states that if you believe in Yeshua you will have some finite costs (forgoing "the passing pleasures of sin" (Heb 11:24), the effort of striving to do good); but you will have eternal life with God, a benefit of infinite value. On the other hand, if you reject Yeshua you will have some finite benefits (enjoying whatever happiness the world and the Devil offer); but you will go to hell and be separated forever from God and all goodness, an infinite cost. "Suppose there is only one chance in a billion that Yeshua is who the Bible says he is. Then it is still absolutely worthwhile to believe in Yeshua; because, although you have a very high chance of paying some finite cost, nevertheless a tiny chance at an infinite reward still has infinite value—one-billionth of plus-infinity is still plus-infinity. And it is equally un-worthwhile to disbelieve, because, although you have a very high chance of gaining some finite amount of benefits, even a one-billionth chance of minus-infinity has a value of minus-infinity, which outweighs all finite benefits. Only those who are absolutely certain that the Bible is false, who can give absolute zero probability to its truth, can rationally choose to disbelieve. For others faced with Pascal's Wager (and everyone is), the rational way of counting the cost always leads to trusting in Yeshua. "One who did catch this vision, and accordingly reevaluated the costs and benefits, was Paul of Tarsus. He wrote, "But the things that used to be advantages [benefits] for me, I have, because of the Messiah, come to consider a disadvantage [a cost, or at most a finite benefit]. Not only that, but I consider everything a disadvantage [cost, finite benefit] in comparison with the supreme value [infinite benefit] of knowing the Messiah Yeshua as my Lord. It was because of him that I gave up everything and regard it all as garbage [at most a finite benefit, worthless by comparison], in order to gain the Messiah [infinite benefit]." (Php 3:7–8 CJB) "Paul counted the cost rationally and correctly. He understood Pascal’s Wager a millennium-and-a-half before Pascal formulated it and drew the appropriate conclusion." 29 So that lest having laid a foundation and not being able to finish, all seeing it may begin to ridicule him, So that: Grk. hina, conj. See verse 10 above. The conjunction is used here to convey a result. lest: Grk. mēpote, adv. See verse 8 above. having laid: Grk. tithēmi, aor. part., to arrange for association with a site; lay, put, place or set. a foundation: Grk. themelios, a structure serving as a firm base; foundation, foundation stone. Here the term encompasses the foundation for the tower. and: Grk. kai, conj. not: Grk. mē, adv. being able: ischuō, pres. See verse 6 above. to finish: Grk. ekteleō, aor. inf., bring to completion, here in regard to construction. Yeshua describes the predictable outcome for failing to "count the cost" and having sufficient funds for the entire project. all: pl. of Grk. pas, adj. See verse 10 above. seeing it: Grk. theōreō, pres. part., may mean (1) pay attention to; look at, observe, watch, behold; (2) conclude on the basis of personal experience; consider, infer, see; or (3) have awareness in depth; perceive, experience. The first meaning has primary application here. may begin: Grk. archō, aor. mid. subj. See verse 9 above. to ridicule: Grk. empaizō, pres. inf., to make an object of ridicule, to mock, to make a laughingstock. him: Grk. autos, personal pronoun; the builder. Failure in this circumstance would bring ruin of the man's reputation in the community. 30 saying that, 'This man began to build and was not able to finish.' saying: Grk. legō, pres. part. See verse 3 above. that: Grk. hoti, conj. See verse 11 above. The conjunction is used here to introduce the following quotation of ridicule, but most versions do not translate the term. This: Grk. houtos, demonstrative pronoun. man: Grk. anthrōpos. See verse 2 above. began: Grk. archō, aor. mid. See verse 9 above. to build: Grk. oikodomeō, pres. inf. See verse 28 above. and: Grk. kai, conj. was not: Grk. ou, adv. able: Grk. ischuō, aor. See verse 6 above. to finish: Grk. ekteleō, aor. inf. See the previous verse. Plummer labels this analogy as the Parable of the Rash Builder. 31 Or what king, proceeding to engage another king in war, will not first having sat down take counsel whether he is able with ten thousand men to meet the one with twenty thousand coming against him? Or: Grk. ē, conj. what: Grk. tís, interrogative pronoun. See verse 5 above. king: Grk. basileus, king or chief ruler. In Scripture the title "king" was not associated with the size of territory governed (often a city), but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. Plummer labels this analogy as the Parable of the Rash King, but the scenario as presented depicts a prudent king. proceeding: Grk. poreuomai, pres. mid. part. See verse 10 above. The verb depicts the king en route to a destination. to engage: Grk. sumballō, aor. inf., to unite or throw together, here meaning to encounter with hostile intent. another: Grk. heteros, adj. See verse 19 above. king: Grk. basileus. in: Grk. eis, prep. war: Grk. polemos, to wage war. While the noun polemos in Greek literature may refer to strife, conflict or quarrels, in Scripture the term refers generally to armed conflict and hostilities between nations or kingdoms. When used of armed conflict, the term may indicate a single battle or a war of some duration consisting of many battles. will not: Grk. ouchi, adv. See verse 28 above. first: Grk. prōton. See verse 28 above. having sat down: Grk. kathizō, aor. part. See verse 28 above. The verb depicts the king on his throne meeting with advisors. take counsel: Grk. bouleuō, fut. mid., to counsel or plan with the focus on either (1) a deliberative process; deliberate, consider, take counsel; or (2) the decision following the deliberative process; decision, resolve. The first meaning applies here. The second verbal clause depicts the king on his throne meeting with advisors before departure with his army. whether: Grk. ei, conj. See verse 26 above. he is: Grk. eimi, pres. See verse 1 above. able: Grk. dunatos, adj., having power or competence; able, mighty, powerful, strong. with: Grk. en, prep. ten: Grk. deka, the number ten. thousand: pl. of Grk. chilias, the number one thousand. to meet: Grk. hupantaō, aor. inf., draw up close for encounter; meet. The verb refers here to organizing one's army for a battle. the one: Grk. ho, definite article but used here as a demonstrative pronoun. with: Grk. meta, prep. twenty: Grk. eikosi, the number twenty. thousand: pl. of Grk. chilias. coming: Grk. erchomai, pres. mid. part. See verse 1 above. against: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; in, on, upon, over. The preposition is used here with hostile aim. him: Grk. autos, personal pronoun; i.e., the leader of the opposing army. The parable offers a hypothetical scenario of two armies meeting for battle. In ancient times armies often clashed in broad plains and employed the principle of mass by direct face-to-face combat. Ordinarily the army with greater numbers would win. However, Israelites often won battles against superior numbers with the help of God (e.g., Jdg 4:1-10; 7:1-8; 1Sam 18:7; 2Chr 20:1-4, 20-25), but that factor is not considered in this parable. Unlike the builder in the previous parable the king seeks advice on whether he has adequate resources to conduct a military campaign. Ellicott suggests the parable may be derived from local history of Herod Antipas and Herodias. In A.D. 26/27 a brief war resulted between Herod Antipas and his father-in-law Aretas IV, King of Arabia Petraea, when Herod divorced his first wife Phasael and married Herodias who had divorced his brother Philip. Herod suffered a crushing defeat, which Jews regarded as a judgment of God (Josephus, Ant. XVIII, 5:1). The parable certainly reflects the reality of politics in ancient times. Wars were commonplace throughout the world and the Tanakh records many conflicts that occurred in the Middle East. Kings or sovereigns initiated military actions against neighboring kingdoms or territories out of ambition, competition, fear or revenge. For a list of significant wars fought in recorded history see Britannica.com. 32 but if not, while the same being still far away, having sent an embassy he asks terms for peace. but: Grk. de, conj. if: Grk. ei, conj. not: Grk. mēge, an emphatic negative particle used to introduce a conditional clause; not indeed. The Greek phrase ei de mēge essentially means "otherwise," which is found in a few versions (DLNT, MEV, NASB, RGT). while the same: Grk. autos, personal pronoun; i.e., the one with an army of 20,000 in the previous verse. being: Grk. eimi, pres. part. See verse 1 above. still: Grk. eti, adv. See verse 26 above. far off: Grk. porrō, adv., at a distance, far away. The clause depicts the prudent king engaging in intelligence gathering to determine the strength of his opponent's forces. having sent: Grk. apostellō, aor. part. See verse 17 above. an embassy: Grk. presbeia, a delegation of negotiators, envoys representing the king; embassy. The term occurs only in Luke (also 19:14). Having learned that his opponent has superior numbers the king takes action to avoid defeat. he asks: Grk. erōtaō, pres. See verse 18 above. terms: n.pl. of Grk. ho, definite article but used here as a demonstrative pronoun; "things." for: Grk. pros, prep. See verse 3 above. peace: Grk. eirēnē, a state of harmony, here as a result of cessation of hostility. The biblical term "peace" is relational in scope and does not necessarily depict an emotional state. Seeking terms of a peace treaty is the act of a prudent king who would not waste lives in a fruitless cause. The second parable provides a variation on the theme of counting the cost. There is no consideration of whether the proposed war is just. The parable only addresses the concern over adequacy of resources. Some commentators interpret this parable as representing spiritual warfare. Nicoll says the implied truth is that the disciple engages in a very unequal conflict based on Paul's comment that "we wrestle against principalities, etc." (Eph 6:12). Plummer rejects this approach and asks "would Christ suggest that we should come to terms with Satan?" Geldenhuys rightly argues against allegorizing either of these two parables since Yeshua does not interpret the details. Rather, the main point is that before anyone undertakes something important he should first of make sure whether he will be able to finish the undertaking. Thus, whoever desires to follow Yeshua should first make sure whether his is prepared to pay the full price, the willing denial of himself to the utmost for his sake. This rather stark "either/or" approach is not manifest in the Great Commission. Yeshua will tell his apostles to "make disciples," not "give people the choice of whether they want to be disciples." The principle in these parables is that Yeshua simply challenges his hearers with his expectation of cost in becoming disciples. Yeshua calls for conducting an honest inventory of one's resources to accomplish the goal of serving the Master. As in the parable of the talents (Matt 25) each disciple has a different level of resources to serve God and so he must commit what he has for the sake of the Kingdom rather than assuming what he has is insufficient and doing nothing. 33 So therefore, every one of you who does not leave behind all that he himself possesses is not able to be my disciple. So: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; so, thus, in this manner, in this way or like this. therefore: Grk. oun, conj. used to denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then." The Greek phrase houtōs oun appears to introduce a conclusion or deduction based on the three conditions of discipleship set forth in verses 26-32. every one: Grk pas, adj. See verse 10 above. of: Grk. ek, prep. used to denote derivation or separation, here the former; out of, out from among, from. you: Grk. humeis, pl. second person pronoun. who: Grk. hos, relative pronoun. See verse 22 above. does not: Grk. ou, adv. See verse 3 above. leave behind: Grk. apotassō, pres. mid., to bid farewell, take leave of, say goodbye to. The verb is used here in figurative sense. all: Grk. pas. that: n.pl. of Grk. ho, definite article but used here as a relative pronoun. he himself: Grk. heautou, reflexive pronoun. See verse 11 above. possesses: Grk. huparchō, pl. pres. part., to function or be in a state as determined by circumstance; to be, to exist or to possess. The verb describes being in possession of what exists and under one's discretion (HELPS). The verb is not limited to material property. is not: Grk. ou. able: Grk. dunamai, pres. See verse 20 above. to be: Grk. eimi, pres. inf. See verse 1 above. my: Grk. egō, first person pronoun. disciple: Grk. mathētēs. See verse 26 above. Stern observes that if God is to be primary in a person's life, possessions and even relationships, in and of themselves, must be secondary. Yeshua expresses a categorical expectation that fulfilling the three conditions of discipleship means a person must ready to leave behind previous priorities of life, as well as possessions, in order to follow him. 34 Therefore, salt is good; but if even salt should become tasteless, with what will it be seasoned? Reference: Matthew 5:13; Mark 9:50. Therefore: Grk. oun, conj. See the previous verse. salt: Grk. halas, the crystalline compound known as salt. The term has three uses in Scripture: (1) the seasoning used on food and sacrifices (Lev 2:13; Job 6:6; Mark 9:49); (2) those kinds of saline matter used to fertilize arable land; (3) a symbol of lasting concord (Mark 9:50). The second meaning is intended in this clause. In the LXX halas translates Heb. melach, salt, first in Genesis 19:26. Salt was a precious and costly commodity in ancient societies, which some scholars consider to be a contributing factor in the development of civilization. is good: Grk. kalos, adj., meeting a high standard; choice, excellent, fine, good. The term often conveys a sense of moral goodness or ethical beauty, extending beyond mere physical appearance to include qualities of character and actions. There are three noteworthy figurative uses of salt in Scripture. First, salt represents covenant. God established a covenant of salt, first with Aaron (Num 18:19) and then with King David and his sons (2Chr 13:5). The covenant of salt was equivalent to an indissoluble covenant and inviolable contract. This covenant alludes to the fact that all the offerings the priests presented were to be seasoned with salt or accompanied with salt: "Every grain offering of yours, moreover, you shall season with salt, so that the salt of the covenant of your God shall not be lacking from your grain offering; with all your offerings you shall offer salt" (Lev 2:13). God intended Israel to be a kingdom of priests (Ex 19:6) and Yeshua's disciples inherited this ministry (1Pet 2:4). Second, salt represents purity. Consider the instruction to prepare incense: "With it you shall make incense, a perfume, the work of a perfumer, salted, pure, and holy" (Ex 30:25). Relevant also is that Elijah purified a spring of water with salt (2Kgs 2:19-21). Paul applied this principle to conversation: "Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer each one" (Col 4:6 BR). Third, salt, as described in this parabolic warning, represents obedience. Being salt means a personal willingness to do what Yeshua demands. Yeshua demands first place in the lives of his disciples and that he would be treated as more important than family or possessions. The decision to follow Yeshua means counting the cost. Yeshua thus intended that his disciples be salt to the Israelite people, which established the priority of proclaiming the good news (Rom 1:16). but: Grk. de, conj. if: Grk. ean, conj., lit. "if," a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." even: Grk. kai, conj. salt: Grk. halas. should become tasteless: Grk. mōrainō, aor. pass. subj., may mean (1) cause or show o be foolish; or (2) make tasteless or lose its flavor. The second meaning is intended here. The subjunctive mood looks toward what is conceivable or potential. with: Grk. en, prep. what: Grk. tís, interrogative pronoun. See verse 5 above. will it be seasoned: Grk. artuō, fut. pass., to arrange or make ready, when used of food to season or restore flavor. Yeshua presents an observation that his audience would understand even though the chemical composition of salt was not known in his time. The mineral salt is composed of sodium and chloride, a very stable compound. However, hydrolysis or separating the sodium and chloride can be accomplished by diluting the molecule with water. Thus, Yeshua warns against spiritual hydrolysis, or separating the disciple from his Master by the diluting influence of sinful culture. Stern suggests that salt represents a person's willingness to do what Yeshua demands of his disciples (verses 26–33). But if his willingness turns into unwillingness, if a disciple returns to worldly ways after experiencing the truth and joy of following God's way, what else is left to restore him? Accepting the three conditions of discipleship will ensure that the relationship with Yeshua remains stable. 35 It is useful neither for the soil nor for manure; they cast it outside. The one having ears to hear, let him hear." It is: Grk. eimi, pres. See verse 1 above. The verb refers to the diluted salt in the previous verse. useful: Grk. euthetos, adj., ready for use; fit, suitable, useful. neither: Grk. oute, conj. functioning as a negative particle, dismissing an activity or thing that follows the particle and often coupled formulaically with another oute, "neither…nor." for: Grk. eis, prep. the soil: Grk. gē can mean (1) the earth in contrast to the heavens; (2) a portion or region of the earth; land, country, region; (3) land as contrasted with the sea; or (4) the ground or soil as the place of agriculture. The fourth meaning is intended here. nor: Grk. oute. for: Grk. eis. manure: Grk. kopria, animal excrement, used as a fertilizer; dung, manure. This term is found only in Luke (also 13:8) and alludes to the ancient practice of laying dung in gardens to moisten the earth. they cast: Grk. ballō, pres., 3p-pl., cause movement toward a position, which may be used of a vigorous action (e.g. "cast, throw or hurl") or of a more subdued action (e.g. "put, place, lay or bring"). The first usage applies here. Some versions render the third person plural as "men" in recognition of the cultural setting. However, the third person plural "they" hints at the action performed by the angels at the end of the age as depicted in the parable of the gathering of the tares and the fish (Matt 13:36-42, 47-50). it: Grk. autos, personal pronoun. The neuter form alludes to the diluted salt, but in application refers to the apostate disciple. outside: Grk. exō, adv. of place, outside, used of a position that beyond a limit or boundary (e.g., Matt 12:46). In the LXX exō translates Heb. chuts, the outside, often in reference to the out of doors in relation to a structure or away from the houses of a city, the open country (Gen 9:22). The action of casting outside may allude to the Torah requirement of removing an unclean person "outside the camp" as occurred during the years Israel sojourned in the wilderness (Lev 13:46; Num 5:3-4; 12:14-15; Deut 23:10). In addition, stoning someone to death occurred outside the camp (Lev 24:14; Num 15:35-36). In the Besekh to be "cast outside" represents an act of judgment, especially by God (Matt 5:13; 13:48; 21:39; John 15:6; 1Cor 5:13; Rev 22:15). The apostle Paul will later provide a similar warning: "4 For it is impossible to those once having been enlightened, also having experienced the heavenly gift, and having been made partakers of the Holy Spirit, 5 and having experienced the goodness of the word of God; also the powers of the coming age, 6 and having fallen away, to restore to repentance, crucifying for themselves the Son of God, and publicly-disgracing Him. 7 For land having absorbed rain often coming upon it, and producing useful vegetation to those for the sake of whom it is also cultivated, partakes of blessing from God. 8 But land producing thorns and thistles, is worthless and near a curse, whose end is for burning." (Heb 6:4-8 BR) The one: Grk. ho, definite article but used here as a demonstrative pronoun. having: Grk. echō, pres. part. See verse 14 above. ears: pl. of Grk. ous, the anatomical organ of the ear, as well as the faculty of understanding or perception relative to divine communication. to hear: Grk. akouō, pres. inf. See verse 15 above. let him hear: Grk. akouō, pres. imp. The command "to hear" occurs eight times in the apostolic narratives, always on the lips of Yeshua (Matt 11:15; 13:9; 13:43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35). The command is always a present imperative (start and keep on doing). The command "let him hear" (rather than "read") is a Hebrew idiom that reflects the typical manner of first century learning. Scrolls were rare and knowledge of God’s Word came from hearing the Scriptures read aloud and memorizing them (cf. Rom. 2:13). "Hear" is not a permissive directive, but a strong exclamation as if the Lord is yelling to a deaf person. Moses used a similar command to Israel in reiterating the Torah before their entry into Canaan, "Hear, O Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them carefully" (Deut 5:1). Yeshua likewise used the exclamatory imperative "Hear!" on several occasions to introduce important teachings (Matt 13:18; 15:10; 21:33; Mark 4:3; 7:14; Luke 18:6). In Hebrew writing parts of the human body were often used as allusions to behavior, both positive and negative (cf. Matt 5:29f; Rom 6:13; Heb 12:13). Here the Lord makes a reference to the "ears" in order to make a point. The human ear is a beautifully designed organ to receive sound. The ear, of course, does not pick and choose the sounds it will accept. By turning the physical function of the ear into a metaphor, the Lord could address the root issue in obedience. The metaphor of having "ears" points to the willingness to learn or to be open to the truth. The call to hear may also be an allusion to a Hebrew practice. The Torah provided that if a man or woman was sold into service as a slave, the owner would set the slave free after six years. However, the slave had the option of remaining in the service of his employer rather than accepting freedom. In that event the owner was to take an awl and pierce the slave's ear as a sign of permanent ownership (Ex 21:5f). Piercing the ear was a visible sign that the slave lived to hear and obey his master's voice. Thus, David said to God, "My ears You have opened. ... I delight to do Your will, O my God; Your Law is within my heart" (Ps 40:6, 8). Likewise, true disciples delight to do their Master's will.
Works Cited BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online. Bivin: David Bivin, New Light on the Difficult Words of Jesus: Insights from His Jewish Context. En–Gedi Resource Center, 2007. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com) Henry: Matthew Henry (1662-1714), Commentary on the Whole Bible (1706). Unabridged Edition. Hendrickson Publishers, 1991. Online. Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online. LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005. Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2024-2025 Blaine Robison. All rights reserved. |
