---
title: "Commentary Critical and Explanatory on the Whole Bible -  Luke 14"
description: "CHAPTER 14   :-. HEALING OF A
DROPSICAL MAN,
AND MANIFOLD
TEACHINGS AT A SABBATH
FEAST. 2. man before him—not one of
the company, since this was apparentl"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/luke/14"
---

CHAPTER 14

. HEALING OF A
DROPSICAL MAN,
AND MANIFOLD
TEACHINGS AT A SABBATH
FEAST.

**2. man before him**—not one of
the company, since this was apparently *before* the guests sat
down, and probably the man came in hope of a cure, though not
expressly soliciting it [DE
WETTE].

**3-6.** (See on ).

**7-11. a parable**—showing that
His design was not so much to inculcate mere politeness or good
manners, as *underneath* this to teach something *deeper*
([Luke 14:11](../../../kjv/luke/14/11)).
**chief rooms**—principal
seats, in the middle part of the couch on which they reclined at
meals, esteemed the most honorable.

**8. wedding**—and seating thyself
at the wedding *feast.* Our Lord avoids the appearance of
personality by this delicate allusion to a different kind of
entertainment than this of his host [BENGEL].

**9. the lowest**—not a *lower*
merely [BENGEL].
**with shame**—"To be
lowest is only ignominious to him who affects the highest"
[BENGEL].

**10. Friend**—said to the *modest*
guest only, not the proud one () [BENGEL].
**worship**—honor. The
whole of this is but a reproduction of [Proverbs 25:6](../../../kjv/proverbs/25/6);
[Proverbs 25:7](../../../kjv/proverbs/25/7). But it was reserved for
the matchless Teacher to *utter articulately,* and *apply to
the regulation of the minutest features of social life,* such
*great laws of the Kingdom of God,* as that of [Proverbs 25:7](../../../kjv/proverbs/25/7).

**11. whosoever,** &c.—couching
them in a chaste simplicity and proverbial terseness of style which
makes them "apples of gold in a setting of silver." (See on
[Luke 14:1](../../../kjv/luke/14/1)).

**12-14. call not thy friends**—Jesus
certainly did not mean us to dispense with the duties of ordinary
fellowship, but, remitting these to their proper place, inculcates
what is better [BENGEL].
**lest . . . a recompense be
given thee**—a fear the world is not afflicted with [BENGEL].
The meaning, however, is that no *exercise of principle* is
involved in it, as selfishness itself will suffice to prompt to it
([Matthew 5:46](../../../kjv/matthew/5/46); [Matthew 5:47](../../../kjv/matthew/5/47)).

**13. call the poor**—"Such
God Himself calls" ([Luke 14:21](../../../kjv/luke/14/21))
[BENGEL].

**14. blessed**—acting from
disinterested, god-like compassion for the wretched.

**15-24. when one . . . heard . . . he
said, Blessed,** c.—As our Lord's words seemed to hold forth the
future "recompense" under the idea of a great Feast, the
thought passes through this man's mind, how blessed they would be who
should be honored to sit down to it. Our Lord's reply is in substance
this: "The great Feast is prepared already the invitations are
issued, *but declined;* the feast, notwithstanding, shall not
want abundance of guests; but not one of its present contemners—who
shall yet come to sue for admission—shall be allowed to taste of
it." This shows what was lacking in the seemingly pious
exclamation of this man. It was Balaam's, "Let me *die the
death* of the righteous, and let my last end be like his" (), without any anxiety about *living his life;* fondly
wishing that all were right with him *at last,* while all
heedless of the precious *present.*

**16. a great supper**—(Compare
[Isaiah 25:6](../../../kjv/isaiah/25/6)).
**bade many**—*historically,*
the Jews (see on [Isaiah 25:6](../../../kjv/isaiah/25/6));
generally, those within the pale of professed discipleship.

**17. supper-time . . . all now
ready**—pointing undoubtedly to the now ripening preparations for
the great Gospel call. (See on .)

**18. all began to make
excuse**—(Compare [Matthew 22:5](../../../kjv/matthew/22/5)).
Three excuses, given as specimens of the rest, answer to "the
*care of this world*" ([Matthew 22:5](../../../kjv/matthew/22/5)), "the *deceitfulness of riches*" ([Matthew 22:5](../../../kjv/matthew/22/5)), and "the *pleasures of this life*" ([Matthew 22:5](../../../kjv/matthew/22/5)), which "choke the word" ([Matthew 13:22](../../../kjv/matthew/13/22);
[Luke 8:14](../../../kjv/luke/8/14)). Each differs from the
other, and each has its own plausibility, but *all come to the same
result:* "We have other things to attend to, more pressing
just now." Nobody is represented as saying, I *will not*
come; nay, all the answers imply that *but for* certain things
they *would* come, and when these are out of the way they *will*
come. So it certainly is in the case intended, for the last words
clearly imply that the *refusers* will one day become
*petitioners.*

**15-24. when one . . . heard . . . he
said, Blessed,** c.—As our Lord's words seemed to hold forth the
future "recompense" under the idea of a great Feast, the
thought passes through this man's mind, how blessed they would be who
should be honored to sit down to it. Our Lord's reply is in substance
this: "The great Feast is prepared already the invitations are
issued, *but declined;* the feast, notwithstanding, shall not
want abundance of guests; but not one of its present contemners—who
shall yet come to sue for admission—shall be allowed to taste of
it." This shows what was lacking in the seemingly pious
exclamation of this man. It was Balaam's, "Let me *die the
death* of the righteous, and let my last end be like his" (), without any anxiety about *living his life;* fondly
wishing that all were right with him *at last,* while all
heedless of the precious *present.*

**21. came, and showed,** c.—saying
as in [Isaiah 53:1](../../../kjv/isaiah/53/1). "It is the
part of ministers to report to the Lord in their prayers the
compliance or refusal of their hearers" [BENGEL].
**angry**—in one sense a
*gracious* word, showing how sincere he was in issuing his
invitations ([Ezekiel 33:11](../../../kjv/ezekiel/33/11)). But
it is the *slight* put upon him, the sense of which is intended
to be marked by this word.
**streets and
lanes**—*historically,* those within the same pale of "the
city" of God as the former class, but the despised and outcasts
of the nation, the "publicans and sinners" [TRENCH]
generally, all similar classes, usually overlooked in the first
provision for supplying the means of grace to a community, half
heathen in the midst of revealed light, and in every sense miserable.

**22. yet there is room**—implying
that these classes *had* embraced the invitation ([Matthew 21:32](../../../kjv/matthew/21/32);
[Mark 12:37](../../../kjv/mark/12/37), last clause; [John 7:48](../../../kjv/john/7/48);
[John 7:49](../../../kjv/john/7/49)); and beautifully
expressing the longing that should fill the hearts of ministers to
see their Master's table filled.

**23. highways and hedges**—outside
the city altogether; *historically,* the heathen, sunk in the
lowest depths of spiritual wretchedness, as being beyond the pale of
all that is revealed and saving, "without Christ, strangers from
the covenant of promise, having no hope, and without God in the
world" ([Ephesians 2:12](../../../kjv/ephesians/2/12));
generally, all such still. Thus, this parable *prophetically*
contemplates the extension of the kingdom of God to the whole world;
and *spiritually,* directs the Gospel invitations to be carried
to the lowest strata, and be brought in contact with the outermost
circles, of human society.
**compel them to come in**—not
as if they would make the "excuses" of the first class, but
because it would be hard to get them over two difficulties: (1) "We
are not fit company for such a feast." (2) "We have no
proper dress, and are ill in order for such a presence." How
fitly does this represent the difficulties and fears of the *sincere!*
How is this met? "Take no excuse—make them come as they
are—bring them along with you." What a directory for ministers
of Christ!
**that my house may be
filled**—"Grace no more than nature will endure a vacuum"
[BENGEL].

**24. I say unto you, That none**—Our
Lord here appears to throw off the veil of the parable, and proclaim
the Supper *His own,* intimating that when transferred and
transformed into its final glorious form, and the refusers themselves
would give all for another opportunity, He will not allow one of them
to taste it. (*Note.* This parable must not be confounded with
that of [Proverbs 1:24-33](../../../kjv/proverbs/1/24-33); *The
Marriage Supper,* [Proverbs 1:24-20](../../../kjv/proverbs/1/24-20)).
[Proverbs 1:24-20](../../../kjv/proverbs/1/24-20). ADDRESS TO
GREAT MULTITUDES
TRAVELLING WITH HIM.

**25. great multitudes with him**—on
His final journey to Jerusalem. The "great multitudes" were
doubtless people going to the passover, who moved along in clusters
([Luke 2:44](../../../kjv/luke/2/44)), and who on this
occasion falling in with our Lord had formed themselves into one mass
about Him.

**26, 27. If any*****man,******* c.—(See on , and
[Mark 8:34](../../../kjv/mark/8/34) [Mark 8:35](../../../kjv/mark/8/35)).

**28-33. which of you,** c.—Common
sense teaches men not to *begin* any costly work without first
seeing that they have wherewithal to *finish.* And he who does
otherwise exposes himself to general ridicule. Nor will any wise
potentate enter on a war with any hostile power without first seeing
to it that, despite formidable odds (two to one), he be able to stand
his ground and if he has no hope of this, he will feel that nothing
remains for him but to make the best terms he can. *Even so,*
says our Lord, "in the warfare you will each have to wage as My
disciples, despise not your enemy's strength, for the odds are all
against you; and you had better see to it that, despite every
disadvantage, you still have wherewithal to hold out and win the day,
or else not begin at all, and make the best you can in such awful
circumstances." In this simple sense of the parable (STIER,
ALFORD, c., go wide of the
mark here in making the enemy to be *God,* because of the
"conditions of peace," ), two things are taught: (1) Better not begin (), than begin and not finish. (2) Though the contest for
salvation be on our part an awfully unequal one, *the human will,*
in the exercise of that "faith which overcometh the world"
([1 John 5:4](../../../kjv/1-john/5/4)), and nerved by power
from above, which "out of *weakness* makes it *strong*"
([Hebrews 11:34](../../../kjv/hebrews/11/34) [1 Peter 1:5](../../../kjv/1-peter/1/5)),
becomes heroical and will come off "more than conqueror."
But without *absolute surrender of self* the contest is hopeless
([Luke 14:33](../../../kjv/luke/14/33)).

**34, 35. Salt,** c.—(See on and [Mark 9:50](../../../kjv/mark/9/50)).

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