King James Version
Luke 14
35 verses with commentary
Jesus Heals a Man on the Sabbath
And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
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Luke introduces another Sabbath controversy: 'And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.' Jesus accepted an invitation to dine with 'one of the chief Pharisees,' demonstrating His willingness to engage even hostile opponents. The meal occurred 'on the sabbath day,' setting up another confrontation over Sabbath observance. The phrase 'they watched him' (καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν, kai autoi ēsan paratēroumenoi auton) indicates hostile surveillance—they were looking for grounds to accuse Him. This dinner becomes the setting for teaching about humility (vv. 7-11), generosity (vv. 12-14), and kingdom invitation (vv. 15-24).
And, behold, there was a certain man before him which had the dropsy.
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Luke notes: 'And, behold, there was a certain man before him which had the dropsy.' The man's presence 'before him' (ἔμπροσθεν αὐτοῦ, emprosthen autou) suggests he was positioned where Jesus couldn't avoid seeing him. 'Dropsy' (ὑδρωπικός, hydrōpikos) refers to edema, abnormal fluid accumulation causing swelling. This painful condition was often associated with heart, liver, or kidney disease. The man's presence at a Pharisee's house was unusual—such gatherings typically excluded the sick and disabled. His strategic positioning suggests the Pharisees placed him there to test Jesus: would He heal on the Sabbath and thus violate their traditions?
And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
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Jesus takes the initiative: 'And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?' Though no one had spoken, Jesus 'answering' (ἀποκριθεὶς, apokritheis) responds to their unspoken thoughts and hostile intentions. He addresses 'the lawyers and Pharisees'—experts in religious law who should know Scripture's true meaning. His question 'Is it lawful to heal on the sabbath day?' (Ἔξεστιν τῷ σαββάτῳ θεραπεῦσαι ἢ οὔ; Exestin tō sabbatō therapeusai ē ou;) forces them to declare their position publicly. The question is brilliantly framed—answering 'yes' contradicts their tradition; answering 'no' exposes their cruelty.
And they held their peace. And he took him, and healed him, and let him go;
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The response: 'And they held their peace. And he took him, and healed him, and let him go.' The phrase 'they held their peace' (ἡσύχασαν, hēsychasan) indicates silence—they couldn't answer without self-incrimination. Their silence gave implicit permission, so Jesus 'took him' (ἐπιλαβόμενος, epilabomenos, took hold of), 'healed him' (ἰάσατο, iasato), and 'let him go' (ἀπέλυσεν, apelysen, released/sent away). The swift action prevented objection. Jesus healed by touch, demonstrating His power and compassion. The man's immediate departure suggests complete healing and perhaps wisdom to leave before controversy erupted. Jesus showed that mercy takes priority over tradition.
And answered them , saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
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Jesus presses His argument: 'And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?' Again Jesus 'answered' though they remained silent—He addresses their unspoken objections. His question appeals to their own practice: they would rescue an animal on the Sabbath without hesitation. The phrase 'straightway' (εὐθέως, eutheōs, immediately) emphasizes they wouldn't delay until sunset. If animal welfare justifies Sabbath work, how much more does human healing? This argument from lesser to greater (qal vachomer) was standard rabbinic reasoning. Jesus uses their own logic to expose their inconsistency.
And they could not answer him again to these things.
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The outcome: 'And they could not answer him again to these things.' Their continued silence—'they could not answer' (οὐκ ἴσχυσαν ἀνταποκριθῆναι, ouk ischysan antapokrithēnai, they were not able to reply)—indicates defeat. Jesus' logic was irrefutable. They couldn't deny they'd rescue animals, so they couldn't logically condemn healing humans. Their silence wasn't agreement but stubborn refusal to acknowledge truth. Pride prevented repentance. This pattern repeats throughout Jesus' ministry—His wisdom silences opponents but doesn't convert them. Intellectual defeat doesn't guarantee spiritual transformation. Only Holy Spirit conviction produces genuine repentance.
The Parable of the Wedding Feast
And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
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Jesus shifts to teaching: 'And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.' Jesus observed the guests' behavior—'when he marked' (ἐπέχων, epechōn, paying attention to) 'how they chose out the chief rooms' (πῶς τὰς πρωτοκλισίας ἐξελέγοντο, pōs tas prōtoklisias exelegonto). The term 'chief rooms' (πρωτοκλισίας, prōtoklisias) means places of honor, couches closest to the host. Their maneuvering for status revealed pride and self-importance. Jesus uses this social ambition to teach kingdom values—humility, not self-promotion; service, not status-seeking. The parable that follows (vv. 8-11) illustrates these principles.
When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him;
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Jesus begins the parable: 'When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him.' The setting is 'a wedding' (γάμους, gamous), a joyful celebration requiring careful social navigation. Jesus advises: don't assume 'the highest room' (πρωτοκλισίαν, prōtoklisian, the place of honor). The reason: 'lest a more honourable man than thou be bidden' (μήποτε ἐντιμότερός σού ᾖ κεκλημένος ὑπ' αὐτοῦ, mēpote entimoteros sou ē keklēmenos hyp' autou). Presuming honor you haven't been granted risks public humiliation. This practical wisdom has spiritual application—don't presume status before God based on merit or achievement.
And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
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Jesus describes the consequence: 'And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.' The host arrives and publicly redirects you: 'Give this man place' (δὸς τούτῳ τόπον, dos toutō topon). The result is shame—'thou begin with shame' (τότε ἄρξῃ μετὰ αἰσχύνης, tote arxē meta aischynēs) 'to take the lowest room' (τὸν ἔσχατον τόπον κατέχειν, ton eschaton topon katechein). Public demotion multiplies humiliation. What began as self-promotion ends in disgrace. This illustrates the principle: 'whosoever exalteth himself shall be abased' (v. 11). The parable warns against presumption while pointing to deeper spiritual truth—those who claim righteousness based on merit will be rejected.
But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.
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Jesus presents the alternative: 'But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.' Instead of presuming honor, choose 'the lowest room' (ἔσχατον τόπον, eschaton topon, the last place). Then the host may invite you: 'Friend, go up higher' (Φίλε, προσανάβηθι ἀνώτερον, Phile, prosanabēthi anōteron). The result: 'thou shalt have worship' (δόξα, doxa, glory/honor) 'in the presence of them that sit at meat' (ἐνώπιον πάντων τῶν συνανακειμένων, enōpion pantōn tōn synanakeimenōn). Humility leads to honor—not self-sought but graciously bestowed.
For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
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This principle appears multiple times in Luke's Gospel (18:14) and throughout Scripture, establishing a divine law that operates in both earthly and eternal realms. The Greek words 'hupsoō' (exalt) and 'tapeinoō' (humble) are theological terms describing both self-promotion versus self-abasement and God's action of elevation versus demotion. This teaching follows Jesus' parable about seeking the lowest place at a feast, applying spiritual truth through common social situations. The passive voice 'shall be abased' and 'shall be exalted' indicates God's sovereign action, teaching that ultimate vindication comes from Him alone, not self-promotion.
The Parable of the Great Banquet
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
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Jesus addresses the host: 'Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.' Jesus shifts from guests' behavior to the host's motives. Don't invite those who can reciprocate—'friends,' 'brethren,' 'kinsmen,' 'rich neighbours.' The reason: 'lest they also bid thee again, and a recompence be made thee' (μήποτε καὶ αὐτοὶ ἀντικαλέσωσίν σε καὶ γένηται ἀνταπόδομά σοι, mēpote kai autoi antikalesōsin se kai genētai antapodoma soi). Mutual reciprocity creates a system of exchange, not grace. True generosity gives without expecting return.
But when thou makest a feast, call the poor, the maimed, the lame, the blind:
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Jesus presents the alternative: 'But when thou makest a feast, call the poor, the maimed, the lame, the blind.' Instead of those who can repay, invite those who cannot: 'the poor' (πτωχούς, ptōchous, destitute), 'the maimed' (ἀναπείρους, anapeirous, crippled), 'the lame' (χωλούς, chōlous, unable to walk), 'the blind' (τυφλούς, typhlous, sightless). These groups were marginalized in ancient society, often excluded from religious and social gatherings. They cannot reciprocate hospitality. This command isn't merely about charity but reimagining community—the kingdom includes those the world excludes. It pictures God's grace, which reaches those with nothing to offer in return.
And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
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Jesus promises reward: 'And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.' The blessing comes precisely because recipients 'cannot recompense thee' (οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ouk echousin antapodounai soi)—their inability to repay makes the act genuinely gracious. However, God will repay: 'thou shalt be recompensed at the resurrection of the just' (ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων, antapodothēsetai gar soi en tē anastasei tōn dikaiōn). The future passive indicates divine action. The phrase 'resurrection of the just' affirms bodily resurrection and final judgment when believers receive eternal reward for faithful service.
And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
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A guest responds: 'And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.' This statement seems pious—acknowledging the blessing of participating in God's kingdom. The phrase 'eat bread in the kingdom of God' (φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ, phagetai arton en tē basileia tou Theou) uses meal imagery for eschatological blessing (Isaiah 25:6, Matthew 8:11). However, the man likely assumes he and his fellow Pharisees will naturally participate, based on ethnic privilege and religious achievement. Jesus' parable (vv. 16-24) will challenge this presumption, showing that invitation doesn't guarantee participation—response matters.
Then said he unto him, A certain man made a great supper, and bade many:
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Jesus responds with a parable: 'Then said he unto him, A certain man made a great supper, and bade many.' The parable begins innocuously—'a certain man' (ἄνθρωπός τις, anthrōpos tis) 'made a great supper' (ἐποίησεν δεῖπνον μέγα, epoiēsen deipnon mega) 'and bade many' (καὶ ἐκάλεσεν πολλούς, kai ekalesen pollous, invited many). This pictures God's gracious invitation to enter His kingdom. The 'great supper' represents salvation's blessings—intimate fellowship with God, eternal life, joy. That he 'bade many' shows the invitation's wide scope—God desires all to be saved (1 Timothy 2:4, 2 Peter 3:9). The parable will reveal that invitation alone doesn't save; accepting the invitation is required.
And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
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The summons goes out: 'And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.' The host 'sent his servant' (ἀπέστειλεν τὸν δοῦλον αὐτοῦ, apesteilen ton doulon autou) with the message 'Come; for all things are now ready' (Ἔρχεσθε, ὅτι ἤδη ἕτοιμά ἐστιν, Erchesthe, hoti ēdē hetoima estin). The verb 'come' (Ἔρχεσθε, Erchesthe) is imperative—this is command, not mere suggestion. The phrase 'all things are now ready' emphasizes completion and urgency. Nothing remains to be prepared; the feast awaits only the guests. This pictures Christ's finished work—salvation is complete, the way is open, all that remains is for sinners to come.
And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
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The first excuse: 'And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.' The phrase 'they all with one consent' (ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι, ērxanto apo mias pantes paraitesthai) indicates unanimous rejection. The first excuse involves property—'I have bought a piece of ground, and I must needs go and see it.' The claim 'I must needs' (ἔχω ἀνάγκην, echō anagkēn) suggests urgency, but this is absurd—who buys land without first inspecting it? The excuse reveals that earthly possessions take priority over divine invitation. Jesus exposes how materialism prevents kingdom participation.
And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
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And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. This verse is the second excuse in Jesus' parable of the Great Supper, illustrating rejection of God's kingdom invitation. The Greek ezēgoras (ἐζήγορας) means "I have bought," indicating a completed transaction. Five yoke of oxen (ten animals) represents significant wealth—such a purchase would cost approximately 500-1000 denarii (over two years' wages for a laborer).
The phrase poreuomai dokimasai auta (πορεύομαι δοκιμάσαι αὐτά, "I am going to test them") reveals the excuse's absurdity. No shrewd businessman would purchase oxen without first testing them. The urgency implied by "I go" suggests a manufactured crisis. The request erōtō se, eche me parētēmenon (ἐρωτῶ σε, ἔχε με παρῃτημένον, "I beg you, have me excused") uses polite language masking hard refusal.
This excuse represents the priority of business, commerce, and economic advancement over God's kingdom. The oxen symbolize productivity, investment, and financial security—legitimate goods that become idols when elevated above God. The man's decision to "test" his oxen rather than accept the invitation reveals misplaced priorities. His excuse exposes how prosperity and the pursuit of wealth can blind people to eternal realities.
The phrase poreuomai dokimasai auta (πορεύομαι δοκιμάσαι αὐτά, "I am going to test them") reveals the excuse's absurdity. No shrewd businessman would purchase oxen without first testing them. The urgency implied by "I go" suggests a manufactured crisis. The request erōtō se, eche me parētēmenon (ἐρωτῶ σε, ἔχε με παρῃτημένον, "I beg you, have me excused") uses polite language masking hard refusal.
This excuse represents the priority of business, commerce, and economic advancement over God's kingdom. The oxen symbolize productivity, investment, and financial security—legitimate goods that become idols when elevated above God. The man's decision to "test" his oxen rather than accept the invitation reveals misplaced priorities. His excuse exposes how prosperity and the pursuit of wealth can blind people to eternal realities.
And another said, I have married a wife, and therefore I cannot come.
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And another said, I have married a wife, and therefore I cannot come. This third excuse in the Great Supper parable is the most absolute—he doesn't even request to be excused (parēteō, παραιτέω) as the previous two did. The Greek gunaika egēma (γυναῖκα ἔγημα, "I married a wife") uses the aorist tense indicating a recently completed action. His assertion dia touto ou dunamai elthein (διὰ τοῦτο οὐ δύναμαι ἐλθεῖν, "therefore I cannot come") claims absolute impossibility rather than inconvenience.
Yet Deuteronomy 24:5 exempted newlyweds from military service and business obligations for one year—but not from worship or religious duties. A wedding feast invitation would include the new wife, making this excuse particularly revealing. The man chose marital intimacy and domestic pleasure over divine invitation. This represents the third category of worldly attachment: after possessions (field) and productivity (oxen) comes personal relationships and sensual pleasure.
Jesus exposes how even the God-ordained institution of marriage can become an idol when it displaces proper priority to God's kingdom. This excuse carries particular force because it sounds legitimate—yet it reveals a heart that values human companionship above fellowship with God. The progression from polite excuses to blunt refusal shows increasing hardness of heart.
Yet Deuteronomy 24:5 exempted newlyweds from military service and business obligations for one year—but not from worship or religious duties. A wedding feast invitation would include the new wife, making this excuse particularly revealing. The man chose marital intimacy and domestic pleasure over divine invitation. This represents the third category of worldly attachment: after possessions (field) and productivity (oxen) comes personal relationships and sensual pleasure.
Jesus exposes how even the God-ordained institution of marriage can become an idol when it displaces proper priority to God's kingdom. This excuse carries particular force because it sounds legitimate—yet it reveals a heart that values human companionship above fellowship with God. The progression from polite excuses to blunt refusal shows increasing hardness of heart.
So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
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So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. The servant's report prompts the master's orgistheis (ὀργισθείς, "being angry")—righteous indignation at the insult to his generosity. This divine anger reflects God's response to those who spurn His grace. The command exelthe tacheōs (ἔξελθε ταχέως, "go out quickly") shows urgency—the banquet will proceed; only the guests will change.
The fourfold description targets society's marginalized: ptōchous (πτωχούς, "poor")—the destitute beggars; anapeirous (ἀναπείρους, "maimed")—those with missing or crippled limbs; chōlous (χωλούς, "lame/halt")—unable to walk properly; tuphlous (τυφλούς, "blind")—without sight. These categories precisely match those excluded from temple service (Leviticus 21:17-23) and often from community life, yet Jesus earlier blessed such as these (Luke 14:13-14).
This reveals God's sovereignty in salvation—when the privileged reject His invitation, He extends grace to the undeserving. The gospel goes to tax collectors, sinners, Gentiles, and outcasts. The master's anger vindicates divine justice while His invitation to the despised demonstrates sovereign mercy. None can claim God is obligated to them; all grace is unmerited.
The fourfold description targets society's marginalized: ptōchous (πτωχούς, "poor")—the destitute beggars; anapeirous (ἀναπείρους, "maimed")—those with missing or crippled limbs; chōlous (χωλούς, "lame/halt")—unable to walk properly; tuphlous (τυφλούς, "blind")—without sight. These categories precisely match those excluded from temple service (Leviticus 21:17-23) and often from community life, yet Jesus earlier blessed such as these (Luke 14:13-14).
This reveals God's sovereignty in salvation—when the privileged reject His invitation, He extends grace to the undeserving. The gospel goes to tax collectors, sinners, Gentiles, and outcasts. The master's anger vindicates divine justice while His invitation to the despised demonstrates sovereign mercy. None can claim God is obligated to them; all grace is unmerited.
And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
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And the servant said, Lord, it is done as thou hast commanded, and yet there is room. The servant's faithful obedience (gegonen hōs epetaxas, γέγονεν ὡς ἐπέταξας, "it has been done as you commanded") contrasts with the disobedient guests. Yet despite gathering the urban poor, the declaration eti topos estin (ἔτι τόπος ἐστίν, "yet there is room") reveals the banquet's vast capacity. God's grace is not exhausted by the multitude of the undeserving who accept; there remains infinite space at His table.
This phrase anticipates the mission to the Gentiles. The original guests (Israel's religious elite) refused; the first replacement guests (Jewish outcasts and sinners) gladly came; but still the feast is not full. The servant's report sets up the master's next command to go beyond the city to the highways and hedges (v. 23)—a movement from Jews to Gentiles, from covenant people to the nations.
The inexhaustible room at God's banquet demonstrates that election does not depend on human merit or ethnic privilege. God's predetermined plan to fill His house will be accomplished, but those who presume on their position will be excluded while unexpected guests from unlikely places will feast at His table. The servant's simple obedience models faithful ministry—proclaim the invitation and trust God's sovereignty to fill His house.
This phrase anticipates the mission to the Gentiles. The original guests (Israel's religious elite) refused; the first replacement guests (Jewish outcasts and sinners) gladly came; but still the feast is not full. The servant's report sets up the master's next command to go beyond the city to the highways and hedges (v. 23)—a movement from Jews to Gentiles, from covenant people to the nations.
The inexhaustible room at God's banquet demonstrates that election does not depend on human merit or ethnic privilege. God's predetermined plan to fill His house will be accomplished, but those who presume on their position will be excluded while unexpected guests from unlikely places will feast at His table. The servant's simple obedience models faithful ministry—proclaim the invitation and trust God's sovereignty to fill His house.
And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
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The final commission: 'And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.' After those originally invited refused and others from the city were brought in, the master orders a third search: 'go out into the highways and hedges' (ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμούς, exelthe eis tas hodous kai phragmous)—outside the city entirely, to rural roads and field boundaries where the utterly destitute live. The verb 'compel' (ἀνάγκασον, anagkason) doesn't suggest force but urgent persuasion—these outcasts won't believe they're truly welcome without strong encouragement. This pictures the Gentile mission—God's invitation extends beyond Israel to all nations.
For I say unto you, That none of those men which were bidden shall taste of my supper.
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For I say unto you, That none of those men which were bidden shall taste of my supper. The master's solemn pronouncement legō gar humin (λέγω γὰρ ὑμῖν, "for I say to you") introduces divine judgment. The emphatic oudeis (οὐδείς, "none") allows no exceptions—total exclusion for those who refused. The phrase tōn andrōn ekeinōn tōn keklēmenōn (τῶν ἀνδρῶν ἐκεῖνων τῶν κεκλημένων, "those men who were invited") stresses their original privilege and increased accountability.
The verb geusetai (γεύσεται, "shall taste") intensifies the judgment—they will not even sample what they rejected. This echoes Israel's wilderness generation who refused to enter Canaan: "Surely they shall not see the land which I sware unto their fathers" (Numbers 14:23). Privilege brings responsibility; rejection brings permanent exclusion. The shift from invitation to prohibition shows grace spurned becomes judgment sealed.
Jesus speaks this to Pharisees who presumed on their covenant status. Being 'called' (keklēmenōn, perfect passive participle) indicates past privilege, but refusing the final summons cancels all advantage. This parallels Romans 11:11-24—Israel's rejection created opportunity for Gentiles, but presumption leads to being cut off. The irreversibility of 'none shall taste' warns against the deadly illusion that God's patience equals indifference to rejection.
The verb geusetai (γεύσεται, "shall taste") intensifies the judgment—they will not even sample what they rejected. This echoes Israel's wilderness generation who refused to enter Canaan: "Surely they shall not see the land which I sware unto their fathers" (Numbers 14:23). Privilege brings responsibility; rejection brings permanent exclusion. The shift from invitation to prohibition shows grace spurned becomes judgment sealed.
Jesus speaks this to Pharisees who presumed on their covenant status. Being 'called' (keklēmenōn, perfect passive participle) indicates past privilege, but refusing the final summons cancels all advantage. This parallels Romans 11:11-24—Israel's rejection created opportunity for Gentiles, but presumption leads to being cut off. The irreversibility of 'none shall taste' warns against the deadly illusion that God's patience equals indifference to rejection.
The Cost of Discipleship
And there went great multitudes with him: and he turned, and said unto them,
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And there went great multitudes with him: and he turned, and said unto them, The phrase syneporeonto autō ochloi polloi (συνεπορεύοντο αὐτῷ ὄχλοι πολλοί, "great crowds were traveling with him") uses an imperfect tense indicating ongoing action—masses continuously following Jesus as He journeyed toward Jerusalem (9:51). Yet Jesus strapheis (στραφείς, "having turned") confronts them, suggesting their motivation needed testing. Popularity is not discipleship; accompaniment is not commitment.
This moment marks a crucial transition in Luke's narrative. Jesus moves from parables about banquet invitations to direct teaching on discipleship's cost (vv. 26-33). The crowds following likely sought healing, miracles, or political liberation—Jesus responds by raising the bar to expose casual followers. His 'turning' suggests deliberate confrontation, a test to separate genuine disciples from mere curiosity-seekers.
The pattern mirrors the Great Supper parable—many invited, few truly committed. Multitudes accompanied Jesus to the cross's vicinity, but only a few remained at Golgotha (23:49). This verse introduces teaching designed to winnow the crowd, to ensure followers understand what they're committing to. Jesus refuses to gather a movement based on false pretenses; He demands informed, costly discipleship.
This moment marks a crucial transition in Luke's narrative. Jesus moves from parables about banquet invitations to direct teaching on discipleship's cost (vv. 26-33). The crowds following likely sought healing, miracles, or political liberation—Jesus responds by raising the bar to expose casual followers. His 'turning' suggests deliberate confrontation, a test to separate genuine disciples from mere curiosity-seekers.
The pattern mirrors the Great Supper parable—many invited, few truly committed. Multitudes accompanied Jesus to the cross's vicinity, but only a few remained at Golgotha (23:49). This verse introduces teaching designed to winnow the crowd, to ensure followers understand what they're committing to. Jesus refuses to gather a movement based on false pretenses; He demands informed, costly discipleship.
If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
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Jesus states discipleship's cost: 'If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.' The term 'hate' (μισεῖ, misei) is Semitic hyperbole for radical prioritization—Jesus must come before all human relationships, even the most intimate and sacred. The list encompasses all family relationships: parents, spouse, children, siblings. The phrase 'yea, and his own life also' (ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, eti te kai tēn psychēn heautou) means even self-preservation must yield to Christ's lordship. The conclusion 'he cannot be my disciple' (οὐ δύναται εἶναί μου μαθητής, ou dynatai einai mou mathētēs) is absolute—partial commitment is impossible. Discipleship requires total allegiance.
And whosoever doth not bear his cross, and come after me, cannot be my disciple.
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Jesus declares: 'And whosoever doth not bear his cross, and come after me, cannot be my disciple.' The present tense 'doth not bear' (Greek 'ou bastazei,' οὐ βαστάζει) indicates continuous action—ongoing cross-bearing, not one-time event. The cross represents death to self-will, embracing suffering, following Jesus' path of obedience unto death. The phrase 'cannot be my disciple' (Greek 'ou dynatai einai mou mathētēs,' οὐ δύναται εἶναί μου μαθητής) is emphatic—impossible without cross-bearing. Discipleship costs everything—comfortable, convenient Christianity doesn't exist. Jesus demands radical commitment.
For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
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Jesus illustrates with a parable: 'For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?' The example of building a 'tower' (πύργον, pyrgon)—likely an agricultural watchtower for guarding crops—requires planning. The phrase 'sitteth not down first, and counteth the cost' (καθίσας πρῶτον ψηφίζει τὴν δαπάνην, kathisas prōton psēphizei tēn dapanēn) describes careful calculation before commencing. The question 'whether he have sufficient to finish it' (εἰ ἔχει εἰς ἀπαρτισμόν, ei echei eis apartismon) indicates the project requires full resources for completion. Jesus applies this to discipleship: count the cost before committing, because halfway commitment leaves you worse than if you'd never started.
Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
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Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, The phrase hina mēpote (ἵνα μήποτε, "lest perhaps/haply") introduces a purpose clause warning of consequences for incomplete commitment. The construction thentos autou themelion kai mē ischyontos ektelesai (θέντος αὐτοῦ θεμέλιον καὶ μὴ ἰσχύοντος ἐκτελέσαι, "having laid a foundation and not being strong enough to finish") describes the shameful scenario: visible beginning without power to complete.
The term empaizein (ἐμπαίζειν, "to mock")—the same word used of Jesus' mockery during His passion (22:63, 23:11, 23:36)—indicates contemptuous ridicule. Public shame results from proud beginning without power to finish. The observation pantes hoi theōrountes (πάντες οἱ θεωροῦντες, "all who behold") emphasizes public nature of the failure; discipleship is not private but witnessed by a watching world.
This analogy extends the tower-building parable (v. 28)—calculating cost before beginning. Incomplete discipleship brings reproach not just on the individual but on Christ and His gospel. The world mocks false professors, inconsistent believers, and those who start enthusiastically but abandon Christ when cost exceeds benefit. Jesus demands honest assessment of whether we're willing to finish what we start, to follow Him not just to the triumphal entry but to Golgotha.
The term empaizein (ἐμπαίζειν, "to mock")—the same word used of Jesus' mockery during His passion (22:63, 23:11, 23:36)—indicates contemptuous ridicule. Public shame results from proud beginning without power to finish. The observation pantes hoi theōrountes (πάντες οἱ θεωροῦντες, "all who behold") emphasizes public nature of the failure; discipleship is not private but witnessed by a watching world.
This analogy extends the tower-building parable (v. 28)—calculating cost before beginning. Incomplete discipleship brings reproach not just on the individual but on Christ and His gospel. The world mocks false professors, inconsistent believers, and those who start enthusiastically but abandon Christ when cost exceeds benefit. Jesus demands honest assessment of whether we're willing to finish what we start, to follow Him not just to the triumphal entry but to Golgotha.
Saying, This man began to build, and was not able to finish.
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Saying, This man began to build, and was not able to finish. The mockers' taunt houtos ho anthrōpos ērxato oikodomein kai ouk ischysen ektelesai (οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν καὶ οὐκ ἴσχυσεν ἐκτελέσαι, "this man began to build and was not strong to finish") captures the essence of failed discipleship. The demonstrative houtos (οὗτος, "this") points derisively; the contrast between ērxato (ἤρξατο, "began") and ouk ischysen ektelesai (οὐκ ἴσχυσεν ἐκτελέσαι, "was not able to finish") emphasizes incompletion.
The verb ischuō (ἰσχύω, "to be strong, to have power") appears in its negative form—the builder lacked strength to complete what he started. This is precisely what happens to disciples who begin without counting the cost: initial enthusiasm wanes when trials come (Luke 8:13). The aorist tense of 'began' contrasts with the ongoing inability to finish—a moment's decision without sustained power leads to permanent shame.
This brief statement encapsulates the tragedy of incomplete discipleship. Jesus warns that the world will mock those who profess Christ but abandon Him when the cost becomes clear. Better to never profess than to profess and apostatize. The Puritan phrase 'temporary faith' describes this—a spurious belief that produces visible fruit for a season but lacks root to endure (Hebrews 6:4-6). Christ's true sheep persevere to the end (John 10:28-29); those who fall away prove they were never truly His (1 John 2:19).
The verb ischuō (ἰσχύω, "to be strong, to have power") appears in its negative form—the builder lacked strength to complete what he started. This is precisely what happens to disciples who begin without counting the cost: initial enthusiasm wanes when trials come (Luke 8:13). The aorist tense of 'began' contrasts with the ongoing inability to finish—a moment's decision without sustained power leads to permanent shame.
This brief statement encapsulates the tragedy of incomplete discipleship. Jesus warns that the world will mock those who profess Christ but abandon Him when the cost becomes clear. Better to never profess than to profess and apostatize. The Puritan phrase 'temporary faith' describes this—a spurious belief that produces visible fruit for a season but lacks root to endure (Hebrews 6:4-6). Christ's true sheep persevere to the end (John 10:28-29); those who fall away prove they were never truly His (1 John 2:19).
Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
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Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? This second parable intensifies the cost-counting theme through military analogy. The phrase tis basileus poreuomenos heterō basilei symbalein eis polemon (τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον, "what king going to engage another king in war") introduces a scenario of national stakes, not merely personal shame. The verb kathisas (καθίσας, "having sat down") parallels v. 28—deliberate calculation before action.
The term bouleusetai (βουλεύσεται, "will deliberate/consult") indicates careful strategic planning. The question ei dunatos estin en deka chiliaisin hypantēsai (εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι, "whether he is able with ten thousand to meet") poses a numerical disadvantage—facing eikosi chiliadas (εἴκοσι χιλιάδας, "twenty thousand"), a 2:1 deficit. Wisdom demands assessing whether to fight or negotiate.
Applied to discipleship, Christians face a powerful enemy—Satan, the world, and the flesh (Ephesians 6:12). The battle is real; the stakes are eternal. Yet Christ has already won the decisive victory (Colossians 2:15), and He provides resources for His soldiers (Ephesians 6:10-18). The question is whether we're willing to enter the warfare of discipleship, recognizing we're outmatched without divine aid but victorious through Christ. Counting the cost means recognizing discipleship is warfare, not leisure.
The term bouleusetai (βουλεύσεται, "will deliberate/consult") indicates careful strategic planning. The question ei dunatos estin en deka chiliaisin hypantēsai (εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι, "whether he is able with ten thousand to meet") poses a numerical disadvantage—facing eikosi chiliadas (εἴκοσι χιλιάδας, "twenty thousand"), a 2:1 deficit. Wisdom demands assessing whether to fight or negotiate.
Applied to discipleship, Christians face a powerful enemy—Satan, the world, and the flesh (Ephesians 6:12). The battle is real; the stakes are eternal. Yet Christ has already won the decisive victory (Colossians 2:15), and He provides resources for His soldiers (Ephesians 6:10-18). The question is whether we're willing to enter the warfare of discipleship, recognizing we're outmatched without divine aid but victorious through Christ. Counting the cost means recognizing discipleship is warfare, not leisure.
Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
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Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. The alternative scenario: ei de mē ge (εἰ δὲ μή γε, "but if not") introduces the king's prudent response to recognized inadequacy. While the enemy is eti autou porrō ontos (ἔτι αὐτοῦ πόρρω ὄντος, "yet being far off"), the outmatched king aposteias presbeian (ἀποστείλας πρεσβείαν, "having sent an embassy") seeks terms. The phrase erōta ta pros eirēnēn (ἐρωτᾷ τὰ πρὸς εἰρήνην, "asks for conditions of peace") indicates negotiation from weakness, seeking surrender terms.
Applied to discipleship, this is the gospel's call: recognize you're at war with God, outmatched infinitely, and seek peace while He's yet distant (Romans 5:10). The alternative to submission is destruction—continued rebellion against an all-powerful King ends only one way. The 'ambassage' is Christ Himself (2 Corinthians 5:20), and the 'conditions of peace' are repentance and faith (Mark 1:15). God offers terms not because He's weak but because He's merciful (2 Peter 3:9).
Yet the parable cuts both ways: those who begin discipleship must recognize they've entered total war against sin, Satan, and self. There's no neutrality, no partial commitment. The king who seeks peace surrenders unconditionally; the disciple who follows Christ must likewise relinquish all competing loyalties (v. 33). Peace with God requires war against all that opposes Him. The cost is total, but so is the victory for those who persevere through Christ.
Applied to discipleship, this is the gospel's call: recognize you're at war with God, outmatched infinitely, and seek peace while He's yet distant (Romans 5:10). The alternative to submission is destruction—continued rebellion against an all-powerful King ends only one way. The 'ambassage' is Christ Himself (2 Corinthians 5:20), and the 'conditions of peace' are repentance and faith (Mark 1:15). God offers terms not because He's weak but because He's merciful (2 Peter 3:9).
Yet the parable cuts both ways: those who begin discipleship must recognize they've entered total war against sin, Satan, and self. There's no neutrality, no partial commitment. The king who seeks peace surrenders unconditionally; the disciple who follows Christ must likewise relinquish all competing loyalties (v. 33). Peace with God requires war against all that opposes Him. The cost is total, but so is the victory for those who persevere through Christ.
So likewise, whosoever he be of you that forsaketh not all that he hath , he cannot be my disciple.
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Jesus concludes: 'So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.' The phrase 'forsaketh not all' (Greek 'ouk apotassetai pasin tois heautou hyparchousin,' οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν) means to renounce, say goodbye to, release claim on everything possessed. This doesn't necessarily mean literal poverty but holding possessions loosely, prioritizing Jesus above all else. The repeated 'cannot be my disciple' emphasizes absolute requirement. Discipleship costs everything—partial commitment doesn't exist. Jesus owns total allegiance or none at all.
Salt Without Taste Is Worthless
Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
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Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? (Καλὸν τὸ ἅλας· ἐὰν δὲ καὶ τὸ ἅλας μωρανθῇ, ἐν τίνι ἀρτυθήσεται;)—Jesus declares salt (halas) kalon (good, excellent, valuable). Salt preserved food, enhanced flavor, and was used in sacrifices (Leviticus 2:13). But if salt mōranthē (becomes foolish, loses taste)—from mōrainō, to make foolish—its defining quality is lost. The question en tini artuthēsetai (wherewith shall it be seasoned?) exposes the absurdity: worthless salt cannot be re-salted.
Jesus applies this to disciples who lose their distinctiveness. Christians are the world's preservative and flavor (Matthew 5:13)—we prevent moral decay and make life palatable. Disciples who compromise, assimilate to culture, or lose gospel distinctiveness become worthless for kingdom purposes. Saltless salt is useless; compromised Christians are ineffective.
Jesus applies this to disciples who lose their distinctiveness. Christians are the world's preservative and flavor (Matthew 5:13)—we prevent moral decay and make life palatable. Disciples who compromise, assimilate to culture, or lose gospel distinctiveness become worthless for kingdom purposes. Saltless salt is useless; compromised Christians are ineffective.
It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
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It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear (οὔτε εἰς γῆν οὔτε εἰς κοπρίαν εὔθετόν ἐστιν· ἔξω βάλλουσιν αὐτό. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω)—worthless salt is euthe ton (fit, suitable) for nothing—not eis gēn (for the land, as fertilizer) nor eis koprian (for the dunghill, as compost). Men exō ballousin (cast it out, throw it away). The repetition of worthlessness emphasizes total uselessness.
Jesus warns that compromised disciples are worthless for kingdom purposes and will be discarded. This echoes Matthew 5:13: salt losing its savor is 'good for nothing, but to be cast out, and to be trodden under foot of men.' The solemn conclusion—He that hath ears to hear, let him hear—signals critical importance. This isn't casual teaching but urgent warning about spiritual fruitlessness leading to divine rejection.
Jesus warns that compromised disciples are worthless for kingdom purposes and will be discarded. This echoes Matthew 5:13: salt losing its savor is 'good for nothing, but to be cast out, and to be trodden under foot of men.' The solemn conclusion—He that hath ears to hear, let him hear—signals critical importance. This isn't casual teaching but urgent warning about spiritual fruitlessness leading to divine rejection.