Down to Earth But Heavenly Minded

What does Luke Chapter 14 mean?

Luke 12:1—19:27 is a curious passage within the larger so-called “travelogue” of Jesus (Luke 9:51—19:27). It can be broken into six sections:

• Luke 12:1—13:9: instructions on living in God’s kingdom.
• Luke 13:10—13:35: a Sabbath healing and instructions on the kingdom and salvation.
• Luke 14:1—15:32: a Sabbath healing and instructions on the kingdom and salvation.
• Luke 16:1—17:10: warnings against rejecting God’s kingdom.
• Luke 17:11—18:34: a healing and instructions on the kingdom and salvation.
• Luke 18:35—19:27: a healing and instructions on the kingdom and salvation.

In this section, Luke 14:1—15:32, Jesus talks about who will enter the kingdom of God: the needy, the humble, the generous, those who come when God invites them, those who endure, and those Jesus seeks. Salvation is, obviously, part of the kingdom of God, and certainly the most important. Yet it is not the whole. The kingdom of God is any time God’s power and sovereignty are displayed, including in discipline and blessings.

In the first story, Jesus visits the kingdom of God upon a man with a debilitating illness. This time, it is in the home of a Pharisee on the Sabbath. As with the woman who was bent over (Luke 13:10–17), Jesus heals boldly and then shames the legalists for their hard-heartedness. The belief that traditional rules about the Sabbath should supersede God’s compassion is close to blasphemy (Luke 14:1–6).

In the second story, Jesus explains the necessity of humility for entering the kingdom of God. While watching the banquet guests jockey for their seats, He warns them. If they take a seat higher than their social standing warrants and someone more important arrives, they may be escorted to a lower place. But if they take the lowest place, the host may honor them by leading them to a more respectable position. Humility is always more genuinely honoring than pride (Luke 14:7–11).

In the third story, Jesus turns to the host, telling him it is more godly to invite people who are disadvantaged and could never repay the favor. Trust God to pay the debts of those who can’t pay for themselves (Luke 14:12–14).

The fourth story begins with a spontaneous comment from another guest about God’s great banquet at the resurrection. Jesus uses the opportunity to make a point about those who will attend this banquet. This is reserved only for those willing to abandon the satisfaction they receive from worldly pleasures and come when God calls (Luke 14:15–24).

Finally, Luke transitions to a lesson on what those who wish to enter God’s kingdom must consider giving up. They need to “count the cost:” to seriously consider whether they are willing to make long-term sacrifices to remain faithful to Him. If they don’t, their present attempt to identify as His disciple will not benefit God’s kingdom (Luke 14:25–35).

In chapter 15, Luke completes the section with three parables about “lost-ness:” the parable of the lost sheep, the parable of the lost coin, and the parable of the prodigal son. Jesus wants people to enter God’s kingdom, and He is willing to search for those who need help getting there.

Chapter Context
Luke 14 continues Jesus’ doctrinal march to Jerusalem and the cross. Luke 14 and 15 contain the second grouping of one miracle and a series of discussions about the kingdom of God and salvation; Luke 13:10–35 is the first. Next will be a collection of warnings about rejecting God’s kingdom (Luke 16:1—17:10) and two more sets of lessons about the kingdom and salvation, each beginning with a single miracle (Luke 17:11—18:34; 18:35—19:27). After this comes Jesus’ triumphal entry into Jerusalem.

Verse by Verse

Verse 1. One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully.

Luke 14:1—15:32 continues Luke’s habit of organizing his stories by theme. As in Luke 13:10–35, 17:11—18:34, and 18:35—19:27, this section begins with a miraculous healing and continues with lessons on the kingdom of God. In this case, Luke focuses on who will enter the kingdom. These are the humble (Luke 14:7–11), the generous (Luke 14:12–14), those who answer the call (Luke 14:15–24), those who endure in their faith (Luke 14:25–35), and the lost whom Jesus seeks out (Luke 15).

Considering how often Jesus and the Pharisees clash, it may be surprising to see Him once again invited for a formal meal in a Pharisee’s home. We know it’s formal because they “recline” on couches (Luke 14:15). In such cases, the host would invite friends, family, and people who would provide good conversation and increase his social standing. He also assumes these important people would reciprocate with their own invitations (Luke 14:12). Other people from the area would be welcome to stand along the walls and listen in. The man with dropsy (Luke 14:2) may be one of those who wanted to listen.

“Ruler of the Pharisees” is an awkward term in English. This doesn’t necessarily mean the man was a commanding leader within the group. It means he is a member of the sect of the Pharisees and he is some kind of leader: he may oversee a synagogue, or work as a civil official or chief priest. Even if he were a chief priest, it wouldn’t mean this event takes place in Jerusalem. Priests only served specific shifts at the temple.

The host and his other guests—only men were invited to such banquets—are “watching him carefully.” Ever since Jesus exposed the hypocrisy of the Pharisees and their lawyers, they have been “lying in wait for him, to catch him in something he might say” (Luke 11:54).Commentators such as Darrell Bock have described this as “watching [Jesus] lurkingly.” They want Him dead, and they need hard proof that He commits a capital offense.

Context Summary
Luke 14:1–6 begins a section discussing who can enter the kingdom of God, and how they must do so. God’s kingdom isn’t just about salvation. It’s also about the blessings of God’s sovereignty and character. While arriving at the home of a Pharisee for a formal banquet on the Sabbath, Jesus heals a man. The other guests remain silent while Jesus indirectly explains that the kingdom of God is about kindness for all God’s creatures. It is not a matter of blindly following man-made laws. Jesus follows with three parables about humility, generosity, and the importance of accepting God’s invitation to His kingdom (Luke 14:7—15:24).

Verse 2. And behold, there was a man before him who had dropsy.

Jesus is at a banquet at the home of a Pharisee leader (Luke 14:1). At such banquets, the guests recline on couches around a low table while passers-by stand against the walls, listening in on the conversation (Luke 14:15). The guests often have philosophical and theological discussions. The Pharisees may not agree with Jesus, but He makes a lively dinner guest (Luke 7:36–50; 11:37–52), and they are eager to entice Him to say something so outrageous they can justify His death (Luke 11:53–54).

The condition translated as “dropsy” is also referred to as “edema.” This involves extreme swelling and can be quite painful and debilitating. The man is not identified as a guest; he may be part of the crowd that has been following Jesus (Luke 14:25). On the other hand, he may have secretly been invited by the host to tempt Jesus into, once again, healing on the Sabbath.

The Mosaic law implies that this condition makes the person ceremonially unclean: “When any man has a discharge from his body, his discharge is unclean. And this is the law of his uncleanness for a discharge: whether his body runs with his discharge, or his body is blocked up by his discharge, it is his uncleanness’” (Leviticus 15:2–3). Anything the man touches will be ritually unclean (Leviticus 15:4–12).

Verse 3. And Jesus responded to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath, or not?”

Jesus has dined with Pharisees before (Luke 7:36–50; 11:37–54). Now, however, He’s with a ruler of the Pharisees: a man of that sect who holds some kind of synagogue or civil government leadership. It appears other Pharisees are present at the meal. During formal meals (Luke 14:15), the door would be left open and others who were not invited could quietly come in, stand along the walls, and listen to the conversation. That is likely where the man with dropsy is; he wouldn’t be invited to dine because his condition makes him and anything he touches ceremonially unclean (Luke 14:1–2; Leviticus 15:4–12). It’s also possible the host did invite the man, to tempt Jesus to heal on the Sabbath again.

Fitting the setting, Jesus responds to the on-going conversation by asking a theological question. He has used this tactic before (Luke 6:9). Discussing such questions was common, and rabbis and lawyers would often debate, each using quotes from prior religious leaders to prove their point. The Pharisees know that Jesus’ question is not just theoretical, however. He can and has healed on the Sabbath (Luke 6:6–11; 13:10–17).

The Jews of Jesus’ time are bound by the law God gave Moses on Mount Sinai and which Moses wrote down. Several hundred years later, the southern kingdom of Judah sinned against God so egregiously that God allowed Babylon to take them into exile. Seventy years after their exile, they were released to return to Jerusalem. The religious lawyers—scribes—were so afraid that God would send them to exile again, they created the “rabbinic law” or Oral Law. These laws created significantly more detail about what—supposedly—the Mosaic laws meant. The scribes hoped that if the people observed their new rules very carefully, they wouldn’t come close to breaking the Mosaic law. Jesus interprets these laws to be unreasonable, counter to what God intends for His people, and unfairly enforced (Luke 11:46).

Even the rabbinic laws were up for interpretation, however, and rabbis, scribes, and other religious leaders loved to debate the specifics: especially laws related to the definition of the “work” that the Mosaic law prohibited on the Sabbath. The scope of allowable medical care seems to have been a popular topic. For instance, it is okay to eat any type of food that healthy people eat on the Sabbath, even if it is also used to cure diseases, but not food that is exclusively used as a cure for a disease [Mishnah Shabbat 14.3–4].

After Jesus’ time, rabbis eventually agreed that it is okay to treat a person to save a life because a dead person cannot worship God. But it is not okay to deliberately treat a chronic, non-life-threatening condition. Dropsy, although painful and debilitating, is not immediately fatal. Jesus is asking the Pharisees to stop and think. What would YHWH (Exodus 3:15) really say about this situation? Is He a gracious God who wishes to restore and heal His children? Or is He so wrapped up in the letter of the law that they should let the man continue to suffer?

The Pharisees refuse to answer. If they say that God would want them to follow the strict law, they reveal their religious practices are abusive and do not reflect a loving God. If they approve of healing on the Sabbath, they admit that Jesus is not breaking the Mosaic law, which would validate His ministry. Jesus points out that the fact they would rescue an ox or their son from a well proves their blatant hypocrisy (Luke 14:5).

Verse 4. But they remained silent. Then he took him and healed him and sent him away.

In this section (Luke 14:1—15:32), Jesus explains who may enter the kingdom of God. The section starts with a man who has “dropsy:” probably the severe and debilitating swelling also called “edema.” The Pharisees think they can enter God’s kingdom by obeying the extra-biblical rules the scribes created. That includes not treating chronic diseases on the Sabbath. Jesus knows that healing is the manifestation of the kingdom of God no matter what day it is (Isaiah 35:6).

During His ministry, Jesus does three things that the Pharisees consider unforgiveable: He declares the sins of people forgiven (Mark 2:5; Luke 7:48); He heals on the Sabbath (Mark 3:1–5; Luke 13:10–16); and He exposes the hypocrisy of religious leaders (Luke 11:17–20, 42–52). Because of these acts, they want to destroy Him (Mark 3:6; Luke 6:11; 11:53–54; John 5:16). Jesus, on the other hand, wants them to accept that YHWH (Exodus 3:15) is a loving, generous God. He does not pile on burdensome rules like they do. He will provide the rest that comes from healing on the Sabbath. He wants to forgive people.

The Pharisees don’t understand Jesus’ message, but they try to manipulate Him into breaking their rules. They are at a formal dinner on the Sabbath and a man with serious fluid retention is present (Luke 14:1–2). Jesus has asked them what they believe: “Is it lawful to heal on the Sabbath, or not?” (Luke 14:3). Normally, such a question would introduce a lively debate, but that’s not the Pharisees’ goal. All they need to do is wait. Jesus will heal the man, and they will have more ammunition against Him.

The text says Jesus “took” the man. The Greek for “took” often includes grabbing or otherwise touching. Leviticus 15:3–12 seems to indicate that touching such a man makes Jesus ceremonially unclean. It is not a sin to be unclean, but it is an odd choice to voluntarily become unclean at another’s house while preparing to lie on their couch and eat their food.

It’s interesting how Jesus protects the man by sending him away. He often protects those He heals by drawing them away from the crowd or telling them to keep their healing quiet (Mark 1:43–44; 7:33; 8:23; Luke 8:51, 56). On the other hand, sometimes He draws attention to healing (Luke 8:45; 13:12). Which He chooses depends on the situation and His goal.

Verse 5. And he said to them, “Which of you, having a son or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Jesus has asked His dinner host—a leader of the Pharisees—if it is lawful to heal on the Sabbath. The leader and the other religious authorities refuse to answer. If they say, “No,” they contradict the purpose of God’s day of rest. If they say, “Yes,” they admit that their vendetta against Jesus is hypocritical (Luke 14:1–4).

Jesus’ argument relates to His previous healing of a woman bent over due to demon oppression. The healing occurred in the synagogue on the Sabbath. When the synagogue ruler objected Jesus responded, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it?” (Luke 13:15).

This question about treating diseases, injuries, and other conditions was common enough that the discussion was included in the Babylonian Talmud. Pharisees followed the Oral Law, which scribes developed over the few hundred years before Jesus to try to keep the people from breaking the Mosaic law. The scribes—lawyers—claimed that God gave Moses the Oral Law but that Moses didn’t write it down. That left a lot of opportunity for scholars to debate over the content and meaning. After Rome destroyed Jerusalem in AD 70 and the scholars were scattered, scribes wrote down the Oral Law and the arguments surrounding it. The Babylonian Talmud, which was completed in AD 500, is the most comprehensive version. The Talmud includes the Mishnah—the Oral Law—and the Gemara—the debate about the interpretation of the law.

Shabbat 128b.4–6 includes an involved discussion about if an animal falls into a pit on the Sabbath: Is it okay to throw blankets and cushions into the pit in hopes the animal can climb back out? Or does the fact that the blankets and cushions then become unusable for the Sabbath break the law? The final answer seems to be that it is the rabbinical law—the Oral Law—that prohibits soiling the bedding, but the Mosaic law, which says not to let an animal suffer, supersedes the rabbinical law. Other discussions, especially in more modern times, affirm it is okay to save a life on the Sabbath.

Despite the Pharisees’ continued attempts to manipulate Jesus so they can justify killing Him, He continues to call them back to love.

Verse 6. And they could not reply to these things.

Jesus is dining with a significant Jewish leader: a Pharisee who obeys the extra-biblical Oral Law. A man with debilitating swelling happens to be in the room. Jesus asks His hosts and the other guests, “Is it lawful to heal on the Sabbath, or not?” They refuse to answer. To disagree would reveal their hard hearts. To agree would reveal their hypocrisy (Luke 14:1–4).

Of course, Jesus heals the man and reveals their hypocrisy, anyway, pointing out that if they would pull an ox or their son out of a well on the Sabbath, why shouldn’t He heal a man (Luke 14:4–5)? Now the Pharisees are silent for another reason. Jesus is right and they know it: they have nothing to say in their defense.

The text doesn’t say how the man with dropsy showed up. At formal dinners, the doors were left open for passers-by to enter, stand against the walls of the room, and listen in on the conversation. He may have been from the crowd that was following Jesus (Luke 14:25). On the other hand, the host may have invited him, knowing Jesus would not give up a chance to heal him.

After Jesus healed a man with a withered hand, Luke writes, “But they were filled with fury and discussed with one another what they might do to Jesus” (Luke 6:11). After Jesus heals an invalid on the Sabbath, John says, “And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath” (John 5:16).

The Pharisees want to goad Jesus into breaking the law badly enough that they can justify His death. So far, however, they’ve only managed to get Him to break their rabbinical rules. Shortly before the crucifixion, they will try to get Him to commit sedition against Caesar (Luke 20:19–26). In the end, they accuse Jesus of the spurious crimes of declaring Himself king (Luke 23:1–5)—a capital offense.

Verse 7. Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them,

On the Sabbath, Jesus arrives for a meal at the home of a “ruler of the Pharisees.” The guests were still finding their seats when Jesus saw a man with dropsy—edema—and healed him. In the process, Jesus called on the other guests to judge whether healing on the Sabbath was “work” that should be avoided. They declined to answer (Luke 14:1–6).

This entire section (Luke 14:1—15:32) is talking about who can enter the kingdom of God. In this context, that means to experience the blessings of God’s authority, power, and character. In the previous story, it was a man with an incurable disease. In this parable, Jesus infers it is the person who is humble enough to assume he doesn’t deserve it but willing to come when God calls (Luke 14:7–11).

Literally, “parable” refers to something that “stands alongside” and points to something else. In the case of a story, it reveals a truth that isn’t explicitly spelled out in the story’s events. In Jesus’ story in the next few verses, the literal occasion is a formal banquet at a wedding, attended by several men who are trying to determine how close to the head table and the place of honor they can sit. Metaphorically, Jesus is talking about the humble attitude we should take when entering the kingdom of God.

“Those who were invited” means the guests whom the “ruler of the Pharisees” (Luke 14:1) invited and who are reclining around the table (Luke 14:15), as opposed to those who are standing quietly against the wall, waiting to hear the conversation. The host is a Pharisee and holds a position of authority somewhere—perhaps the synagogue or the local government.

The King James Version translates the verse: “And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.” “Bidden” means called to attend. The Greek word translated “chief rooms” is protoklisa and means “place of honor.” The KJV uses “room” to mean “space” or area.

Context Summary
Luke 14:7–11 occurs at a feast given by a Pharisee and is the first of three parables about how people enter God’s kingdom. Jesus advises that when attending a banquet, not to assume a place of honor. If someone more important arrives, the host will make you shamefully walk to a seat at the foot of the table. Assume humility and you may be honored by another. Living in God’s kingdom requires humility: knowing you don’t deserve His blessing but accepting it when He offers. Next, Jesus teaches the Pharisees to bless those who cannot repay. These parables are unique to Luke’s gospel.

Verse 8. “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him,

As the guests of a formal dinner arrive in the home of “a ruler of the Pharisees,” Jesus watches (Luke 14:1, 7). He has a critical message to give but places it in a parable about a “wedding feast” to deflect the more direct application of this Sabbath meal.

As the guests arrive, they consider their social standing in comparison to that of the other guests and seat themselves accordingly. The closer to the head of the table and the host, the more honorable the seat. It wouldn’t be unusual for the guest of honor to arrive later than the others.

When that happened, if another guest had assumed the seat of honor, the host would have to tell him to find another seat. If everyone had seated themselves as high as possible, the humiliated guest would have to go to the lowest position. Jesus gives practical advice on to how to prevent this shame: simply sit at the foot of the table. It may be that the host will, in front of the other guests, lead that humble person to a higher seat, thus giving public honor.

In God’s economy, human rank means nothing. He judges the heart, not the outward experience (1 Samuel 16:7). Those who humble themselves will be honored by God (Luke 14:11).

Verse 9. and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place.

While preparing to eat at the home of a Pharisee, Jesus notices the other guests choosing where to sit. The guests are dealing with two standards of honor: the seats and their own. The higher their honor in their cultural setting, the nearer the host they should sit. It’s a bit of a game, however. Everyone wants to be as close to the host as possible, but they can’t overstep. If they get settled and a latecomer with a higher social rank arrives, someone is going to have to move. The shame of being told that you do not deserve the honorable seat you took and must take a lower position would be socially horrifying.

Jesus doesn’t lend depth to those sorts of human social standards: “God shows no partiality” (Romans 2:11). James will write, “But if you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:9). Jesus is teaching the guests how to act godly within this broken culture. Jesus is more interested in teaching people to reject social rank and put on a spirit of humble service. In the next parable, He will encourage the host to invite the poor, blind, and injured next time: those who can’t pay him back. God’s rewards in heaven are far more valuable than earthly reputations (Luke 14:12–14).

Verse 10. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you.

Jesus finishes His parable about banquet seating arrangements. When invited to a formal meal at the home of a Jew, seating depends on social ranking. The higher “ranked” a guest is, the closer they sit to the host. When guests arrive, they need to figure out who sits where. But if someone of a high rank arrives late, one of the people who assumed a seat they did not warrant will be publicly shamed and sent to the foot of the table (Luke 14:7–9).

Conversely, Jesus explains, if someone humbly assumes a seat at the foot of the table, the host may publicly honor the guest and escort him to a higher seat.

Jesus’ teaching is not new; it is just applied in a different way. Proverbs 25:6–7 says, “Do not put yourself forward in the king’s presence or stand in the place of the great, for it is better to be told, ‘Come up here,’ than to be put lower in the presence of a noble.” While Solomon spoke of standing before kings, Jesus applies this to any social setting.

Jesus is using the culture’s honor/shame system to encourage the guests to be more virtuous. Even today, in the East the culture is based on what family or individual or clan is the most honorable and which have been shamed. Ironically, Jesus is using this broken worldview to teach godly humility.

And yet, Jesus doesn’t criticize the act of bringing someone to a higher place. It is good to be humble in a group and still know your worth. It’s bad to assume glory and honor that hasn’t been offered by another, but it’s okay if others offer it.

Verse 11. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Jesus comes to the moral of His parable. He has watched guests file in for a formal banquet and try to figure out how closely they can sit to the host based on their social rank. Jesus is telling them they’re going about it wrong. If they assume an honorable seat and a more respected guest arrives, they will be told to make a shameful walk to the foot of the table. If they sit at the foot of the table, however, the host may honor them by insisting they move up (Luke 14:7–10).

In the next lesson, Jesus tells the host to stop inviting people of renown who can repay the favor. Instead, he should throw feasts for the poor, blind, and injured and let God repay him for his generosity (Luke 14:12–14).

The two parables have basically the same meaning: do not try to work the system to win honor or reward. Serve humbly and let others—including God—choose to give you honor or reward as they see fit. “Honor” that comes only by manipulating others isn’t really honor.

Jesus revisits this theme later with the parable of the Pharisee and the tax collector (Luke 18:9–14). A Pharisee proudly prays before God about how righteous he is. A tax collector laments his sin. When they leave, it is the tax collector who is redeemed because of his humble repentance.

This verse also echoes a prior quote: “And behold, some are last who will be first, and some are first who will be last” (Luke 13:30). In that context, Jesus was saying that there will be Gentiles who follow the Jewish Messiah when many Jews will not.

Verse 12. He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid.

An important member of the Pharisees has invited Jesus and several others to a formal banquet on the Sabbath. When the guests arrived, they jockeyed for position. Each tried to get the seats closest to their host. Jesus pointed out that honor doesn’t come from the seat they assume, it comes from the recognition of others (Luke 14:1, 7–11).

Now, Jesus addresses the host. He is described as a “ruler” of the Pharisees, but we don’t know what he “rules.” He could be a civil servant, a leader at the synagogue, or a teacher of other Pharisees. Jesus’ point is that the host is just as guilty of trying to build up honor as his guests. He has invited respectable men who will now be obliged to return the favor and give him an invitation.

Jesus says the next time this man gives a banquet, he should invite those who cannot return the favor: people who cannot raise his ranking in the cultural social system. He should invite “the poor, the crippled, the lame, the blind” (Luke 14:13). In that culture, these were people assumed to be cursed by God but who were simply victims of a fallen world (John 9:1–3). If the host does this, he may not get rewarded on earth, but God will reward him at the resurrection (Luke 14:14).

Context Summary
Luke 14:12–14 continues Jesus’ comparison of the kingdom of God to social events on earth. He has already explained the proper humble demeanor appropriate both in a human wedding feast and the Wedding Feast of the Lamb (Luke 14:7–11). Now, He challenges His audience to invite the marginalized to their feasts instead of their relatives and rich friends. Not only will God bless them for doing so, they will also emulate God’s kingdom which will be filled with the poor, the sick and injured, and the sojourner (Luke 14:15–24).

Verse 13. But when you give a feast, invite the poor, the crippled, the lame, the blind,

Jesus is at a formal banquet hosted by a Pharisee and attended by carefully selected guests. The guests may be family or rich neighbors; likely they are a combination of both. They are men to whom this Pharisee either owes favors, or who now owe him because of this invitation. The entire meal is rife with attempts to assume honor and avoid shame (Luke 14:1, 7–12).

Typically, when a host held such a banquet, he would leave the door open. Others from the town who did not deserve an invitation would stand quietly along the walls and listen to the conversation. This time, that group included a man suffering with edema (Luke 14:2). Very possibly others who are poor, crippled, lame, and blind are also present, listening, and yearning over the food.

Jesus tells the Pharisee it is these people he should invite, and on a regular basis. The fact that these people cannot repay him, either by increasing his reputation or by reciprocating his fine meal, is the point. The Pharisees claim to be great, moral leaders. What better way to lead than to love the people who can do nothing for them?

Such generosity directly reflects God’s character. In addition, God is watching. He will reward those who cannot repay. And because the reward will come at the resurrection, it will be everlasting (Luke 14:14).

Verse 14. and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”

Jesus is finishing the second of three lessons set in a formal banquet. A ruler of the Pharisees has invited Him to such a meal, along with several others (Luke 14:1). Bystanders line the wall, listening quietly. When the dinner guests arrived, they tried to figure out which seat they should take. The more honorable their families and reputations, the closer to the host they should sit. Jesus told them a parable about how if they assume too much honor, they could be humiliated if someone greater arrives (Luke 14:7–11).

Now, Jesus is speaking to the host. When providing such a meal, the host shouldn’t issue invitations based on who he thinks will raise his social standing. He should invite “the poor, the crippled, the lame, the blind” (Luke 14:13). He should bless those who can neither bolster his reputation among other men nor reciprocate with a similar banquet. Jesus explains why. Food lasts for a truly short time. An honorable reputation lasts a little longer, but it means nothing after death. The reward of God for caring for the poor and the powerless is an honor that will last forever.

Possibly attempting to diffuse the awkwardness of Jesus’ words, one of the other guests ignores Jesus’ message about humility and service and focuses on the blessing of God’s great feast at the resurrection. Ever willing to adapt to the present situation, Jesus gives a parable about that banquet, specifically how the guests around Him are in danger of missing out because they focus too much on the worries and blessings of the world. The weak, the sick, and the sinners will be more likely to answer God’s invitation (Luke 14:15–24).

Verse 15. When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!”

A banquet at the home of a Pharisee includes Jesus and other noble guests. Bystanders are probably lining the walls, listening in. The mood has been tense. It seems Jesus created the tone when He healed a man suffering from edema before He even reclined on the dining bench. Normally, healing wouldn’t be a problem except that it’s the Sabbath. He then told a parable to encourage the guests to stop grasping for honor and allow others to decide their importance. Then He explained to the host that if he had invited the poor and injured—like the ill man—God would have given him an eternal reward instead of the temporary, worldly honor his guests can offer (Luke 14:1–14).

One of the guests, it seems, senses the awkwardness Jesus’ teaching is creating and tries to lighten the mood. The man deflects away from Jesus’ exhortation to interact humbly with peers and serve the disadvantaged and latches on to the idea of the great feast at the resurrection (Isaiah 25:6; Psalm 22:26).

The guest ignores the hard truths Jesus taught to focus on future rewards. Jesus doesn’t let him minimize the sacrifices required to live in the fulfilled kingdom of God. Those in presence at that heavenly banquet will not be exactly who the world would expect. God will invite those who are blessed in the world’s terms, but many well-off people will be too wrapped up in their happy, prosperous life and will refuse to respond. God will also invite the poor, crippled, blind, and lame, as well as the homeless and the travelers (Luke 14:16–24).

God’s economy turns the natural earthly worldview on its head. Honor doesn’t come from humans; it comes from God. Humility and service bring God’s favor. Honoring the least of these honors God. And it is the least of these who are most likely to honor God.

Context Summary
Luke 14:15–24 is the last of three lessons Jesus gives about how humble and marginalized people can be more qualified to be honored in the kingdom of God than some religious leaders. A good life can distract anyone from their need for salvation. Those who suffer or have no homes are more likely to look forward to eternity in paradise with the Father. Luke will go on to present the cost of accepting an invitation to God’s kingdom as well as its ultimate value (Luke 14:25–35). This parable resembles the parable of the wedding feast in Matthew 22:1–14.

Verse 16. But he said to him, “A man once gave a great banquet and invited many.

Jesus is at a banquet telling parables about the kingdom of God thinly disguised as advice on earthly banquets. He has just said that those who invite the poor and disabled to their homes instead of the rich and noble will receive rewards from God at the resurrection (Luke 14:14). In response to this, another guest spontaneously cries out, “Blessed is everyone who will eat bread in the kingdom of God!” (Luke 14:15). Jesus doesn’t correct the sentiment. Indeed, those who meet God at the resurrection and fellowship with Him at His table will be blessed (Isaiah 25:6; Psalm 22:26). However, He warns those present that to reach that table, they must respond to God’s invitation.

The parable is about a host who has invited many people to his home for a feast. Jews traditionally use the idea of “feast” to represent God’s blessing in eternity. A feast fills hunger, gives delight, and provides excellent fellowship. Unfortunately, the needs and charms of the world keep the guests’ attention, and they refuse to attend. In response, the host invites the poor and disabled. Then He invites travelers and the homeless. Many of these people, who are not satisfied with their earthly lives, do respond (Luke 14:17–24).

The warning is for the guests at the feast and the Pharisee who is hosting. They can’t assume that just because God invited the noblemen and the religious leaders of Israel that they will necessarily join Him in eternity. It is not pedigree that ensures salvation but answering God’s call (Luke 13:23–30).

Scholars are torn as to whether the “man” is God the Father and the servant is Jesus or whether Jesus is the host and His followers are the servant. With either option, the point of the parable remains the same.

Verse 17. And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.’

This parable covers an issue Jesus has covered before. God has chosen the Jews to be His people. He desires to spend eternity with them in paradise. But if they do not respond to His invitation, they disqualify themselves. Jesus’ message was more straightforward in Luke 13:22–30. He told a crowd that it wasn’t enough to eat the food He provided or even perform miracles in His name. Those works didn’t mean that they accepted Him as their Savior. It wasn’t even enough to be descended from Abraham, Isaac, and Jacob. They need to place their identity in Him, not their national patriarchs, their towns, or their works.

In this parable, Jesus focuses more on choice: to be welcomed at the feast God will provide at the resurrection, the invitees must agree to come. That sounds simple, even self-evident. Yet it’s easy to be distracted by life, whether that be expanding one’s earthly kingdom or one’s family (Luke 14:18–20). It’s equally easy to forget that earthly blessings mean nothing compared to God’s eternal blessings (Luke 12:13–21; 14:14).

The phrase “for everything is now ready” is poignant. With Jesus’ arrival, “The kingdom of God has come near” (Luke 10:11). The Messiah the Jews have been longing for is here! But the Jewish leadership will reject Him and cling to their own pointless earthly influence and power.

During formal banquets, the host usually left his door open for interested people who were not invited to the meal to stand along the walls and listen in. The way Jesus describes the situation, those bystanders are more inclined to accept God’s invitation than the religious leaders reclined at the table (Luke 14:21–24).

Verse 18. But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’

Jesus is telling a parable about a man who has planned a great feast and invited many people (Luke 14:16–17). Even though many claimed to accept the invitation, those guests now refuse to come.

The example given here is reminiscent of the parable of the rich fool. A farmer focused so much on accumulating grain so he could retire, he didn’t take the time to consider what would happen to him after he died (Luke 12:13–21). In the next examples, a man wants to inspect his new oxen and another has just married (Luke 14:19–20). These are not bad things, but if they distract from a relationship with God, they are ultimately worthless.

The choices reflect the seeds that fell among the thorns in Jesus’ parable of the sower. This farmer is distracted by the cares of life; the next by riches and the last by pleasures (Luke 8:14). This does not mean life, riches, or pleasure are immoral, themselves. It is good to work and to marry and to enjoy God’s provision. But any worldly blessing must be enjoyed with the understanding that it is secondary to God’s kingdom.

Excuses made by religious leaders of Jesus’ day are not as legitimate. Some summarily judge that Jesus works for Satan (Luke 11:15). Others believe He can’t be the Messiah because He was from Nazareth in Galilee; they don’t know He was born in Bethlehem (John 7:52).

In the end, however, it’s all the same excuse, and it’s one we are tempted to use, as well. We are so fixated on our own earthly kingdoms that we forget that our eternity is at stake. It is those who have little hope of earthly kingdoms who are more likely to answer God’s call (Luke 14:21–24; 18:25).

Verse 19. And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’

Using a parable (Luke 14:15–18), Jesus explains that it’s not enough to be “invited” by God—a person must be open enough to act on that invitation. Jesus’ birth inaugurated the kingdom of God on earth. For thousands of years, Jews have been anticipating the arrival of the Messiah—God’s anointed one—to give them the blessings God promised Abraham. That time of fulfillment is still future, during the millennial kingdom. Right now, in Luke’s narrative, Jews can step into their God-ordained role to introduce the world to the proper worship of God and the salvation He offers.

Instead, metaphorically, they would rather check out the new oxen—the “riches…of life” they just bought (Luke 8:14). Or their new field (Luke 14:18), their new wife (Luke 14:20), or honor amongst each other (Luke 14:7–14), or any other earthly blessing (Luke 14:33) that just feels more real than a banquet at God’s table at the resurrection. Meanwhile, Jesus has told His disciples that to truly follow Him, they must be willing to give up their lives, food security, and all their possessions (Luke 12:4–5, 22–33). They need to be willing to live in faith, trusting God to see to their needs on earth and their resurrection after death.

This is a hard lesson for a culture that teaches that if God blesses the obedient the rich must be righteous. The poor, blind, and crippled, those who seem to be cursed by God and banned from worshiping in the temple: it’s these people who tend to trust God more and look forward to eternity in paradise with Him. The gospel is often more easily accepted by those who are not fulfilled by the world (Luke 14:21–23).

Verse 20. And another said, ‘I have married a wife, and therefore I cannot come.’

Jesus is telling a parable about distractions which keep people from the kingdom of God. The first example is a man who had bought a field and is worried about it. The second, a man who bought five yoke of oxen—ten expensive animals—which shows his riches. Those are good things. They are the results of God blessing farmers so they can expand their harvest (Luke 14:18–19).

Here, the distraction is a new wife: the “pleasures of life” of the parable of the sower (Luke 8:14). Marrying is good. Proverbs 18:22 says, “He who finds a wife finds a good thing and obtains favor from the LORD.” Often, the bride and groom didn’t know each other well because their marriage was arranged by their fathers. The Old Testament Law stated, “When a man is newly married, he shall not go out with the army or be liable for any other public duty. He shall be free at home one year to be happy with his wife whom he has taken” (Deuteronomy 24:5). But this doesn’t excuse someone from a social obligation he has already agreed to.

Nor should even our closest, most intimate relationships distract us when God is calling. Jesus has told the disciples that if they follow Him, they need to be willing to give up the assurance that they’ll always be fed and clothed, their possessions, and even their lives (Luke 12:4–5, 22–34). Now, Jesus reiterates that His followers must be willing to be separated from their families. Earlier, He explained that family members who follow Jesus will be divided from those who don’t (Luke 12:49–53). Later, He will say that compared to the love and devotion we have for Him, our love for our family must look like hate (Luke 14:26).

This does not justify the “workaholic” mindset that ignores rest and self-care. Jesus does not demand anyone—even pastors and ministers—to neglect their families. Sometimes long hours are necessary. But it requires a lot of prayer and discernment to be sure that God is calling you, and your family, to make such sacrifices.

Note that at the banquets Jesus is attending and referring to, culture dictated that only men were invited. Sometimes women could stand against the wall with other passersby and listen, but they were not invited to eat.

Verse 21. So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’

This is part of a story, told by Jesus, about a man who invited many other men to a grand feast. The guests initially agreed to come, but when the feast was ready, they all found excuses (Luke 14:16–20). The host has gone out of his way to arrange and pay for the feast. The fact that his guests now refuse to come is a great insult. The story is a parable about the great feast that Jews use to represent the resurrection and the beginning of eternity with God in paradise. God has chosen the Jews—here, specifically, the religious leaders. The guests have claimed they will follow the Lord: to come when He calls. The time is now right; the Messiah has come and inaugurated the kingdom of God.

But even though the Jewish religious leaders initially agreed to the invitation, they now refuse to attend. They are too concerned about their worldly kingdoms, as represented by prosperous farms and growing families. They won’t take the time to understand that Jesus is the fulfillment of the Old Testament promises which include blessings for eternity.

And so, the parable’s host switches gears. He can’t cancel the feast; everything is ready. He sends his servant into the city streets to find the poor and those people with disabilities and injuries that make them ineligible to worship at the temple.

It’s important to recognize that the parable is told from a certain point of view; a casual reading might imply that God invited the wealthy and noble Jews and the religious leaders and when they declined, He settled for “lesser” people. That’s not the intention of the story. The shame of the religious leaders is they were supposed to lead the people to God. Instead, they rejected their Messiah and derided or persecuted anyone who accepted Him. And so, Jesus goes directly to the people. In fact, this is the last meal Jesus will share with the Pharisees.

Verse 22. And the servant said, ‘Sir, what you commanded has been done, and still there is room.’

This is a beautiful verse when understood in context. For several chapters, Jesus has been describing the characteristics of the kingdom of God. In this chapter, He’s the guest of a Pharisee who is throwing a banquet (Luke 14:1). He is showing that in God’s kingdom healing is welcome on the Sabbath, grasping for honor leads to shame, and when you bless those who can’t reciprocate, God will reward you (Luke 14:5, 11, 14). Now, He tells a parable about a man who has planned a great feast and eagerly anticipated the arrival of his guests. To his consternation, all of them make excuses and refuse to come (Luke 14:16–20). The feast is ready, but he has no one to eat it. So, the man sends his servant throughout the city to find the poor, the crippled, the lame, and the blind: people that culture assumed were cursed by God (Luke 14:21).

The parable is a story about the kingdom of God. God invited the civil and religious leaders of the Jews to eternity with Him in heaven. They promised they would come. But they got distracted by the blessings of the world. These leaders were supposed to bring the people with them to God’s kingdom. Instead, God went directly to the people and invited them. Yet even these grateful guests do not fill the room. The banquet’s host needs more guests.

Mercifully, there is still room in the kingdom of God. In fact, there is always room for more to come to faith. Luke 13:23–30 explains that the kingdom of God is limited only because a limited number of people will follow Christ. In that teaching, when the Jews do not respond, Jesus invites the Gentiles (Luke 13:29). In this parable, He invites people who live and beg in the hedges that line the road outside of town (Luke 14:23).

Verse 23. And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled.

Jesus is telling a parable about who will enter the kingdom of God. The story is of a man who has invited wealthy and noble guests to a great banquet. When the moment arrives, each guest claims greater obligations and refuses to come. So, the host invites the “poor and crippled and blind and lame” of the city (Luke 14:21). When he realizes he still has room, he broadens his reach to the travelers and the homeless on the roads outside the city (Luke 14:15–22).

In a similar way, God long ago invited the Jews as a nation to follow Him. At first, they agreed, but their loyalty and obedience didn’t last long. Now, the banquet is ready: Jesus the Messiah has come. It is time for them to make good on their promise and enter God’s kingdom by following their Messiah. Instead, distracted by the worries and blessings of the world, they make excuses and refuse.

So, God calls those whom the Jewish leadership think are cursed. Poverty was considered a sign of God’s disfavor because of disobedience. People who were seriously injured were not allowed to worship at the temple. But the time for such distinctions is over. Everyone is welcome. And yet, God’s kingdom has room for more. People who are outcast and Gentiles, even robbers waiting to waylay travelers, are welcome. Jesus compels them to come: He does not force them, but He does work hard to show them why it’s a good idea.

Parables are meant to apply a certain lesson—not to be taken with wooden literalism. Jesus is not saying that not a single Jewish leader accepted Him as Savior. Several Pharisees and priests did just that (Acts 6:7). It’s a warning to the honorable men sitting at the Pharisee’s dinner table. God always planned to offer salvation to the least of these (Isaiah 61:1–2). The shock will be that they will be reconciled to God while the leaders of the Jews are not (Luke 13:29–30; 14:24).

Verse 24. For I tell you, none of those men who were invited shall taste my banquet.’”

It’s the Sabbath, and Jesus is at a banquet held by a leader of the Pharisees. Things are not going well for the host or the other guests. Jesus started by controversially healing a man—on the Sabbath—possibly one of the many who line the walls of the room trying to hear the conversation. Then Jesus told a parable for the other guests, reminding them that assuming a place of honor would lead to a shameful walk to the foot of the table if someone more prominent arrived. To the host, Jesus pointed out that instead of inviting rich men who could repay him, he should have invited the poor and crippled so God would have rewarded him (Luke 14:1–14).

Finally, Jesus told a parable about a man who held a grand banquet and invited many men. Every guest, however, made excuses and refused to come. They were distracted by building their own earthly kingdoms. In response, the host invited first “the poor and crippled and blind and lame” and then the homeless, travelers, vagabonds, and thieves (Luke 14:15–23).

The meaning is clear. The guests around Jesus have come because attending a banquet hosted by such a prominent religious and social leader is an honor and will only serve to build their own reputation. But they mustn’t allow concern for their reputation to keep them from God’s kingdom. The kingdom has arrived with the birth of Jesus. He is inviting them to a deep relationship with God that will culminate in eternity in His presence. Like the man who sold everything to buy a single, immensely valuable pearl, they need to put their priority on what is more important (Matthew 13:45–46).

Collectively, they won’t. Although some individual Jewish religious leaders will follow Jesus, as a group they reject Him. Israel rejects the birthright God intended. And Gentiles will be the ones to build the church.

Verse 25. Now great crowds accompanied him, and he turned and said to them,

Luke probably placed this story here to continue a theme: identifying those who can experience the blessings of God’s sovereignty, authority, and character. There’s no indication that this teaching directly followed His antagonistic meal at the home of the ruler of the Pharisees (Luke 14:1–24). That “great crowds” are involved indicates this is not during the earlier meal.

In previous stories, Jesus explained how the kingdom of God differs from cultural expectations of that era. In many cultures, even in the modern world, people interact by trying to win honor and avoid shame. For instance, when a group of men are invited for a meal, the one with the highest social standing should sit closest to the host. And the host only invites guests who improve his own social standing. In addition, groups such as the Pharisees enforce extra-biblical rules, like forbidding healing on the Sabbath.

In one meal, Jesus tore apart such extra-biblical rules and their social machinations. In the process, He showed how God favors those who take care of the weak, and how the least of these are more likely to accept God’s invitation to join Him in paradise for eternity. It is good to heal people on the Sabbath. It is good to serve the poor and injured who cannot repay you. It’s likely that the homeless and criminals will humbly accept God’s grace before hypocritical religious leaders.

But Luke doesn’t want to leave the message there. The invitation to citizenship in God’s kingdom is always by grace through faith (Ephesians 2:1–10) but being a good citizen of the kingdom and living out one’s devotion to God has a cost. Faithful disciples value Jesus more than their parents, their spouses, and their children—even more than their own lives. Those God invites to His kingdom need to carefully consider whether a promise of future paradise is worth submitting their lives now.

This section expands the message given in Matthew 10:37–38, reframes Luke 12:51–53, and repeats what Jesus told the disciples in Luke 9:23.

Context Summary
Luke 14:25–33 continues Jesus’ lessons on who will experience the kingdom of God. Humble, generous, and responsive people will receive God’s blessings (Luke 14:1–24). Those who would be Jesus’ disciples must count the cost of dedicating their lives to Him and make sure they’re willing to pay it. Entering God’s kingdom is free, but being a useful citizen takes sacrifice. This section on the cost of discipleship resembles Matthew 10:37–38.

Verse 26. “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.

Jesus is giving a crowd a definition of what discipleship looks like. “Cannot” has the meaning of non-reality. Being a disciple of Jesus includes making Him the highest possible priority: even above loved ones and life.

The Bible is meant to be interpreted “literally,” in the sense that it means what it says—yet “what it says” is not always intended to come from a wooden, mechanical, shallow reading of the words. Biblical authors used metaphor, anthropomorphism, and other figures of speech including hyperbole. “Hyperbole” is extreme exaggeration to express the weight of the message although it may not express the specific message. “I’m so hungry I could eat a horse” is a common example in modern English. Another is when a parent says to a child, “I’ve told you a million times…”

We know that Jesus is speaking hyperbolically because verses must always be read in context: in the passage, the book, the other books of the same author, and within the whole Bible. Both Testaments tell us to honor our parents, and honor is fueled by agape love (Exodus 20:12; Ephesians 6:1–3). Husbands are to love their wives (Ephesians 5:28). And one of the sub-contexts that runs throughout the whole Bible is that good parents naturally love their children (cf. Luke 11:11–13; Ephesians 6:4). Loving our families is biblical.

Matthew covers a similar teaching where Jesus used slightly different wording: “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matthew 10:37). Luke gives context: we must choose to follow Jesus even if our family members don’t, even if doing so splits up family relationships (Luke 12:51–53).

Jesus also contextualizes His words about hating one’s own life. We must be willing to lose our lives on earth if we want eternal life. “For what does it profit a man if he gains the whole world and loses or forfeits himself?” (Luke 9:25). Specifically, we should not fear life-threatening religious persecution (Luke 12:4–5) and we should not spend all our energy trying to make sure we have the necessities of life when we need to be focused on following Jesus (Luke 12:22–23).

Taken without care, verses such as this can be scary. If oversimplified, they suggest those unwilling to immediately give up their family relationships cannot be saved. For many, that’s not something they can fathom. Reading within the context of Scripture, however, we learn that becoming a person who can obey Jesus, called sanctification, is a long road. None of us will be perfect when we die. Learning to value Jesus more than the earthly fellowship we have with our closest people and more than our own lives is one of the many things we grow into.

At the same time, in the days of the early church as well as today, this is exactly the choice many new believers must make: faith in Christ or participation in their family. Rejection and persecution from culture are often part of following Jesus. The definition of a disciple of Christ is one who prioritizes Him first and fully, more than anything else.

Verse 27. Whoever does not bear his own cross and come after me cannot be my disciple.

Jesus is repeating to a crowd what He has already told the Twelve about being His disciple (Luke 9:23–24). He began by saying His disciples need to be so devoted to Him that their love for family looks like hate in comparison (Luke 14:26). Finishing off His warning that disciples must be willing to die for Him, Jesus explains they must be willing to die in the most humiliating and excruciating way possible.

These are not requirements to acquire salvation. Rather, they are part of a lifestyle which must be adopted to be a long-lasting, useful disciple (Luke 14:34–35). We cannot earn salvation, even by dying a martyr’s death. Salvation must be humbly accepted when God offers (Luke 14:16–24).

The term “bear his own cross” is often misinterpreted. It does not mean to endure a particular long-term hardship, although Jesus followers are often called to do so. It means to be willing to follow Jesus even if the repercussions are death. Losing a job, a business, or a social media account is not the same. The persecution Jesus is talking about is physical death, the horrors of which pale in comparison to the spiritual life God promises (Luke 12:4–5).

Discipleship in the culture of Jesus’ era was a serious decision. Students find a teacher whose character and doctrine are trustworthy and devote themselves to the teacher’s way of life. Choosing to become Jesus’ disciple demands a hard look at the sacrifices required as well as the blessings He promises.

Prepositions in Greek are not as distinct as English. In Luke 14:26, Jesus says coming “to” Him requires valuing Him more than family or self. Here, He says coming “after” Him requires carrying one’s cross. The concepts are two different ways of talking about one ongoing relationship.

Verse 28. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?

To become a true disciple of Jesus involves inherent dangers. Jesus is speaking to a crowd about these. A “disciple” is someone who bases their worldview and way of living around the teaching and lifestyle of a teacher. There are plenty of teachers the people can choose from, and they require different levels of commitment. Jesus is explaining that His disciples need to be all-in, to the point of abandoning family and suffering crucifixion, if need be (Luke 14:25–27).

To press the importance of considering a lifetime of sacrifice, Jesus gives two examples. In the first, a man wants to build a tower, so he sensibly begins by determining if he has sufficient funds. If he builds the foundation but runs out of money before it’s complete, he will not only have wasted his money, but will also be subject to ridicule (Luke 14:29–30).

This isn’t about salvation but about continuing to live a Christlike life. Many people have a solid foundation built on biblical truths expressed in a clear presentation of the gospel. That doesn’t mean they have considered what sacrifices they’ll need to make to continue living for Christ. Some are kicked out of their homes. Some hear family members threaten harm—or harm on themselves—if they don’t deny Jesus. Others aren’t prepared for their friends’ ostracism.

To stop building on that foundation, however, is worse. It is shameful to ask Jesus to apply His crucifixion and resurrection to cover sins only to live a half-hearted life while attempting to maintain peace with the world. Even if following Jesus results in physical death, it’s still a better life.

Verse 29. Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him,

Jesus continues His metaphor about the man who starts to build a tower but does not have enough money to finish it. He is talking to a crowd about discipleship. Jews could choose from many teachers and religious leaders to follow. Few, if any, of these teachers are being stalked by Pharisees who want them dead (Mark 3:6; Luke 6:11; 11:53–54; John 5:16). For Jesus’ disciples, loyalty to their teacher includes the willingness to lose their lives (Luke 12:4–5; 14:27).

As part of this explanation, Jesus compares the sacrifices His disciples must make to constructing a tower. A person may have a vision to build, but they need to understand the risks and consider if they have the resources to complete the job (Luke 14:28).

This is not about earning or paying for salvation. Salvation is a gift of God by His grace (Ephesians 2:1–10). Rather, Jesus is talking about the ongoing life of growing in relationship with Him. Salvation requires us to humbly repent and ask Jesus to cover our sins with His sacrifice. Part of repenting is acknowledging that how we live is wrong and agreeing to change. Salvation is the foundation. An ongoing life of obedience and faithfulness to Jesus is the tower. This imagery of discipleship is the only proper way to thank Jesus for what He’s done for us.

Sadly, stories of “Christian” leaders or celebrities who have fallen into disgrace prove that someone can have a biblical foundation but lack the discipline to build a strong, resilient life for Christ. The public ridicule they incur brings shame on themselves, Jesus, and all Jesus’ followers.

Verse 30. saying, ‘This man began to build and was not able to finish.’

Those who want to become disciples of Jesus need to understand what that commitment entails. Unlike most teaching schools of the ancient world, Jesus was actively persecuted by other religious leaders (Mark 3:6; Luke 6:11; 11:53–54; John 5:16). His teaching will cause parents, children, and spouses to disavow each other (Luke 12:51–53). Jesus’ disciples need to be so content with Him they can separate from family members who reject His way, and even be willing to face a public, humiliating, and extremely painful death (Luke 14:26–27). This is not a life that can be agreed to without careful consideration.

As a little parable, Jesus talks about a man who starts to build a tower without considering if he has the money to complete it. In fact, he pours the foundation before he realizes he can’t go further. The townspeople mock him for his foolishness (Luke 14:28–29). This is not about accepting forgiveness from sins and becoming a Christian. It’s about continued dedication to Jesus, His worldview, and His lifestyle.

There are few things more tragic to the worldwide church than when Christian leaders are publicly shamed for willful, unrepentant sin. They may have started with a strong, Bible-based foundation in their spiritual walk and their ministry. But some do not consider the sacrifices required to keep their ministry and reputation strong. They didn’t count the cost and take the necessary precautions, especially the need to focus on Jesus at the expense of wealth, fame, and even their own lives (Luke 14:33). When such leaders are exposed, the public naturally shames them. We may wonder if they realize that their reputations are nothing, but their actions bring dishonor to the Jesus they claimed to serve.

Verse 31. Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand?

Jesus provides another metaphor for a lifetime of following Him. He is teaching a crowd about the sacrifices they must make if they are to call themselves His disciples. They must be so faithful to Him that their love of family looks like hate in comparison. They must be willing to lay down their lives in humiliation. And they must be willing to give up everything they have: possessions, reputation, power, and position (Luke 14:25–27, 33).

In the first example, Jesus talked about the public shame a man will receive if he starts to build a tower without first considering if he has enough money to finish it (Luke 14:28–30). Now, He talks about a king who is faced with war against a force twice his size. He is a fool to barge forward without analyzing the situation and determining if he has any chance of winning. If his army can’t survive, he should seek terms of peace (Luke 14:32).

The Old Testament provides two different examples of this situation.

As the Israelites entered the Promised Land and began their attacks against the Canaanites, the Gibeonites compared the size and power of the Israelite army to their own and realized they were about to face extinction. Straightforward terms of peace seemed impossible, so they resorted to deceit. They approached Joshua as if they were travelers from beyond Canaan and asked for peace. Joshua agreed, not knowing until after that their city was in the middle of the territory God gave the Israelites. The cleverness of the Gibeonites saved their people, although they had to provide servants for the tabernacle in perpetuity (Joshua 9).

A counter example is that of Josiah and Pharaoh Neco. King Josiah of Judah was generally a godly king, but he had a moment of foolishness. Pharaoh Neco was leading his army through Judah to attack the Assyrians in the north. For some unknown reason, Josiah challenged Neco to a battle. Neco tried to decline, telling him that the Jewish God had ordered him against Assyria and he had nothing against the Jews. Josiah persisted. Not only did Judah lose, but Josiah was killed in battle (2 Chronicles 35:20–27).

Verse 32. And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace.

Jesus finishes His warning about the sacrifices His followers must make. Great crowds of thousands of people regularly surround Him. Some listen to His teaching and want to follow Him. Others are primarily interested in the healing and food He can provide (John 6:26). Considering that the Pharisees and Herodians want to kill Him (Mark 3:6), Jesus encourages the crowd to seriously consider whether they are ready to be known as His disciple (Luke 14:25–31).

First, they will have to be so devoted to Him that they’re willing to give up their parents, spouses, and children (Luke 12:51–53). Love for their family must look like disinterest compared to their love for Him (Luke 14:26). Second, they need to be willing to give up their lives rather than deny Jesus (Luke 12:4–9; 14:27). Finally, they need to be willing to lose every worldly treasure, honor, or control they have (Luke 14:33).

To drive the point home, Jesus gives two illustrations. In the first, a man builds the foundation of a tower before realizing he doesn’t have the money to finish it. Because he didn’t count the cost beforehand, the people ridicule his foolishness (Luke 14:28–30).

Second, Jesus talks about a king who is leading his army into battle against a military twice as large. Before the first attack is called, he considers whether he can win with a far inferior force. If victory looks doubtful, he will seek terms of peace, instead (Luke 14:31).

Next, Jesus compares His followers to salt. Salt is good, but mineral that has lost its salt is useless. In the same way, receiving salvation from Jesus is good. Refusing to obey and follow Him afterward results in a useless Christian (Luke 14:34–35).

Verse 33. So therefore, any one of you who does not renounce all that he has cannot be my disciple.

Jesus is explaining to a crowd what will be required for His disciples. Jesus-followers must love Him more than their own families and even more than their own lives. They must carefully consider whether they are willing to make that sacrifice (Luke 14:25–32).

Now, Jesus tacks on one last, all-encompassing requirement: Jesus-followers must be willing to give up all they have.

The parable of the great feast touched on this. A man invited many people to a banquet. When the day of the feast came, everyone declined. One said he had just bought a field; another said he had to inspect his new oxen; a third had recently married. The point of the parable is that those who over-value what they have on earth will not take the time to consider the earthly sacrifices life in the kingdom of God entail (Luke 14:15–24).

This is not the first time Jesus has touched on this theme. He’s talked about how His disciples need to be willing to do without wealth (Luke 12:13–21), food and clothing necessary to live (Luke 12:22–30), and money and possessions (Luke 12:33).

This verse doesn’t mean we have to sell everything we own and give the money to the poor. It means we need to release our love of our possessions in our hearts, recognizing that what we own has always belonged to God. We must agree that we are stewards commissioned to use all our resources and abilities as God wishes us to. That may mean to give it all away, to use it for ministry, or to meet others’ needs.

Next, Luke includes a curious comment about salt. The gist is this: we need to count the cost of following Jesus. Those who start strong but do not continue a life of submission to Him aren’t useful citizens in the kingdom of God.

Verse 34. “Salt is good, but if salt has lost its taste, how shall its saltiness be restored?

To teach about the kingdom of God, Jesus started by applying the situation to spiritual truths through parables. When invited to a banquet, you should never presume honor but wait for the host to bestow it (Luke 14:7–11). If you give a banquet, do not invite those who can return to favor; invite those who can’t and let God repay you (Luke 14:12–14). Know that God will invite many to His feast at the resurrection, but only those who accept His invitation will enjoy it (Luke 14:15–24).

Jesus then warns the crowd that if they wish to follow Him, they must carefully consider what it will cost them. They must be willing to give up everything they hold dear if those things and people do not fit into God’s plan (Luke 14:25–33).

The idea of salt losing its saltiness is foreign for most of us now. In Jesus’ time, people got salt from dried pools at the Dead Sea. The salt was not purified; “salt” included gypsum and other minerals from the surface of the ground. Sometimes, the mixture got wet and the salt washed away, leaving the dirt and sand behind. At that point, the mixture was useless and thrown away. Another way to think of this is that salt is only useful because it is “salty:” it’s not pretty, or valuable, or useful other than its chemical properties. If the distinctive quality of the salt is gone, it’s devoid of any value.

Jesus isn’t talking about salvation; salvation can’t be “washed away.” He’s encouraging the crowds to seriously consider whether they want to be His disciple: whether they are ready for a potential lifetime of sacrifice and hardship. They mustn’t follow Him because He heals and provides food. The discipleship life isn’t about what they can get out of it, but what they will give. If they can’t remain faithful, sacrificial, and generous, their title as Jesus’ disciple will be useless.

Of course, we all experience times where we are discouraged, tired, and unmotivated. That is when we most rely on the Holy Spirit to provide us with the “salt” we need.

Verse 35. It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear.”

Jesus finishes this lesson on the kingdom of God with a warning against living as a useless disciple. Being His disciple requires humility, generosity, attentiveness, and loyalty (Luke 14:1–33). Anything less is like salt that provides no flavor and no preservation: it’s pointless and defeats its own purposes.

People in Jesus’ time were not able to fully purify salt. They took it from dried pools near the Dead Sea where the water had evaporated and left mineral deposits. The salt always included some of those minerals. Sometimes, the mixture got wet and the salt washed out, leaving useless dirt and sand.

Jesus-followers are supposed to be distinct, as salt is. They are supposed to be humble, giving, ready to obey God, and willing to sacrifice everything for Him. If they do not maintain these qualities, they prove that they are not useful. They are like minerals from which all the salt has rinsed away; they are worthless for their intended purpose (Luke 14:34).

Even if a Jesus-follower “loses their salt,” that doesn’t mean they have lost their salvation. Jesus is talking about a faithful life of service, and salt can always be replenished. The Holy Spirit guides us into truth (John 16:13), especially the truth about Jesus (John 15:26). He is our helper who will be with us forever (John 14:16). He can replace our “salt.”

In Luke 14, Jesus describes what people need to do to inherit the blessings of the kingdom of God: they need to value the things that God values and live their lives accordingly. In Luke 15, Jesus explains His part. Like a shepherd with a lost sheep or a woman with a lost coin, He will search energetically for the lost souls who need Him. Like the father of a son who has rejected him, Jesus will wait until we repent and return to Him, humbler and better able to accept His gifts.

End of Chapter 14.

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