Lukas 14

1 4 And it came to pass when he went into a bais of a certain one of the Rashei HaPerushim on Shabbos for betziat halechem, and they were watching him closely,

2 And there in front of Rebbe, Melech HaMoshiach was a certain ish suffering from dropsy,

3 And in reply, Rebbe Melech HaMoshiach spoke to the Baalei Torah and Perushim, saying, Is it mutar (permissible) on Shabbos to give refuah or not?

4 But they kept silent. And having taken hold of him, Rebbe, Melech HaMoshiach granted him refuah and sent him away.

5 And to them Rebbe, Melech HaMoshiach said, Who of you having a ben or an ox fall into a well and will not ofen ort (immediately) pull him out on Shabbos?

6 And they were not able to make a counter argument keneged (against) this.

7 And Rebbe, Melech HaMoshiach began speaking a mashal to the seudah (banquet supper) invitees, when he noticed how they had been picking out the rashei hamoshavot (chief seats) at the tish, saying to them,

8 When you are invited by someone to a Chasunoh (wedding), you should not recline at tish in the rashei hamoshavot (chief seats), lest a more distinguished person than you may have been invited by him,

9 And he who invited you both shall come and say to you, Give place to this one, and then in bushah (shame) you proceed to occupy the seat of humiliation, the low seat.

10 But when you are invited, go and recline at tish in the moshav hashafel (low seat), so that when the one who has invited you comes, he may say to you, Chaver, move up to a higher place; then you will have kavod in the sight of all with you at the tish.

11 For everyone exalting himself shall be humbled, and the one humbling himself shall be exalted.

12 And Rebbe, Melech HaMoshiach was speaking also to the one who invited him, When you prepare a seudah or a Melave Malkah, do not invite your chaverim or your achim or your krovey mishpochot (relatives) or your shchenim haashirim, lest they also should invite you in return and repayment come to you.

13 But when you prepare a seudah (feast), invite the aniyim (the poor), the baalei hamum (the maimed), the pisechim (the lame), the ivrim (blind),

14 And Birkat Shomayim (the Blessing of Heaven) will befall you, because they do not have the means to repay you; for you will be repaid in the Yom Tekumat HaTzadikkim (Day of the Resurrection of the Righteous, Rev 20:5).

15 And when a certain one of those reclining at tish with Rebbe, Melech HaMoshiach heard these things, he said to him, Ashrey is he who will eat lechem in the Malchut Hashem! [YESHAYAH 25:6]

16 But Rebbe, Melech HaMoshiach said to him, A certain man was preparing a big seudah, and he invited many;

17 And at the dinner hour, he sent his eved to say to the seudah invitees, Come, because everything is ready now.

18 But each began to come up with a teretz (excuse). The rishon (first) said to him, I bought a sadeh (field) and I am compelled to go out and look at it. Please be mekabel (receive, accept) my teretz.

19 And another said, I have bought chamesh pair of oxen, and I am going to try them out. Please be mekabel my teretz (excuse).

20 And another said, I took a wife and therefore I am not able to come.

21 And the eved returned and reported this to his Adon. Then the Baal Bayit became angry and said to his eved, Go out quickly into the rekhovot (streets) and lanes of the shtetl and bring in here the aniyim (the poor) and the baalei hamum (the maimed) and the ivrim (blind) and the pisechim (the lame).

22 And the eved said, Adoni, what you commanded has been done, and still there is room.

23 And the Adon said to the eved, Go out to the rekhovot and along the boundaries and urge them to come in, in order that My Beis may be filled.

24 For I say to you that no one of those Bnei Adam who were invited will taste my seudah.

25 And large multitudes were accompanying him, and Rebbe, Melech HaMoshiach turned and said to them,

26 If someone comes to me, and does not hate [hyperbolically, in comparison to Moshiach] his own Abba and Em (mother) and isha and yeladim and achim and achayot and in addition also his own life [in the Olam Hazeh], he is not able to be my [Moshiach’s] talmid.

27 Whoever does not carry his own etz [of self denial] and come after me [Rebbe, Melech HaMoshiach] is not able to be my [Moshiach’s] talmid.

28 For who among you, wanting to build a migdal (tower), will not first sit down and rechen (calculate) the cost, to see if he has enough to complete it?

29 Otherwise, having laid his yesod (foundation) and not being able to finish it, everyone seeing it may begin to make leitzonus (fun, mockery) of him,

30 Saying, This man began to build and was not able to finish.

31 Or what melech, going out to make milchamah (war) against another melech, will not first sit down and consider if he is able with aseret alafim (ten thousand) to meet the one with esrim elef (twenty thousand) coming against him?

32 Or else, while the other is noch (yet) far away, he sends an embassy delegation and seeks terms for shalom.

33 So, then, none of you can become my talmid if you do not renounce all your [idolatrous] holdings.

34 Therefore, melach (salt) is tov; but if even melach should become tasteless, with what will it be seasoned?

35 It is useless either for the land or for the dung hill; they throw it away. The one who has ears to hear, shema!

Lukas 14 Commentary

Chapter 14

Christ heals a man on the sabbath. (1-6) He teaches humility. (7-14) Parable of the great supper. (15-24) The necessity of consideration and self-denial. (25-35)

Verses 1-6 This Pharisee, as well as others, seems to have had an ill design in entertaining Jesus at his house. But our Lord would not be hindered from healing a man, though he knew a clamour would be raised at his doing it on the sabbath. It requires care to understand the proper connexion between piety and charity in observing the sabbath, and the distinction between works of real necessity and habits of self-indulgence. Wisdom from above, teaches patient perseverance in well-doing.

Verses 7-14 Even in the common actions of life, Christ marks what we do, not only in our religious assemblies, but at our tables. We see in many cases, that a man's pride will bring him low, and before honour is humility. Our Saviour here teaches, that works of charity are better than works of show. But our Lord did not mean that a proud and unbelieving liberality should be rewarded, but that his precept of doing good to the poor and afflicted should be observed from love to him.

Verses 15-24 In this parable observe the free grace and mercy of God shining in the gospel of Christ, which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers, and the contempt put upon the God of heaven thereby, justly provoke him. The apostles were to turn to the Gentiles, when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ, has not been made in vain; for if some reject, others will thankfully accept the offer. The very poor and low in the world, shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.

Verses 25-35 Though the disciples of Christ are not all crucified, yet they all bear their cross, and must bear it in the way of duty. Jesus bids them count upon it, and then consider of it. Our Saviour explains this by two similitudes; the former showing that we must consider the expenses of our religion; the latter, that we must consider the perils of it. Sit down and count the cost; consider it will cost the mortifying of sin, even the most beloved lusts. The proudest and most daring sinner cannot stand against God, for who knows the power of his anger? It is our interest to seek peace with him, and we need not send to ask conditions of peace, they are offered to us, and are highly to our advantage. In some way a disciple of Christ will be put to the trial. May we seek to be disciples indeed, and be careful not to grow slack in our profession, or afraid of the cross; that we may be the good salt of the earth, to season those around us with the savour of Christ.