Luke Chapter 14
Feasts and Invitations
A. Healing on the Sabbath
1. (Luke 14:1) Jesus eats in a Pharisee’s home.
Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.
a. He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath:
Though Jesus often confronted the Pharisees and condemned their hypocrisy, He did not avoid them altogether. Instead, He entered even the house of one of their rulers, not for compromise or approval, but to demonstrate love, to set a godly example, and to confront their error with truth. This reveals that Christ did not shy away from opposition, nor did He fear their judgment, but sought to bring light into their darkness. His presence in their homes and synagogues gave them no excuse, for they were face-to-face with the very truth of God.
b. They watched Him closely:
The Pharisees’ intent was not pure. Luke emphasizes that they were scrutinizing Him, looking for a reason to accuse. The Greek term carries the idea of hostile surveillance, “a watching with sinister intent.” Jesus was under constant observation, as men were eager to see how He acted in every circumstance. They had reduced Him to an object of suspicion, rather than receiving Him as Lord.
John Trapp vividly observed, “They watched Him as intently as a dog does for a bone.” Their gaze was not admiration, but entrapment. They hoped to see Him violate their traditions concerning the Sabbath.
The Apostle Paul reminds believers that we too are under observation. In 2 Corinthians 3:2–3, Paul writes, “You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.” Every believer, like Christ, is watched closely. Our lives are living letters, either drawing people to God or pushing them further away.
c. The broader theological significance:
Jesus’ willingness to sit with the Pharisees echoes His larger mission. He came not to call the righteous, but sinners to repentance (Luke 5:32). Yet, by their pride, the Pharisees placed themselves beyond repentance. His entry into their home was symbolic of His entry into the world of sinful man—He brought truth into the very heart of religious hypocrisy.
Furthermore, this scene sets the stage for His confrontation about Sabbath healing. The Sabbath was a covenant sign between God and Israel (Exodus 31:13), meant to point to rest in God’s provision. The Pharisees turned it into a yoke of bondage and a tool for judgment. By healing on the Sabbath, Jesus would demonstrate that He is “Lord of the Sabbath” (Luke 6:5), the One in whom true rest is found.
2. (Luke 14:2–4) In front of His critics, Jesus heals an afflicted man.
And behold, there was a certain man before Him who had dropsy. And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” But they kept silent. And He took him and healed him, and let him go.
a. And behold, there was a certain man before Him who had dropsy:
This man was not there by accident. Because the setting was the home of one of the rulers of the Pharisees (Luke 14:1), it is highly likely that he was deliberately placed in front of Jesus as a trap. The Pharisees knew the compassion of Christ and expected that He would heal. Thus, they sought to manipulate His mercy into an occasion for accusation.
Adam Clarke observed, “Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that He would instantly cure him; and then he could most plausibly accuse Him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee!”
The man’s condition was dropsy, a swelling disease caused by the abnormal accumulation of fluid in the tissues and cavities of the body. The Greek term for dropsy combines “water” (hydor) and “face” (ops), because the swelling often distorted the countenance. The disfigurement would have been obvious to all. Such conditions were not only physically debilitating but also socially stigmatizing, making the man a pawn in the Pharisees’ scheme.
b. And Jesus, answering:
Notably, no words had been spoken, yet Jesus “answered.” G. Campbell Morgan remarked, “The arresting word is the word ‘answering.’ These men had said nothing, yet He answered them.” He was responding to their thoughts, intentions, and silent malice, exposing their hearts before any accusation was even uttered.
This recalls passages where Jesus discerned the unspoken thoughts of men: “But when Jesus perceived their thoughts, He answered and said to them, ‘Why are you reasoning in your hearts?’” (Luke 5:22). The omniscient Christ confronts not only words but the motives behind them.
c. Is it lawful to heal on the Sabbath?
The issue was not healing itself, but healing on the Sabbath. The Pharisees had turned the Sabbath, a gift of rest, into a burdensome system of prohibitions. In their eyes, healing was “work” and therefore forbidden. Yet nowhere in God’s Law was there a command against doing good on the Sabbath. By asking, “Is it lawful to heal on the Sabbath?”, Jesus placed the burden of proof upon them. Their silence exposed that their traditions had no grounding in Scripture.
Jesus never transgressed the law of God, but He consistently challenged man-made traditions that were elevated to divine authority. As He declared in Mark 7:8–9, “For laying aside the commandment of God, you hold the tradition of men—the washing of pitchers and cups, and many other such things you do.” He said to them, ‘All too well you reject the commandment of God, that you may keep your tradition.’”
Luke emphasizes, “But they kept silent.” Their silence betrayed their guilt, for they could neither justify their traditions from Scripture nor refute Christ’s wisdom.
d. And He took him and healed him, and let him go:
The healing itself is recorded with striking simplicity. There was no ritual, no incantation, and no delay. Jesus merely “took him”—a word that may imply a compassionate touch—and healed him instantly. Since dropsy distorted the man’s body and face, the miracle was immediately visible. His swelling vanished before their eyes.
This demonstrates the effortless authority of Christ. Unlike false healers who rely on ceremonies or manipulations, Jesus’ word and will were sufficient. His power over disease is direct, immediate, and undeniable.
The phrase “let him go” implies release, both from the physical affliction and from the Pharisees’ cruel use of him as bait. Jesus not only healed the man’s body but freed him from being a tool in their malicious plot.
e. Theological and practical significance:
This act again underscores that Jesus is “Lord of the Sabbath” (Luke 6:5). The Sabbath was not given to prevent mercy but to reflect God’s rest and compassion. By healing, Jesus fulfilled the true intent of the day: doing good, bringing restoration, and displaying God’s kingdom.
This also rebukes any attempt to place human tradition above the Word of God. Religious formalism without compassion is condemned by Christ. As Matthew 12:7 records, Jesus said, “But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless.”
3. (Luke 14:5–6) Jesus explains why He can heal on the Sabbath.
Then He answered them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” And they could not answer Him regarding these things.
a. Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?
Jesus appealed to common sense and to the mercy already present in the Law’s spirit. No reasonable person would leave an animal suffering in a pit until the next day, simply to keep an outward appearance of Sabbath-keeping. Even the Pharisees, in practice, cared for their animals when necessity arose.
Christ’s logic is clear: If showing mercy to an animal was permissible, then how much more should mercy be shown to a man, created in the image of God (Genesis 1:27). To deny healing to a suffering human being while rescuing an ox or donkey would reveal distorted priorities.
The Gospel writers elsewhere preserve the same argument. “So ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?” (Luke 13:16). Jesus consistently demonstrated that compassion for people is greater than rigid adherence to man-made rules.
This also connects with Mark 2:27, where Jesus declared, “The Sabbath was made for man, and not man for the Sabbath.” The day was given to bless, not to burden.
b. They could not answer Him regarding these things:
The Pharisees were silenced. If they denied the goodness of rescuing animals, they would expose themselves as cruel and unreasonable. If they admitted it was right, they condemned their own refusal to allow compassion toward people. Either way, their hypocrisy was unmasked.
Jesus, in wisdom, appealed not to their harshness but to the better instincts they already practiced. As G. Campbell Morgan noted, “Thus, while our Lord rebuked the wrong attitude and temper of these men, He did so by appealing to the best within them and calling them to be true to it. His purpose is not that of shaming men, but that of saving them.”
The Pharisees’ silence fulfilled what Scripture often shows: that when truth is laid bare, the enemies of God cannot stand. “For the wisdom of this world is foolishness with God. For it is written, ‘He catches the wise in their own craftiness’” (1 Corinthians 3:19).
c. Theological significance:
This episode highlights Christ’s authority over the Sabbath. He was not abolishing the Law but fulfilling it (Matthew 5:17). His healing power demonstrated that the Sabbath finds its truest meaning in Him—the Lord of the Sabbath (Luke 6:5). He is the one who gives ultimate rest (Matthew 11:28–30).
Furthermore, this passage reminds the believer of the priority of mercy. Outward religion without compassion is an abomination to God. As Micah 6:8 states, “He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?”
By healing the man with dropsy and silencing His critics, Jesus declared that the kingdom of God is characterized not by lifeless ritual, but by mercy, restoration, and truth
B. Jesus teaches on pride and humility
1. (Luke 14:7) The setting for this teaching
So He told a parable to those who were invited, when He noted how they chose the best places, saying to them:
a. So He told a parable:
Jesus often used parables, which were not fables or myths but real-to-life illustrations drawn from common experience. A parable places a familiar earthly truth alongside a spiritual reality, compelling the hearer to see beyond the surface. This required humility and openness; those unwilling to hear truth often dismissed the parables as nothing more than stories, while those seeking truth found eternal wisdom within them (Matthew 13:10–17).
b. When He noted how they chose the best places:
Jesus observed how the guests at the Pharisee’s house competed for the seats of honor. This self-seeking ambition revealed the pride in their hearts. Social seating customs in Jewish culture followed a strict order of status. The highest-ranking individual sat closest to the host, and descending order of honor followed outward from him. Position at the table reflected a person’s prestige, reputation, and social standing.
This reflected a broader cultural pattern: honor and shame dominated the social fabric of the ancient Near East. To claim a higher seat was to claim higher honor.
Jesus saw through this scramble for prestige and used it as an opportunity to expose the futility of self-exaltation.
2. (Luke 14:8–9) What not to do: Don’t take the highest place on your own initiative
“When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place.”
a. When you are invited by anyone to a wedding feast:
Weddings were the most important social events in Jewish life. They were extended celebrations involving the entire community, and the seating arrangement at such events was a visible display of one’s standing among peers. Thus, Jesus used the wedding feast as a vivid picture to convey spiritual truth.
b. Do not sit down in the best place:
If one presumptuously takes the seat of highest honor, the host may ask him to move when someone more distinguished arrives. Such presumption leads to embarrassment and disgrace before all. This was more than social etiquette; it was a spiritual warning. Pride seeks to grasp what has not been given, and it inevitably leads to humiliation when God exposes it.
Though we may not have the same customs of arranged seating, human pride still manifests in similar ways—seeking the spotlight, promoting oneself, and demanding recognition. Modern culture offers countless opportunities to exalt ourselves, whether in professional settings, social circles, or even within ministry. Jesus’ warning is timeless.
c. And then you begin with shame to take the lowest place:
The humiliation of being moved from a high position to a low one symbolizes the spiritual shame awaiting those who exalt themselves. Jesus urged His hearers to recognize that true honor comes only from God.
As Psalm 75:6–7 declares: “For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge: He puts down one, and exalts another.”
The danger of self-promotion is that God Himself resists the proud. “God resists the proud, but gives grace to the humble” (James 4:6). To grasp at honor is to risk public disgrace and divine opposition.
3. (Luke 14:10–11) What to do: take a lower place, and let God move you up
“But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”
a. Go and sit down in the lowest place:
The instruction of Jesus was not merely social etiquette, but a heart disposition toward humility. To choose the lowest place does not mean putting on false modesty or sitting there with discontent, secretly longing to be noticed. Instead, it speaks of genuine contentment with whatever place God assigns.
The Apostle Paul echoed this same principle in Philippians 2:3, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.” Humility is not thinking less of ourselves in a degrading way, but thinking of ourselves less, while valuing others rightly before God.
Contentment in the lowest place reflects trust in God’s providence. It is a recognition that advancement, honor, and promotion are in His hand alone.
b. “Friend, go up higher.” Then you will have glory in the presence of those who sit at the table with you:
When honor comes from the host—the one in authority—it brings real satisfaction and lasting recognition. The difference is whether we lift ourselves up or whether the Master does.
In Christian service, there is deep joy in knowing that God Himself is the one who raises a believer into positions of influence or responsibility. Self-promotion may bring temporary recognition, but divine promotion carries eternal weight. “Humble yourselves in the sight of the Lord, and He will lift you up” (James 4:10).
True glory comes not from striving for it, but from being faithful in humility until God exalts in His timing.
c. For whoever exalts himself will be humbled, and he who humbles himself will be exalted:
Here Jesus laid down a universal principle that reaches beyond social banquets into the eternal kingdom. Pride always results in humiliation, while humility leads to exaltation. If not in this life, then certainly in the judgment of eternity.
The Psalmist declared, “For exaltation comes neither from the east nor from the west nor from the south. But God is the Judge: He puts down one, and exalts another” (Psalm 75:6–7).
This principle warns against spiritual pride, even the subtle form that cloaks itself in false humility. A person may deliberately choose the low place outwardly, only to hope others will notice and commend his humility. Such self-conscious modesty is in fact another form of pride, and it is dangerous because it deceives both self and others.
George MacDonald once observed, “In whatever man does without God, he must fail miserably—or succeed more miserably.” That is, success apart from God only leads to a deeper misery, because it is rooted in pride.
d. Whoever exalts himself will be humbled, and he who humbles himself will be exalted:
Jesus Himself is the perfect example of this principle. Though He was eternally worthy of the highest place, He willingly took the lowest.
Philippians 2:5–11 says, “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
Jesus, the rightful King, humbled Himself to the cross. As a result, God highly exalted Him above all creation. The believer is called to follow that same pattern: humility now, exaltation later.
4. (Luke 14:12–14) Jesus warns His host about the danger of pride when it comes to the guest list
Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.”
a. When you give a dinner or a supper, do not ask your friends:
Jesus directed this specifically to His host. The Pharisee who had invited Him had carefully selected his guest list, inviting only those who could strengthen his status, repay the favor, or advance his social standing. Such exclusivity was rooted in pride and self-interest rather than love and hospitality.
The command “do not ask” is better understood as “do not habitually ask” (Geldenhuys). Jesus was not forbidding us from ever inviting family or friends but warning against always restricting our fellowship to those who can repay us. A pattern of self-serving hospitality is inconsistent with the nature of God’s kingdom.
This reveals the heart issue: Do we extend fellowship to bless others, or to advance ourselves? Pride chooses those who can repay; humility seeks those who cannot.
b. Lest they also invite you back, and you be repaid:
The danger of pride in hospitality is that it reduces relationships to transactions. If we only invest in those who can benefit us in return, we are living for temporary gain, not eternal reward.
Jesus warns against self-centered association. To live in this way is to cheapen relationships, making them about utility rather than love. It is easy and comfortable to limit ourselves to our familiar circles, but Jesus calls us to break through those boundaries.
Christian love extends itself without expectation of return. Acts 20:35 reminds us of the words of Jesus: “It is more blessed to give than to receive.” There is joy in giving where no repayment is possible, because such generosity reflects the heart of God Himself. Salvation is the greatest example of this: God gave His Son to a world that could never repay Him.
c. But when you give a feast, invite the poor, the maimed, the lame, the blind:
The instruction of Jesus goes beyond cultural expectations. In Jewish thought, the wealthy and socially prominent were often viewed as “blessed of God,” while the poor, sick, or disabled were marginalized. To invite such individuals was considered humiliating or even dishonorable. Yet Jesus commands exactly that.
In doing so, He redefines true hospitality: it is not measured by how prestigious the guest list appears, but by how much it reflects the grace of God.
This teaching foreshadows the parable of the Great Supper (Luke 14:15–24), where God’s invitation to His kingdom is extended to those overlooked by the world.
d. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just:
This kind of hospitality carries eternal significance. To love those who cannot repay is to store up treasure in heaven (Matthew 6:20).
Jesus assures the believer that no act of generosity done in His name will ever be forgotten. Though the world may not notice, God does. The full repayment will come “at the resurrection of the just.” This refers to the resurrection life of believers, when God rewards His people according to their faithful service (cf. 1 Corinthians 3:12–15; 2 Corinthians 5:10).
The principle is clear: We will never be the losers when we give in the pattern of God’s grace. What may seem like a costly act now will yield eternal blessing.
e. Theological significance:
This teaching demonstrates the radical call of the kingdom. God’s grace is extended to those who cannot repay—sinners alienated from Him, spiritually poor, crippled, blind, and lame. In the same way, the believer is called to mirror God’s character by extending love without expectation.
Romans 5:6 declares, “For when we were still without strength, in due time Christ died for the ungodly.”
Thus, the way we show hospitality is not just a social action, but a reflection of the gospel itself.
C. The Guests of the Messiah’s Banquet
1. (Luke 14:15) An exclamation about the Messiah’s Banquet
Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!”
a. Now when one of those who sat at the table:
This statement was made during the same meal in the house of a ruler of the Pharisees (Luke 14:1). After Jesus had rebuked the pride of the guests and instructed them to invite the poor and needy, the atmosphere must have been tense. One of the guests attempted to ease the tension by uttering this pious remark. On the surface, it sounds like a noble declaration, but it likely masked complacency. He assumed that he, and his fellow Pharisees, would surely be among those eating bread in the kingdom of God.
b. Blessed is he who shall eat bread in the kingdom of God!:
The man was correct in affirming that it is indeed a blessed thing to partake of the banquet in God’s kingdom. The Old Testament repeatedly uses the imagery of a feast to describe God’s final salvation (Isaiah 25:6–9). In the New Testament, this promise finds its fulfillment in the marriage supper of the Lamb: “Blessed are those who are called to the marriage supper of the Lamb!” (Revelation 19:9).
However, this guest’s words may have carried an air of presumption. He likely assumed that because of his religious standing, he was guaranteed a seat at that banquet. Jesus, in His response, exposed the false security of those who assumed their place in God’s kingdom while rejecting God’s invitation.
2. (Luke 14:16–20) The parable of the great feast: Invitations and excuses
Then He said to him, “A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, ‘Come, for all things are now ready.’ But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ Still another said, ‘I have married a wife, and therefore I cannot come.’”
a. A certain man gave a great supper and invited many:
Jesus described a lavish banquet, an occasion of joy and fellowship, which would naturally be welcomed with gratitude. In this, He portrayed the Father’s gracious invitation to salvation. The supper represents the fullness of God’s provision in Christ. All is ready, nothing more needs to be prepared, and all that is required is a willing heart to accept the invitation.
b. Come, for all things are now ready:
In the culture of the day, two invitations were customary. The first was given well in advance to announce the event. The second, given on the day of the feast, declared that the preparations were complete and it was time to come. To accept the first invitation but reject the second was a great insult to the host.
Spiritually, this illustrates Israel’s rejection of Christ. They had long accepted the promise of the kingdom in theory, but when the Messiah came and declared, “All things are now ready,” they refused.
For the believer today, this highlights the sufficiency of the gospel. Salvation is complete in Christ. Nothing more is required—only to respond in faith.
c. But they all with one accord began to make excuses:
Though varied, the excuses shared the same essence: indifference and misplaced priorities. Instead of eagerly attending the banquet, they offered flimsy justifications.
Charles Spurgeon said, “Excuses are curses, and when you have no excuses left there will be hope for you.” As long as a man hides behind excuses, he blinds himself to grace.
These excuses reveal why many reject the gospel. It is not because the invitation is unclear or the blessings undesirable, but because their hearts are unwilling.
d. I have bought a piece of ground … I have bought five yoke of oxen:
Both of these excuses reflect material preoccupation. Only a fool purchases land without first inspecting it. Only a fool buys oxen and only afterward tests them. These men were consumed with possessions and productivity, and they placed material concerns above eternal realities.
This corresponds to the danger Jesus warned of in the parable of the sower: “Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity” (Luke 8:14).
e. I have married a wife, and therefore I cannot come:
This third excuse shifted to personal relationships. While family is a gift from God, it must not become an idol that keeps us from obeying Him. The man placed his marriage above the invitation of the master, showing where his true priorities lay.
The greatest gift we can give to our family is to put Christ first. By doing so, we demonstrate to them the surpassing worth of God’s kingdom.
G. Campbell Morgan rightly observed, “Back of an excuse is a lack of desire.” The man’s blunt refusal, “I cannot come,” revealed that he simply did not want to attend. His decision was final, dismissive, and rooted in spiritual apathy.
3. (Luke 14:21–24) The master’s response: extending the invitation to the outcasts
So that servant came and reported these things to his master. 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 here the poor and the maimed and the lame and the blind.’ And the servant said, ‘Master, it is done as you commanded, and still there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper.’
a. Then the master of the house, being angry:
The rejection of the invitation was not a small matter—it was a personal insult to the host. In Jewish culture, to scorn such an invitation was a grievous act of dishonor. Spiritually, this represents God’s righteous anger at the rejection of His Son. Hebrews 2:3 warns, “How shall we escape if we neglect so great a salvation?”
b. Go out quickly into the streets and lanes of the city, and bring in the poor and the maimed and the lame and the blind:
The invitation was first given to those of privilege, but when they rejected it, the offer was extended to society’s outcasts. This foreshadowed the gospel’s extension beyond the self-righteous religious elite to those who recognized their need.
These four groups—the poor, maimed, lame, and blind—represent those who could never repay the host, a continuation of Jesus’ earlier teaching (Luke 14:13–14). The kingdom of God is not earned by merit, but received by grace.
c. And still there is room:
This simple phrase captures the vastness of God’s mercy. No matter how many respond, His kingdom still has space for more. This reflects the heart of God expressed in 2 Peter 3:9: “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
d. Go out into the highways and hedges, and compel them to come in, that my house may be filled:
The invitation now extends beyond the city walls, representing Gentiles. What Israel rejected, the nations would be offered. The word “compel” does not mean to coerce but to urge earnestly and persuasively. Many who considered themselves unworthy or unwelcome needed strong encouragement to believe they truly had a place at the table.
This reflects the missionary call of the church, to take the gospel to every nation and people (Matthew 28:19–20). God’s desire is a full house.
e. For I say to you that none of those men who were invited shall taste my supper:
Those who rejected the invitation were excluded—not because the door was closed to them initially, but because they hardened their hearts. Their refusal sealed their fate. This is a solemn warning: opportunities spurned will not remain forever.
Jesus had earlier lamented over Jerusalem’s rejection (Luke 13:34–35). This parable illustrates that rejection again: Israel’s religious leaders scorned the invitation, and the gospel was extended to the broken and the Gentiles.
This parable beautifully captures both the wideness of God’s grace and the seriousness of rejecting it. The feast is ready, the invitation is free, and the only barrier is a heart unwilling to come.
D. The Cost of Receiving the Invitation
1. (Luke 14:25–26) Disciples must put Jesus first
Now great multitudes went with Him. And He turned and said to them, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.”
a. Now great multitudes went with Him:
As Jesus journeyed toward Jerusalem, His fame and miracles drew large crowds. Yet, knowing that many followed Him superficially—seeking bread, healing, or political hope—Jesus stopped and confronted them with the true cost of discipleship. He did not soften His words to maintain popularity. Instead, “He turned and said to them”—a deliberate action that emphasized the seriousness of His teaching.
Jesus was not interested in mere numbers or shallow followers. He demanded genuine commitment, knowing that multitudes can quickly disappear when the cost becomes clear (John 6:66).
b. He cannot be My disciple:
Jesus defined the standard of discipleship in absolute terms. A disciple, meaning “learner” or “student,” is one who continually learns from and follows his master. Jesus here declared that there are those who cannot be His disciples, not because He rejected them, but because their unwillingness to surrender all disqualified them.
Earlier, in Luke 14:16–24, Jesus compared salvation to accepting an invitation to a great feast. Now He added the sober reality: accepting the invitation is not the end, but the beginning. True discipleship involves an ongoing, costly commitment to Christ above all.
c. If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also:
This shocking statement revealed the radical priority Jesus requires. He was not commanding literal hatred but a comparative love. Our devotion to Him must be so supreme that all other loyalties—even to family and self—are as nothing in comparison.
Jesus’ demand was audacious. No prophet, rabbi, or apostle ever claimed such allegiance. If He were merely a man, this would be blasphemy and idolatry. Yet because He is the Son of God, such devotion is not only right but necessary.
Napoleon once remarked, “I know men; and I tell you that Jesus Christ is no mere man. Between him and every other person in the world there is no possible term of comparison. Alexander, Caesar, Charlemagne, and I founded empires. But on what did we rest the creations of our genius? Upon force. Jesus Christ founded His empire upon love; and this hour millions of men would die for Him.” Such testimony highlights the unparalleled authority of Christ.
d. And does not hate:
This word “hate” is to be understood in the Hebraic sense of contrast and preference, not literal hostility. Scripture is clear that God commands us to love (Matthew 22:39; Ephesians 5:25). Yet Jesus used this severe expression to underscore the chasm that must exist between our allegiance to Him and our allegiance to anything else.
Charles Spurgeon explained, “It is only in a comparative sense, and not literally, that the term can possibly be used; and to make this very clear, Christ said that we are to hate our own life.”
Normally, following Christ makes one a better husband, wife, parent, or child. Yet the reality is that loyalty to Jesus sometimes divides families, particularly in hostile or unbelieving cultures (Matthew 10:34–37).
e. The greatest danger of idolatry comes not from what is evil, but from what is good:
Family is a God-given blessing, yet even this can become an idol if elevated above obedience to Christ. The danger lies in allowing the good to displace the best. Jesus demands to be first in all things, even above the most sacred human bonds.
Abraham faced this test with Isaac (Genesis 22:2). God required that Abraham prove his love for Him was greater than even his love for his promised son.
Likewise, discipleship means surrendering every competing affection, recognizing that Christ alone is worthy of supreme devotion.
2. (Luke 14:27) Disciples must count themselves as dead; they must go all the way
“And whoever does not bear his cross and come after Me cannot be My disciple.”
a. And whoever:
Jesus addressed this to the great multitudes, not just to the twelve disciples. The call to discipleship is universal in scope, yet narrow in demand. Following Jesus is not simply about receiving blessings or agreeing with His teaching, but embracing a life of costly surrender. This teaching follows naturally after His parable of the great supper, making clear that responding to the invitation involves sacrifice, not convenience.
b. Bear his cross and come after Me:
This statement echoes His earlier teaching in Luke 9:23, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.” Bearing the cross was not a metaphor for ordinary hardship but a vivid picture of death. In the Roman world, a man carrying a cross was a condemned man walking to his execution.
To the original hearers, this was horrifying. The cross was not a symbol of religious devotion but of shame, torture, and death. They knew that when the Romans crucified criminals, the condemned carried the horizontal beam of the cross through the city as a public display of their fate. Barclay notes, “When the Roman general, Varus, had broken the revolt of Judas in Galilee [4 BC], he crucified two thousand Jews, and placed the crosses by the wayside along the roads to Galilee.” Such images would have burned into the Jewish memory.
The implication is unmistakable: following Jesus requires a willingness to embrace death to self. A disciple must walk the same road that Christ walked.
c. His cross:
Jesus deliberately said “his cross” rather than “the cross” or “a cross.” This implies that every disciple’s cross is uniquely suited to them. Though the principle of death to self is universal, the specific cost each believer faces may differ.
Geldenhuys rightly warned against misinterpretation: “The general idea that these words of Jesus about bearing the cross refer to passive submission to all kinds of afflictions, like disappointments, pain, sickness and grief that come upon man in life, is totally wrong. Only a person who for the sake of His service surrenders all self-seeking and abandons all striving after his own interests can be His disciple.”
To bear his cross means a deliberate choice to surrender personal ambition, comfort, and autonomy for the sake of Christ’s kingdom.
d. And come after Me:
Jesus did not call His disciples to blaze their own trail but to follow Him. He would carry His own cross to Calvary, and all who followed Him must walk the same path of sacrifice.
Following Jesus at its most basic level means imitating His life. He bore a cross, so His disciples bear theirs. He gave His life in obedience to the Father, so must they. Barclay captured the contrast: “When Jesus said this He was on the road to Jerusalem. He knew that He was on the way to the cross; the crowds who were with Him thought that He was on His way to an empire.”
Discipleship is not the pursuit of earthly glory, but of self-denying obedience.
e. Cannot be My disciple:
This is not a lesser path for an elite few; it is the standard of discipleship for all. Only cross-bearers are Christ’s disciples. This cuts against shallow evangelism that presents Christianity as mere intellectual assent or a path to blessing without cost.
It is possible, as Barclay observed, “to be a follower of Jesus without being a disciple; to be a camp-follower without being a soldier.” Many admire Christ, but few embrace the death of self that discipleship requires.
Paul embodied this principle: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).
3. (Luke 14:28–33) Carefully measuring the cost of following Jesus
“For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it; lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. So likewise, whoever of you does not forsake all that he has cannot be My disciple.”
a. Sit down first and count the cost:
Jesus illustrated discipleship with the parable of a man building a tower. Before beginning construction, one must estimate the cost to see if the project can be completed. Likewise, those who would follow Christ must evaluate what it will demand of them.
The call of Christ is not for impulsive enthusiasm that fades, but for deliberate commitment that endures. The imagery warns against half-hearted discipleship, which begins well but collapses in failure.
The shame of unfinished construction parallels the tragedy of those who start following Jesus with excitement, but abandon Him when trials, temptations, or opposition arise (see Matthew 13:20–21).
b. Sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand:
The second parable shifts from building to battle. A wise king calculates the cost of war before engaging a stronger enemy. Jesus’ words are clear: just as one must calculate if he can afford to follow, he must also calculate if he can afford to refuse.
Discipleship involves both building and battle. The Christian life is constructive—building faith, character, and the kingdom of God—and combative—resisting sin, Satan, and the world. Both demand more than superficial commitment.
To oppose God is infinitely more costly than to follow Him. Rejecting Christ ensures defeat, for no one can prevail against the King of kings.
c. Whoever of you does not forsake all that he has cannot be My disciple:
Here Jesus laid down the essential principle: discipleship demands total surrender. The Greek word translated “forsake” means “to say goodbye to.” The disciple must say goodbye to ownership, rights, and self-determination, entrusting all to Christ.
This does not mean that one must sell everything before coming to Jesus. Salvation is by grace through faith alone (Ephesians 2:8–9). But it does mean that true discipleship requires the surrender of all possessions, ambitions, and relationships to Christ’s lordship.
Two errors must be avoided:
On one hand, we must not imply that people must “clean up” their lives before coming to Christ—that would be like washing before taking a bath. Salvation is for sinners who come as they are.
On the other hand, we must not imply that Christ does not transform lives after salvation. Genuine conversion always leads to sanctification, where the Spirit cleanses and reshapes the believer with their cooperation.
d. The double cost:
Jesus emphasized that everyone must count the cost: both the cost of following Him and the cost of rejecting Him. To follow Him will mean surrender, sacrifice, and even persecution. But to reject Him will mean eternal loss, for there is no profit in gaining the whole world if one loses his own soul (Mark 8:36).
e. Theological reflection:
This passage underscores the seriousness of discipleship. Jesus does not seek casual admirers, but committed followers who surrender all. The cross, mentioned in verse 27, is not optional; neither is forsaking all in verse 33.
Paul expressed the same principle in Philippians 3:7–8: “But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”
Discipleship is costly, but rejecting Christ costs infinitely more.
4. (Luke 14:34–35) Given the demands of discipleship, don’t be a lukewarm follower of Jesus
“Salt is good; but if the salt has lost its flavor, how shall it be seasoned? It is neither fit for the land nor for the dunghill, but men throw it out. He who has ears to hear, let him hear!”
a. If the salt has lost its flavor:
Salt was one of the most valuable commodities in the ancient world, used both for flavoring and preservation. Its worth was entirely dependent on its saltiness. When salt was diluted or corrupted by impurities, it lost its value.
In the same way, a professed believer who loses his distinctiveness in Christ—through corruption, compromise, or assimilation with the world—ceases to fulfill his purpose. A disciple who abandons the radical demands of Christ and settles for lukewarm, half-hearted commitment is of no use to the kingdom.
This warning echoes Matthew 5:13: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.”
b. It is neither fit for the land nor for the dunghill:
Jesus stressed the utter uselessness of salt without its defining quality. Even manure could be enriched by the right mixture of minerals, but salt that has lost its essence was worthless.
Likewise, a disciple who no longer bears the character of Christ loses kingdom usefulness. A Christian is only fruitful when Christ’s nature is alive in him.
This ties back to the cost of discipleship: Jesus demanded total commitment because only such disciples preserve, influence, and glorify God. Lukewarm Christianity accomplishes nothing (cf. Revelation 3:16: “So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth.”).
c. He who has ears to hear, let him hear!:
This phrase, repeated often by Jesus, calls for spiritual discernment. Many would hear His words outwardly, but only those with receptive hearts would understand and obey. The call to discipleship is not for the casual listener, but for those willing to submit fully.
5. (Luke 15:1) The reaction of the multitude to the strong call of allegiance to Jesus
Then all the tax collectors and the sinners drew near to Him to hear Him.
a. Then all the tax collectors and the sinners:
Remarkably, it was the outcasts of society—the tax collectors despised for collaborating with Rome, and sinners notorious for their immoral lifestyles—who were drawn to Jesus after His severe call to discipleship. The self-righteous Pharisees and religious elite recoiled, but the broken and marginalized came near.
The gospel does not repel true seekers by its demands; it attracts them. Those who know their spiritual bankruptcy are not offended by the cost, for they see the worth of the Savior.
b. Drew near to Him to hear Him:
Their response was not yet full surrender, but they leaned in to hear more. They recognized in Jesus’ hard words a love that called them to something greater. The boldness of His teaching was matched by the compassion of His presence.
This demonstrates that sinners are not won by watering down the gospel, but by proclaiming its truth in love. A challenging gospel, rooted in Christ’s love, compels people to draw nearer.
To soften the message of discipleship in order to make it “easier” is a disservice to both God and man. Jesus spoke plainly, and those who were humble enough to receive it responded with eagerness.
c. Theological reflection:
The call of discipleship is inseparable from the call of grace. The tax collectors and sinners illustrate that the gospel is for the unworthy, but it is not cheap. Christ calls them—and us—not only to forgiveness but to wholehearted allegiance.
