Text -- Luke 14:16-35 (NET)

14:16 But Jesus said to him, “A man once gave a great banquet and invited many guests. 14:17 At the time for the banquet he sent his slave to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please excuse me.’ 14:19 Another said, ‘I have bought five yoke of oxen, and I am going out to examine them. Please excuse me.’ 14:20 Another said, ‘I just got married, married, and I cannot cannot come.’ 14:21 So the slave came back and reported this to his master. Then the master of the household was furious and said to his slave, ‘Go out quickly to the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’ 14:22 Then the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 14:23 So the master said to his slave, ‘Go out to the highways and country roads and urge people to come in, so that my house will be filled. 14:24 For I tell you, not one of those individuals who were invited will taste my banquet!’”

Counting the Cost

14:25 Now large crowds were accompanying Jesus, and turning to them he said, 14:26 “If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot cannot be my disciple. 14:27 Whoever does not carry his own cross and follow me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down first and compute the cost to see if he has enough money to complete it? 14:29 Otherwise, when he has laid a foundation and is not able to finish the tower, all who see it will begin to make fun of him. 14:30 They will say, ‘This man began to build and was not able to finish!’ 14:31 Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with ten thousand to oppose the one coming against him with twenty thousand? 14:32 If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace. 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 14:34 “Salt is good, but if salt loses its flavor, how can its flavor be restored? 14:35 It is of no value for the soil or for the manure pile; it is to be thrown out. The one who has ears to hear had better listen!”

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 14:16

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Or “dinner.”

³ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

⁴ tn The word “guests” is not in the Greek text but is implied.

NET Notes: Luk 14:17

¹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “dinner.”

³ tn See the note on the word “slave” in 7:2.

NET Notes: Luk 14:18

¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

² sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

⁴ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

NET Notes: Luk 14:19

¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

NET Notes: Luk 14:20

¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

NET Notes: Luk 14:21

¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

² tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

⁴ tn Or “town.”

⁵ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

⁶ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Luk 14:22

¹ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

² sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

NET Notes: Luk 14:23

¹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

⁴ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

⁵ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

⁶ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷ sn So that my house will be filled. God will bless many people.

NET Notes: Luk 14:24

¹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

² sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

³ tn Or “dinner.”

NET Notes: Luk 14:25

¹ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 14:26

¹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

² tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

NET Notes: Luk 14:27

¹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

² tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

NET Notes: Luk 14:28

¹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

² tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

NET Notes: Luk 14:29

¹ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

² tn The participle θέντος (qentos) has been taken temporally.

³ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁵ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

NET Notes: Luk 14:30

¹ tn Grk “make fun of him, saying.”

² sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

³ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

NET Notes: Luk 14:31

¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

NET Notes: Luk 14:32

¹ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

² tn Grk “a messenger.”

³ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

NET Notes: Luk 14:33

¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

NET Notes: Luk 14:34

¹ tn Grk “Now salt…”; here οὖν has not been translated.

sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

² sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

NET Notes: Luk 14:35

¹ tn Or “It is not useful” (L&N 65.32).

² tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

³ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).