Luke 14:1-6
SABBATH HEALING OF A MAN WITH THE DROPSY... [ Continue Reading ]
SABBATH HEALING OF A MAN WITH THE DROPSY... [ Continue Reading ]
ΤΙΝΟΣ ΤΩ͂Ν�. ‘Of the Rulers of the Pharisees.’ Vulg[284] _Cujusdam principis Pharisaeorum_. The rendering of our version gives the general sense but is inadmissible. It is perhaps due to the translators being aware that the Pharisees had (strictly speaking) no Rulers. There were no grades of distinc... [ Continue Reading ]
CHAPS. Luke 9:51 to Luke 18:31 This section forms a great episode in St Luke, which may be called the departure for the final conflict, and is identical with the journey (probably to the Feast of the Dedication, John 10:22) which is partially touched upon in Matthew 18:1 to Matthew 20:16 and Mark 10... [ Continue Reading ]
ΚΑῚ ἸΔΟῪ ἌΝΘΡΩΠΌΣ ΤΙΣ ἮΝ ὙΔΡΩΠΙΚῸΣ ἜΜΠΡΟΣΘΕΝ ΑΥ̓ΤΟΥ͂. The verse represents with inimitable vividness the flash of recognition with which the Lord at once grasped the whole meaning of the scene. The dropsical man was not one of the guests; he stood _as though by accident_ in the promiscuous throng wh... [ Continue Reading ]
ΕἸ before ἔξεστιν, which is found in Matthew 12:10, is here omitted by אBDL. 3. ἈΠΟΚΡΙΘΕῚΣ … ΕἾΠΕΝ ΠΡῸΣ ΤΟῪΣ ΝΟΜΙΚΟῪΣ ΚΑῚ ΦΑΡΙΣΑΊΟΥΣ. See on Luke 5:22. He took the initiative, and answered their unspoken thoughts. ἜΞΕΣΤΙΝ ΤΩ͂Ι ΣΑΒΒΆΤΩΙ ΘΕΡΑΠΕΥ͂ΣΑΙ; Some MSS. read εἰ ἔξεστιν, comp. Luke 22:49; Acts... [ Continue Reading ]
ἘΠΙΛΑΒΌΜΕΝΟΣ. ‘Taking hold of him,’ i.e. laying his hand upon him.... [ Continue Reading ]
ΥἹῸΣ Ἢ ΒΟΥ͂Σ. See the note. 5. ΥἹῸΣ Ἢ ΒΟΥ͂Σ. The unquestionable reading if we are to follow the MSS. is υἱὸς ἢ βοῦς. The strangeness of the collocation (which however may be taken to imply ‘a son—nay even an ox’) has led to the conjectural emendation of υἱὸς into ὄϊς ‘a sheep’ (whence the reading πρ... [ Continue Reading ]
ΟΥ̓Κ ἼΣΧΥΣΑΝ�. Inability to answer never makes any difference in the convictions of ignorant hatred and superstitious narrowness.... [ Continue Reading ]
ἜΛΕΓΕΝ … ΠΑΡΑΒΟΛΉΝ. See on Luke 4:23. ΠΡῸΣ ΤΟῪΣ ΚΕΚΛΗΜΈΝΟΥΣ. To the invited guests, as distinguished from the onlookers. ἘΠΈΧΩΝ. Sc. νοῦν, turning his attention to the fact (_animadvertens, attendens_). ἘΞΕΛΈΓΟΝΤΟ. ‘They were picking out for themselves.’ The selfish struggle for precedence as the... [ Continue Reading ]
HUMILITY; A LESSON FOR THE GUESTS... [ Continue Reading ]
ΕἸΣ ΓΆΜΟΥΣ. The term is used generally for any great feast; but perhaps our Lord here adopted it to make His lesson less immediately personal. ἘΝΤΙΜΌΤΕΡΌΣ ΣΟΥ. Philippians 2:3, “in lowliness of mind let each esteem other better than themselves.”... [ Continue Reading ]
ἌΡΞΗΙ ΜΕΤᾺ ΑἸΣΧΎΝΗΣ ΤῸΝ ἜΣΧΑΤΟΝ ΤΌΠΟΝ ΚΑΤΈΧΕΙΝ. _The lowest place_. The ‘_room_’ of the A. V[286] meant ‘place’ as in Psalms 31:8. If, by the time that the guests are seated, it be found that some one has thrust himself into too high a position for his rank, when he is removed he will find all the o... [ Continue Reading ]
ἈΝΆΠΕΣΕ. אABE, &c. Other MSS. have ἀνάπεσαι, which Meyer prefers as the less familiar form. The ἀνάπεσον of the _Rec_[283] is ill-supported. [283] _Rec._ The Textus Receptus. 10. ἈΝΆΠΕΣΕ. Some MSS. read ἀνάπεσαι, but only the 2nd aor. of this verb is found. ΔΌΞΑ. ‘Glory.’ It need, however, hardly... [ Continue Reading ]
ΤΑΠΕΙΝΩΘΉΣΕΤΑΙ. _Shall be_ ‘humbled.’ The ‘abased’ of the A. V[287] is a needless and enfeebling variation. See on Luke 1:52; Luke 13:30, and Matthew 23:12. A similar lesson is prominent in the Book of Proverbs (Proverbs 15:33; Proverbs 16:18-19; Proverbs 29:23), and is strongly enforced by St Peter... [ Continue Reading ]
ΜῊ ΦΏΝΕΙ ΤΟῪΣ ΦΊΛΟΥΣ ΣΟΥ. In this, as many of our Lord’s utterances, we must take into account (1) the idioms of Oriental speech; (2) the rules of common sense, which teach us to distinguish between the letter and the spirit. It is obvious that our Lord did not mean to _forbid_ the common hospitalit... [ Continue Reading ]
WHOM TO INVITE; A LESSON TO THE HOST... [ Continue Reading ]
ΚΆΛΕΙ ΠΤΩΧΟΎΣ. Matthew 25:35. The duty is recognised in another form by Nehemiah. “Eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared,” Nehemiah 3:10.... [ Continue Reading ]
ἘΝ ΤΗ͂Ι�. The same duty is enforced with the same motive by St Paul, 1 Timothy 6:17-19. By the phrase “_the resurrection of the just_,” our Lord possibly referred to the twofold resurrection, Luke 20:35; 1 Corinthians 15:23; 1 Thessalonians 4:16, &c. But the allusion may be more general, Acts 24:15.... [ Continue Reading ]
ἈΚΟΎΣΑΣ ΔΈ ΤΙΣ ΤΩ͂Ν ΣΥΝΑΝΑΚΕΙΜΈΝΩΝ ΤΑΥ͂ΤΑ. He may have wanted to diminish the force of the rebukes implied in the previous lessons by a vapid general remark. At any rate, he seems to have assumed that _he_ would be one of those who would sit at the heavenly feast which should inaugurate the new aeon... [ Continue Reading ]
THE REFUSED BANQUET; A LESSON TO A GUEST... [ Continue Reading ]
ἌΝΘΡΩΠΌΣ ΤΙΣ ἘΠΟΊΕΙ ΔΕΙ͂ΠΝΟΝ ΜΈΓΑ. The difference between this parable and that of the King’s Supper (Matthew 22:1-10) will be clear to any one who will read them side by side. He who gives the invitation is God. Psalms 25:6. ΚΑῚ ἘΚΆΛΕΣΕΝ ΠΟΛΛΟΎΣ. This implies the breadth and ultimate universality... [ Continue Reading ]
ἈΠΈΣΤΕΙΛΕΝ ΤῸΝ ΔΟΥ͂ΛΟΝ ΑΥ̓ΤΟΥ͂ ΤΗ͂Ι ὭΡΑΙ ΤΟΥ͂ ΔΕΊΠΝΟΥ. This is still a custom in the East, Proverbs 9:1-5; Thomson, _Land and Book_, I. ch. ix. The message of the servant corresponds to the ministry of John the Baptist and of Jesus Himself. ἜΡΧΕΣΘΕ, ὍΤΙ ἬΔΗ ἝΤΟΙΜΆ ἘΣΤΙΝ. “Repent ye; for the kingdom... [ Continue Reading ]
ἈΠῸ ΜΙΑ͂Σ. _With one consent_ (γνώμης), lit. _from_ one determination; or _with one voice_ (φωνῆς), comp. ἀπὸ τῆς ἴσης, ἀπ' εὐθείας, ἐξ ὀρθῆς, &c. They are rather colloquial than classical phrases. ΠΑΡΑΙΤΕΙ͂ΣΘΑΙ. _Deprecari._ 2Ma 2:31; Acts 25:11. The Greek word is the exact equivalent of our ‘_to b... [ Continue Reading ]
ΠΟΡΕΎΟΜΑΙ ΔΟΚΙΜΆΣΑΙ ΑΥ̓ΤΆ. The second has not even the decency to plead any _necessity_. He merely says ‘I am going to test my oxen,’ and implies ‘my will is sufficient reason.’... [ Continue Reading ]
ΟΥ̓ ΔΎΝΑΜΑΙ ἘΛΘΕΙ͂Ν. The ‘I cannot,’ as in Luke 11:7, is only an euphemism for ‘I will not.’ He thinks his excuse so valid that there can be no question about it. He relies doubtless on the principle of the exemption from war, granted to newly-married bridegrooms in Deuteronomy 24:5. Compare Hdt. i.... [ Continue Reading ]
ΠΑΡΑΓΕΝΌΜΕΝΟΣ Ὁ ΔΟΥ͂ΛΟΣ�. We have here a shadow of the complaints and lamentations of our Lord over the stiffnecked obstinacy of the Jews in rejecting Him. ΤΌΤΕ ὈΡΓΙΣΘΕῚΣ Ὁ ΟἸΚΟΔΕΣΠΌΤΗΣ. “God, when He’s angry here with any one His wrath is free from perturbation; And when we think His looks are so... [ Continue Reading ]
ΚΑῚ ἜΤΙ ΤΌΠΟΣ ἘΣΤΊΝ. ‘Grace, no less than Nature, abhors a vacuum.’ Bengel.... [ Continue Reading ]
ΕἸΣ ΤᾺΣ ὉΔΟῪΣ ΚΑῚ ΦΡΑΓΜΟΎΣ, i.e. _outside_ the city; intimating the ultimate call of the Gentiles. ἈΝΆΓΚΑΣΟΝ ΕἸΣΕΛΘΕΙ͂Ν. _Constrain them to come in_; by such moral suasion as that described in 2 Timothy 4:2. For this use of ἀναγκάζω comp. Matthew 14:22. The compulsion wanted is that used by Paul the... [ Continue Reading ]
ΛΈΓΩ ΓᾺΡ ὙΜΙ͂Ν. Since the ‘_you_’ is plural this verse is probably the language of our Lord, indirectly assuming that His hearers would see the bearing of this parable. ΟΥ̓ΔΕῚΣ ΤΩ͂Ν�. It must be remembered that Jesus had now been distinctly and deliberately rejected at Nazareth (Luke 4:29) and Jerus... [ Continue Reading ]
LESSONS OF WHOLE-HEARTEDNESS, AND OF COUNTING THE COST; THE TOWER-BUILDER; THE WARRING KING; THE SAVOURLESS SALT... [ Continue Reading ]
ΣΥΝΕΠΟΡΕΎΟΝΤΟ ΔῈ ΑΥ̓ΤΩ͂Ι ὌΧΛΟΙ ΠΟΛΛΟΊ. And there _were journeying with Him_ (towards Jerusalem) _numerous crowds_. This is evidently a scene of the journey, when many separate caravans of the Galilaean pilgrims were accompanying Him on their way to one of the great Jewish feasts. The warning might h... [ Continue Reading ]
ΚΑῚ ΟΥ̓ ΜΙΣΕΙ͂ ΤῸΝ ΠΑΤΈΡΑ ΑΥ̓ΤΟΥ͂ ΚΑῚ ΤῊΝ ΜΗΤΈΡΑ. Marcion read the milder word καταλείπει. It is not so much the true explanation to say that _hate_ here means _love less_ (Genesis 29:31), as to say that when our nearest and dearest relationships prove to be positive obstacles in coming to Christ, t... [ Continue Reading ]
ΟΥ̓ ΒΑΣΤΆΖΕΙ ΤῸΝ ΣΤΑΥΡῸΝ ΑΥ̓ΤΟΥ͂. Not only must self be mortified, but even the worst sufferings endured, 1 Thessalonians 3:4-5. The allusion to the cross must still have been mysterious to the hearers (Matthew 10:38), the more so since they were dreaming of Messianic triumphs and festivities.... [ Continue Reading ]
ΘΈΛΩΝ ΠΎΡΓΟΝ ΟἸΚΟΔΟΜΗ͂ΣΑΙ. This and the next similitude are meant, like the previous teachings, to warn the expectant multitudes that to follow Christ in the true sense might be a far more serious matter than they imagined. They are significant lessons on the duty of deliberate choice which will not... [ Continue Reading ]
ΠΆΝΤΕΣ ΟἹ ΘΕΩΡΟΥ͂ΝΤΕΣ ἌΡΞΩΝΤΑΙ ΑΥ̓ΤΩ͂Ι ἘΜΠΑΊΖΕΙΝ. Very possibly this might have actually happened in some well-known instance, since the Herodian family had a passion for great buildings and probably found many imitators. First failure, then shame awaits renegade professions and extinguished enthusi... [ Continue Reading ]
ἙΤΈΡΩΙ ΒΑΣΙΛΕΙ͂ ΣΥΜΒΑΛΕΙ͂Ν ΕἸΣ ΠΌΛΕΜΟΝ. ‘To meet another king in battle.’ There may be an historical allusion here to the disturbed relations between Herod Antipas and his injured father-in-law Hareth, king of Arabia, which (after this time) ended in the total defeat of the former (Jos. _Antt._ XVII... [ Continue Reading ]
ἘΡΩΤΑ͂Ι ΤᾺ ΠΡῸΣ ΕἸΡΉΝΗΝ. This is sufficient to overthrow the interpretation which sees Man and Satan in the warring kings. Another view is that it implies the hostility of man to God, and the urgent need of being reconciled to Him (e.g. Bengel says on the words ‘king,’ “Christiana militia regale qui... [ Continue Reading ]
ΟΥ̓Κ�. ‘_Renounceth not all his possessions_’ (Vulg[288] _renunciat_, comp. Luke 9:61); i.e. every affection, gift or possession that interferes with true discipleship. We must be ready ‘to count all things but loss for Christ,’ Philippians 3:7-8. [288] Vulg. Vulgate.... [ Continue Reading ]
ΚΑΛῸΝ ΟΥ̓͂Ν ΤῸ ἍΛΑΣ, the true reading (_Salt therefore is good_), connecting this verse with what has gone before. This similitude was thrice used by Christ with different applications. “Ye are the salt of the earth,” Matthew 5:13. “Have salt in yourselves,” Mark 9:50. Here the salt is the inward en... [ Continue Reading ]
ἜΞΩ ΒΆΛΛΟΥΣΙΝ ΑΥ̓ΤΌ. _Forth they fling it_! There is not a moment’s doubt that it has become perfectly useless. There is nothing stronger than salt which can restore to it its lost pungency. Hence, if it have been spoilt by rain or exposure, it is only fit to be used for paths. The peril of backslid... [ Continue Reading ]