Luke Chapter 14

Jesus Heals a Man with Dropsy

1And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. 2And, behold, there was a certain man before him which had the dropsy. 3And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4And they held their peace. And he took him, and healed him, and let him go; 5And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6And they could not answer him again to these things.

The Parable of the Guests

7And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, 8When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

12Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. 13But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

The Parable of the Banquet

(Matthew 22:1-14)

15And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

16Then said he unto him, A certain man made a great supper, and bade many: 17And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20And another said, I have married a wife, and therefore I cannot come. 21So that servant came, and shewed his lord these things. 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 hither the poor, and the maimed, and the halt, and the blind. 22And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24For I say unto you, That none of those men which were bidden shall taste of my supper.

The Cost of Following Jesus

(Matthew 8:18-22; Luke 9:57-62; John 6:60-65)

25And there went great multitudes with him: and he turned, and said unto them, 26If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30Saying, This man began to build, and was not able to finish. 31Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Good Salt

34Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 35It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

King James Bible

Text courtesy of BibleProtector.com.

Jesus Heals a Man with Dropsy

1 It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 2 Behold, a certain man who had dropsy was in front of him. 3 Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” 4 But they were silent. He took him, and healed him, and let him go. 5 He answered them, “Which of you, if your son or an ox fell into a well, wouldn’t immediately pull him out on a Sabbath day?” 6 They couldn’t answer him regarding these things.

The Parable of the Guests

7 He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them,

8 “When you are invited by anyone to a marriage feast, don’t sit in the best seat, since perhaps someone more honorable than you might be invited by him, 9 and he who invited both of you would come and tell you, ‘Make room for this person.’ Then you would begin, with shame, to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at the table with you. 11 For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.”

12 He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 13 But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14 and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.”

The Parable of the Banquet
(Matthew 22:1–14)

15 When one of those who sat at the table with him heard these things, he said to him, “Blessed is he who will feast in the Kingdom of God!”

16 But he said to him, “A certain man made a great supper, and he invited many people. 17 He sent out his servant at supper time to tell those who were invited, ‘Come, for everything is ready now.’ 18 They all as one began to make excuses. “The first said to him, ‘I have bought a field, and I must go and see it. Please have me excused.’ 19 “Another said, ‘I have bought five yoke of oxen, and I must go try them out. Please have me excused.’ 20 “Another said, ‘I have married a wife, and therefore I can’t come.’ 21 “That servant came, and told his lord these things. 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 the poor, maimed, blind, and lame.’ 22 “The servant said, ‘Lord, it is done as you commanded, and there is still room.’ 23 “The lord said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I tell you that none of those men who were invited will taste of my supper.’”

The Cost of Discipleship
(Matthew 8:18–22; Luke 9:57–62; John 6:59–66)

25 Now great multitudes were going with him. He turned and said to them,

26 “If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can’t be my disciple. 27 Whoever doesn’t bear his own cross, and come after me, can’t be my disciple. 28 For which of you, desiring to build a tower, doesn’t first sit down and count the cost, to see if he has enough to complete it? 29 Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him, 30 saying, ‘This man began to build, and wasn’t able to finish.’ 31 Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. 33 So therefore whoever of you who doesn’t renounce all that he has, he can’t be my disciple.

Good Salt
(Matthew 5:13–16; Mark 9:49–50)

34 Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 35 It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear.”

Jesus Heals a Man with Dropsy

1 One Sabbath, Jesus went to eat in the home of a leading Pharisee, and those in attendance were watching Him closely. 2 Right there before Him was a man with dropsy. 3 So Jesus asked the experts in the law and the Pharisees, “Is it lawful to heal on the Sabbath or not?”

4 But they remained silent.

Then Jesus took hold of the man, healed him, and sent him on his way. 5 And He asked them, “Which of you whose son a or ox falls into a pit on the Sabbath day will not immediately pull him out?”

6 And they were unable to answer these questions.

The Parable of the Guests

7 When Jesus noticed how the guests chose the places of honor, He told them a parable: 8 “When you are invited to a wedding banquet, do not sit in the place of honor, in case someone more distinguished than you has been invited. 9 Then the host who invited both of you will come and tell you, ‘Give this man your seat.’ And in humiliation, you will have to take the last place.

10 But when you are invited, go and sit in the last place, so that your host will come and tell you, ‘Friend, move up to a better place.’ b Then you will be honored in front of everyone at the table with you. 11 For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”

12 Then Jesus said to the man who had invited Him, “When you host a dinner or a banquet, do not invite your friends or brothers or relatives or rich neighbors. Otherwise, they may invite you in return, and you will be repaid. 13 But when you host a banquet, invite the poor, the crippled, the lame, and the blind, 14 and you will be blessed. Since they cannot repay you, you will be repaid at the resurrection of the righteous.”

The Parable of the Banquet
(Matthew 22:1–14)

15 When one of those reclining with Him heard this, he said to Jesus, “Blessed is everyone who will eat at the feast c in the kingdom of God.”

16 But Jesus replied, “A certain man prepared a great banquet and invited many guests. 17 When it was time for the banquet, he sent his servant to tell those who had been invited, ‘Come, for everything is now ready.’

18 But one after another they all began to make excuses. The first one said, ‘I have bought a field, and I need to go see it. Please excuse me.’

19 Another said, ‘I have bought five yoke of oxen, and I am going to try them out. Please excuse me.’

20 Still another said, ‘I have married a wife, so I cannot come.’

21 The servant returned and reported all this to his master. Then the owner of the house became angry and said to his servant, ‘Go out quickly into the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’

22 ‘Sir,’ the servant replied, ‘what you ordered has been done, and there is still room.’

23 So the master told his servant, ‘Go out to the highways and hedges and compel them to come in, so that my house will be full. 24 For I tell you, not one of those men who were invited will taste my banquet.’ ”

The Cost of Discipleship
(Matthew 8:18–22; Luke 9:57–62; John 6:59–66)

25 Large crowds were now traveling with Jesus, and He turned and said to them, 26 “If anyone comes to Me and does not hate his father and mother and wife and children and brothers and sisters—yes, even his own life—he cannot be My disciple. 27 And whoever does not carry his cross and follow Me cannot be My disciple.

28 Which of you, wishing to build a tower, does not first sit down and count the cost to see if he has the resources to complete it? 29 Otherwise, if he lays the foundation and is unable to finish the work, everyone who sees it will ridicule him, 30 saying, ‘This man could not finish what he started to build.’

31 Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? 32 And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace.

33 In the same way, any one of you who does not give up everything he has cannot be My disciple.

Good Salt
(Matthew 5:13–16; Mark 9:49–50)

34 Salt is good, but if the salt loses its savor, with what will it be seasoned? 35 It is fit neither for the soil nor for the manure pile, and it is thrown out.

He who has ears to hear, let him hear.”

Jesus Heals a Man with Dropsy

1And it came to pass, on his going into the house of a certain one of the chiefs of the Pharisees, on a sabbath, to eat bread, that they were watching him, 2and lo, there was a certain dropsical man before him; 3and Jesus answering spake to the lawyers and Pharisees, saying, 'Is it lawful on the sabbath-day to heal?' 4and they were silent, and having taken hold of him, he healed him, and let him go; 5and answering them he said, 'Of which of you shall an ass or ox fall into a pit, and he will not immediately draw it up on the sabbath-day?' 6and they were not able to answer him again unto these things.

The Parable of the Guests

7And he spake a simile unto those called, marking how they were choosing out the first couches, saying unto them, 8'When thou mayest be called by any one to marriage-feasts, thou mayest not recline on the first couch, lest a more honourable than thou may have been called by him, 9and he who did call thee and him having come shall say to thee, Give to this one place, and then thou mayest begin with shame to occupy the last place. 10'But, when thou mayest be called, having gone on, recline in the last place, that when he who called thee may come, he may say to thee, Friend, come up higher; then thou shalt have glory before those reclining with thee; 11because every one who is exalting himself shall be humbled, and he who is humbling himself shall be exalted.'

12And he said also to him who did call him, 'When thou mayest make a dinner or a supper, be not calling thy friends, nor thy brethren, nor thy kindred, nor rich neighbours, lest they may also call thee again, and a recompense may come to thee; 13but when thou mayest make a feast, be calling poor, maimed, lame, blind, 14and happy thou shalt be, because they have not to recompense thee, for it shall be recompensed to thee in the rising again of the righteous.'

The Parable of the Banquet

(Matthew 22:1-14)

15And one of those reclining with him, having heard these things, said to him, 'Happy is he who shall eat bread in the reign of God;'

16and he said to him, 'A certain man made a great supper, and called many, 17and he sent his servant at the hour of the supper to say to those having been called, Be coming, because now are all things ready. 18'And they began with one consent all to excuse themselves: The first said to him, A field I bought, and I have need to go forth and see it; I beg of thee, have me excused. 19'And another said, Five yoke of oxen I bought, and I go on to prove them; I beg of thee, have me excused: 20and another said, A wife I married, and because of this I am not able to come. 21'And that servant having come, told to his lord these things, then the master of the house, having been angry, said to his servant, Go forth quickly to the broad places and lanes of the city, and the poor, and maimed, and lame, and blind, bring in hither. 22'And the servant said, Sir, it hath been done as thou didst command, and still there is room. 23'And the lord said unto the servant, Go forth to the ways and hedges, and constrain to come in, that my house may be filled; 24for I say to you, that none of those men who have been called shall taste of my supper.'

The Cost of Following Jesus

(Matthew 8:18-22; Luke 9:57-62; John 6:60-65)

25And there were going on with him great multitudes, and having turned, he said unto them, 26'If any one doth come unto me, and doth not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple; 27and whoever doth not bear his cross, and come after me, is not able to be my disciple. 28'For who of you, willing to build a tower, doth not first, having sat down, count the expence, whether he have the things for completing? 29lest that he having laid a foundation, and not being able to finish, all who are beholding may begin to mock him, 30saying -- This man began to build, and was not able to finish. 31'Or what king going on to engage with another king in war, doth not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him? 32and if not so -- he being yet a long way off -- having sent an embassy, he doth ask the things for peace. 33'So, then, every one of you who doth not take leave of all that he himself hath, is not able to be my disciple.

Good Salt

34The salt is good, but if the salt doth become tasteless, with what shall it be seasoned? 35neither for land nor for manure is it fit -- they cast it without. He who is having ears to hear -- let him hear.'

Jesus Heals on the Sabbath

¹ One Sabbath day, Jesus went to dine at the home of a prominent Pharisee leader. Everyone watched Him closely, looking for any reason to criticize. ² Right in front of Him sat a man suffering from painful swelling throughout his body, his edema obvious to all. ³ Jesus turned to the religious experts and Pharisees and asked, "Is it lawful to heal on the Sabbath, or not?" ⁴ They remained silent, refusing to answer. So Jesus gently touched the sick man, healed him, and sent him on his way with joy. ⁵ Then He challenged them: "If your child or even your ox fell into a well on the Sabbath, wouldn't you immediately pull them out?" ⁶ They couldn't respond, knowing their own actions would contradict their rigid rules.

The Parable of the Wedding Feast

⁷ Noticing how the guests competed for the most honored seats at the table, Jesus shared this wisdom: ⁸ "When someone invites you to a wedding feast, don't automatically take the place of honor. Someone more distinguished than you may have been invited. ⁹ Then the host will have to come and say, 'Give this person your seat.' Red-faced with shame, you'll have to take the lowest place. ¹⁰ Instead, when you're invited, take the lowest place. Then your host may come and say, 'Friend, move up to a better seat.' You'll be honored in front of all the guests. ¹¹ For those who exalt themselves will be humbled, and those who humble themselves will be exalted.

The Parable of the Great Banquet

¹² Then He turned to His host: "When you host a lunch or dinner, don't just invite your friends, family, or wealthy neighbors who can repay you with return invitations. ¹³ Instead, invite those who can never repay you – the poor, the disabled, the lame, and the blind. ¹⁴ Then you'll be truly blessed, because even though they can't repay you, God Himself will reward you at the resurrection of the righteous." ¹⁵ Hearing this, one of the guests exclaimed, "Blessed indeed is anyone who will feast in God's kingdom!"

¹⁶ Jesus responded with this story: "A man planned an elaborate banquet and sent out many invitations. ¹⁷ When everything was ready, he sent his servant to tell the invited guests, 'Come! Everything is prepared and waiting!' ¹⁸ But they all began making excuses. The first said, 'I've just bought a field and need to inspect it. Please excuse me.' ¹⁹ Another said, 'I've just purchased five pairs of oxen and need to try them out. Please excuse me.' ²⁰ Still another said, 'I just got married, so I can't come.'

²¹ The servant returned and reported these responses. The host became angry and ordered, 'Quick! Go into the city streets and alleys. Bring in the poor, the disabled, the blind, and the lame.' ²² The servant soon reported, 'Master, I've done what you asked, but there's still room for more.' ²³ So the master told him, 'Go out into the country lanes and behind the hedges. Urge anyone you find to come, so that my house will be full.' ²⁴ For I tell you this: Not one of those who declined my first invitation will get a taste of my banquet.'"

The Cost of Being a Disciple

²⁵ Large crowds were traveling with Jesus. He turned and addressed them with sobering words: ²⁶ If anyone comes to Me without loving Me more than their father, mother, spouse, children, brothers, sisters, and even their own life, they cannot be My disciple. ²⁷ And whoever doesn't carry their own cross and follow Me cannot be My disciple.

²⁸ Think it through carefully. If you were planning to build a tower, wouldn't you first sit down and estimate the cost to see if you have enough to complete it? ²⁹ Otherwise, you might lay the foundation but be unable to finish. Everyone passing by would ridicule you, ³⁰ saying, 'This person started building but couldn't complete the project!'

³¹ Or imagine a king preparing for war. Wouldn't he first consult with his advisors to see if his army of 10,000 could defeat an enemy's 20,000? ³² If not, while the enemy is still far away, he'd send a delegation to negotiate peace. ³³ Similarly, unless you're willing to give up everything you have, you cannot be My disciple.

³⁴ Salt is good, but if it loses its saltiness, how can it be made salty again? ³⁵ It becomes worthless, not even fit for the soil or fertilizer. It's thrown away. Let those with ears to hear understand this truth!"

Footnotes:

Verse 5 (a) TR donkey
Verse 10 (b) See Proverbs 25:7.
Verse 15 (c) Literally who will eat bread

Special thanks to the BSB Translation for the above footnotes.

The F.O.G Commentary:

1What is the meaning of Luke 14?

1.1Context of Luke 14

1.2Ancient Key Word Study

1.3Luke 14 Unique Insights

1.4Question the Text:

1.5Luke 14 Connections to Yeshua

1.6Luke 14 Scriptural Echoes

1.7Luke 14 Devotional

1.8Did You Know

What is the meaning of Luke 14?

A Radical Invitation to Humility, Hospitality, and Wholehearted Discipleship

Have you ever felt the tension between wanting to follow Jesus fully—and the pull of comfort, pride, or social approval? You’re not alone. In Luke 14, we find ourselves at a dinner party with the religious elite, but it quickly becomes clear that Jesus isn’t just there for the food. He’s about to turn the whole table upside down.

This chapter is more than a story set at a Sabbath meal—it’s a piercing call to reimagine what it really means to belong to God’s Kingdom. Through powerful parables and provocative lessons, Yeshua (Jesus) shows us that following Him isn’t about status or appearances. It’s about humility, open-handed hospitality, and being willing to count the cost.

If you’ve ever wondered what it truly looks like to live out your faith in a way that challenges culture and comforts the broken—Luke 14 is your invitation. Pull up a seat. The table is set, but the guest list might surprise you.

Context of Luke 14

This chapter falls within the larger section of Luke’s Gospel (chapters 9-19) that focuses on Yeshua’s journey to Jerusalem. The events take place during what scholars believe to be the later period of His ministry, when opposition from religious leaders was intensifying. The immediate context shows Yeshua continuing His pattern of using meals as settings for teaching, a theme that appears frequently in Luke’s Gospel. This particular Sabbath meal becomes a platform for addressing several key themes that Luke emphasizes throughout his account: the Kingdom of God, social justice, and true discipleship.

Within the broader biblical narrative, Luke 14 serves as a crucial bridge between the Old Testament prophetic traditions and the New Covenant reality. The teachings here echo themes found in the prophets, particularly regarding God’s heart for the humble and marginalized. The chapter’s emphasis on the great banquet parallels similar imagery found in Isaiah 25:6-9, while its teachings on counting the cost reflect wisdom literature principles about careful planning and whole-hearted commitment to God.

Moreover, this chapter connects to the larger Messianic narrative by highlighting how Yeshua’s Kingdom differs radically from both the religious establishment’s expectations and worldly power structures. His teachings here lay groundwork for understanding the upside-down nature of God’s Kingdom, where the last become first and true greatness is found in humility and service.

Ancient Key Word Study

ὑδρωπικὸς (hydropikos) – “dropsy” or “edema” (v.2): This medical term, used only here in the New Testament, comes from ὕδωρ (water) and ὤψ (face/appearance). Luke’s precise medical terminology reflects his background as a physician and emphasizes the reality of the condition Yeshua healed. The condition was often associated with uncleanness in ancient Jewish thought, making the healing particularly significant on the Sabbath.
πρωτοκλισία (protoklisia) – “chief seats” (v.7): Literally meaning “first reclining place,” this term referred to the most honored positions at a formal banquet. These seats were typically located to the left of the host, demonstrating how social hierarchy was physically manifested in ancient Middle Eastern dining customs.
ταπεινωθήσεται (tapeinothēsetai) – “will be humbled” (v.11): This future passive verb carries theological weight throughout Scripture. Its root ταπεινόω appears in the Septuagint translation of Proverbs 29:23 and reflects a key Kingdom principle of divine reversal.
ἀνάπηρος (anapēros) – “maimed” (v.13): This compound word combines ἀνά (up/back) with πηρός (maimed/mutilated). Its use here emphasizes physical disability that would have rendered someone ceremonially unclean and typically excluded from religious gatherings.
παραιτέομαι (paraiteomai) – “excuse” (v.18): This middle voice verb literally means “to ask alongside,” implying a polite but firm refusal. Its repeated use in the parable emphasizes the various ways people reject divine invitation.
ἀνάγκασον (anagkason) – “compel” (v.23): This strong imperative verb suggests urgency and persistence. The same word appears in ancient papyri for official summons, indicating not mere invitation but compelling pressure to attend.
μισεῖ (misei) – “hate” (v.26): A Semitic idiom expressing primary loyalty rather than emotional hatred. The Hebrew background helps understand this as comparative love rather than absolute hatred, similar to God’s statement about Jacob and Esau in Malachi 1:2-3.
ψηφίζει (psēphizei) – “count” (v.28): Derived from ψῆφος (pebble), this verb originally referred to calculating with counting stones. Its use here suggests careful, deliberate consideration rather than hasty decision-making.
ἅλας (halas) – “salt” (v.34): Beyond its literal meaning, salt symbolized permanence and loyalty in ancient covenants. Its mention here connects to covenant faithfulness and discipleship’s enduring nature.

Luke 14 Unique Insights

Can a Bible Come to Life over a Coffee?

This biblical entry has a unique origin story. Find out how it came to be—and why your visit today is about so much more than words. Get your coffee ready—God’s about to visit. But will you open the door for Him?

I’m ready

The structure of this chapter reveals a fascinating chiastic pattern common in Hebrew literature, where parallel ideas mirror each other around a central theme. The chapter moves from a healing controversy to teachings about humility, then to the great banquet parable, reaching its climax with the cost of discipleship, before concluding with the salt metaphor. This literary structure emphasizes the central message about the radical nature of Kingdom commitment.

Early rabbinical sources provide interesting parallel discussions about table fellowship and social hierarchy. The Mishnah tractate Berakoth contains detailed discussions about seating arrangements at meals, suggesting that Yeshua’s teachings directly engaged with contemporary social and religious debates. The Dead Sea Scrolls community at Qumran had similar concerns about meal practices and community hierarchy, though they resolved these issues differently.

The early church father Origen saw in the great banquet parable a profound picture of salvation history. He noted how the successive invitations parallel God’s repeated calls to Israel and ultimately to the Gentiles. This interpretation gained widespread acceptance in patristic literature, though some like Chrysostom emphasized its immediate ethical implications for Christian hospitality.

The chapter’s emphasis on calculating the cost of discipleship finds interesting parallels in contemporary Greco-Roman philosophical traditions, particularly among Stoic teachers who emphasized the importance of proper preparation for the philosophical life. However, Yeshua’s teaching transcends these parallels by grounding the cost in relationship with Him rather than mere self-improvement.

The healing of the man with dropsy carries deeper symbolic significance in ancient medical understanding. Ancient physicians like Hippocrates associated dropsy with spiritual conditions, making this healing particularly powerful as both a physical restoration and a spiritual object lesson about the swelling of pride versus the healing of humility.

Question the Text:

As you read Luke 14, take a moment to question the text. What stands out as puzzling or unexpected? Where do the characters act in surprising ways? What cultural or theological assumptions are being challenged? Instead of rushing to find definitive answers, let these questions guide you into deeper reflection about human nature, divine interaction, and the unspoken details within the passage.

Why would the Pharisees invite Yeshua to dine with them if they were watching Him so closely—was this hospitality, a trap, or something more complex? Luke 14:1
What does it reveal about the religious leaders’ priorities that they remain silent when Yeshua challenges their views on healing during the Sabbath? Luke 14:3-4
Why does Yeshua ask them if they would rescue a son or an ox on the Sabbath? Is He exposing their hypocrisy or appealing to something deeper in their hearts? Luke 14:5
Why does Yeshua begin teaching about seating arrangements at a banquet? What deeper issue is He addressing beneath the surface of etiquette? Luke 14:7-11
What does His instruction to invite the poor, crippled, lame, and blind to a feast reveal about Kingdom priorities—and how might this challenge social and religious norms of His day? Luke 14:12-14
When a guest remarks about the blessing of eating in God’s Kingdom, why does Yeshua respond with a parable that highlights rejection, excuses, and unexpected guests? Luke 14:15-24
In the parable, why do the original invitees offer excuses that seem so ordinary—like buying land or getting married? What does this say about distraction and misplaced priorities? Luke 14:18-20
What does it mean that the master becomes angry and declares that none of the originally invited will taste the banquet? Is this a reflection of judgment, grief, or both? Luke 14:21-24
Why does Yeshua make such intense demands for discipleship—hating one’s own family and carrying one’s own cross? How should we interpret such stark language? Luke 14:25-27
What does it mean to “count the cost” of following the Messiah, and how often do modern believers skip this step in their spiritual journey? Luke 14:28-33
Why does Yeshua end the chapter with a warning about salt losing its flavor? What connection does this have to discipleship and Kingdom impact? Luke 14:34-35

These questions invite you to wrestle with the text, seeing both its challenges and insights. As you reflect, how do these themes resonate with your own faith journey? Leave a comment with your thoughts and questions below.

Luke 14 Connections to Yeshua

The Messiah’s actions and teachings in this chapter powerfully demonstrate His identity and mission. The Sabbath healing controversy reveals His authority over religious traditions and His commitment to restoring God’s original intent for the Sabbath as a day of liberation and restoration. This connects to His larger mission of fulfilling and properly interpreting Torah, as He declared in Matthew 5:17.

The great banquet parable particularly illuminates Yeshua’s messianic role. As the divine host extending God’s invitation to the Kingdom, He subverts expectations about who belongs at the messianic feast. This parable anticipates His sacrificial death and resurrection, which would open the way for all peoples to join in God’s Kingdom celebration. The compelling urgency to fill the banquet hall reflects His heart for the lost and His mission to “seek and save” (Luke 19:10).

Moreover, His teachings about the cost of discipleship reveal the nature of His kingship. Unlike worldly rulers who demand external compliance, Yeshua calls for total heart transformation and absolute loyalty. This reflects His identity as the Divine King who deserves and requires complete allegiance, while paradoxically demonstrating this kingship through servanthood and sacrifice.

Luke 14 Scriptural Echoes

This chapter resonates with numerous Old Testament themes and prophecies. The healing on the Sabbath recalls God’s deliverance of Israel from Egypt, which established the Sabbath as a memorial of freedom (Deuteronomy 5:15). The emphasis on humility echoes Proverbs 25:6-7, which Yeshua directly references.

The great banquet parable develops themes from Isaiah 25:6-8, where יהוה (Yahweh) promises a feast for all peoples. It also connects to Isaiah 55:1-2, which invites the hungry to God’s free banquet. The inclusion of the marginalized reflects God’s heart expressed in Psalm 113:7-8.

Yeshua’s teachings about counting the cost echo wisdom themes from Proverbs 24:27 about proper planning. The salt metaphor recalls both its use in the covenant (Leviticus 2:13) and its preservative properties mentioned throughout Scripture.

Luke 14 Devotional

This chapter challenges us to examine our hearts regarding humility, hospitality, and whole-hearted commitment to the Messiah. When we gather with others, do we seek honor for ourselves or opportunities to serve? The teaching about humble seating choices isn’t merely about table etiquette but about a lifestyle of humility that God honors.

Yeshua’s words about inviting those who cannot repay us challenge our natural inclinations toward reciprocal relationships. How might our lives look different if we regularly opened our homes and hearts to those on society’s margins? This radical hospitality reflects God’s heart and participation in His Kingdom agenda.

The cost of discipleship passages remind us that following Yeshua isn’t a casual commitment but requires thoughtful, total dedication. Like the tower builder and the king preparing for war, we must seriously consider what following Him means. Yet this counting the cost isn’t meant to discourage us but to prepare us for the deep joy of whole-hearted discipleship.

Did You Know

The specific mention of dropsy (edema) in this chapter is the only occurrence of this medical condition in the Bible, and Luke’s use of precise medical terminology here reflects his profession as a physician.
In ancient Middle Eastern dining customs, the seating arrangement was highly symbolic. The most honored position was usually to the left of the host, and guests would be seated in descending order of status, making Yeshua’s teaching about taking the lowest place particularly pointed.
The parable of the great banquet contains subtle references to Jewish wedding customs of the time, where invitations were sent out twice – once to announce the event and again when everything was ready.
The term “compel” used in verse 23 (ἀνάγκασον) is the same word used in ancient legal documents for official summons, suggesting not just invitation but authoritative calling.
Salt in the ancient world was so valuable it was sometimes used as currency, giving deeper meaning to Yeshua’s metaphor about saltiness and worth.
The expression “to hate” one’s family (v.26) employs a Semitic idiom that appears in other ancient Near Eastern texts to express primary loyalty rather than emotional hatred.
Archaeological discoveries have revealed that formal dining rooms in first-century Jewish homes often had U-shaped table arrangements called triclinia, where social status was displayed through seating position.
The reference to building a tower likely reminded listeners of the many watchtowers built throughout the Holy Land for agricultural and military purposes, making it a very relevant illustration for His audience.
The three successive excuses in the great banquet parable parallel similar excuses found in ancient Middle Eastern literature for avoiding royal summons.
The specific mention of “salt losing its taste” would have been particularly meaningful to Dead Sea area residents, where impure salt deposits could actually lose their saltiness through exposure to the elements.

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Bible Themes

Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. What is the F.O.G?

Articles: 46900

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