Introductory remarks:
This chapter begins with Jesus continuing His ministry on His way to Jerusalem; He once again is invited to the house of a chief of the Pharisees, with the same intention of their attempting to get Him to say something that will trip Him up and give them reason to get rid of Him once and for all. This chapter may be outlined as Follows: the healing of the man with dropsy vv. 1-6; a lesson to guests and a host vv. 7-14; the parable of the great banquet vv. 15-24; the cost of discipleship vv. 25-33; tasteless salt vv. 34-35.
The Healing of the Man with Dropsy
Verse 1, "And 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."
LGT "And it came to pass, on His going into the house of the rulers of [the] Pharisees, on a Sabbath to eat bread, and they were watching Him [closely]."
When it comes to the Pharisees, they had only one thing in mind; that is, to find something in which to convict Jesus, as Robertson puts it, "they were watching insidiously [subtly], with evil intent,"
McGee remarks:
"I must confess that if a Pharisee had asked me to come to dinner for the purpose of spying on me, I would have refused. The Pharisee was watching for something that would discredit our Lord. This first verse provides the atmosphere, tone, and color of the situation. It was the prelude before the dinner that produced the tenseness."
Verse 2, "And, behold, there was a certain man before him which had the dropsy."
LGT "And behold, a certain man before Him there was dropsical."
The Pharisees, because of the statement in the first verse, probably placed this man there, they watched him, in order to ensnare Him to heal on the Sabbath again. The man had the dropsy, a disease produced by the accumulation of water in various parts of the body; very distressing, and commonly incurable.
Verse 3, "And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day?"
LGT "And Jesus answering, spoke to the doctors of the law and the Pharisees, saying, Is it lawful on the Sabbath to heal?"
Jesus foresees the thoughts of these hypocrites, and with discernment asks the question Is it lawful to heal on the Sabbath Day.
Verse 4, "And they held their peace. And he took him, and healed him, and let him go;"
LGT "But they were silent. And taking hold [of him] He healed him, and let [him] go."
The company of Scribes and Pharisees kept silent, so Jesus took hold of the man with the dropsy and healed him, and then dismissed him from the company of these scoundrels.
Barnes notes:
"They were silent. They could not say it was not lawful, for the law did not forbid it. If it had they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed; and they made no objection then, they could not with consistency afterward. They were therefore effectually silenced and confounded by the Savior. He took hold of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, He showed that the power of healing went forth from Himself."
Verse 5, "And 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?"
LGT "And He said to them, Of which of you a son or ox shall fall into a well, and not immediately, he will pull him up, on the Sabbath Day?"
Jesus forms the question so powerfully that He put the Pharisees on the defensive.
Verse 6, "And they could not answer him again to these things."
LGT "And they were not able to reply to these things."
For a Pharisee to be speechless was quite an accomplishment. How were they able to say that they did not have compassion on this sick man?
A Lesson to Guests and a Host
Verse 7, "And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them."
LGT "And He spoke a parable to the ones who were invited, remarking how they were choosing out the first places [for reclining at table], saying to them,"
Jesus noticed how the Pharisees that had been invited to this dinner had vied for the chief seats, that is, the seats of honor.
McGee notes;
"This scene is as rich as it can be. In that day they did not have place cards at the table. Place cards must have been originated by some hostess who wanted to preserve her furniture! Without place cards at the table, there was a mad rush to get the best seats. At the table in that day there were four chief places. When the cook said, Soups on, everyone made a beeline for the table. In that day couches rather than chairs were used so that the guests reclined at the table. There were three places to recline on each side; the center place was the seat of honor, which made four chief places. At the head table there would be seats one, two and three on one side; seat number two, the center seat, would be the place of honor. Around on the other side would be seats four, five, and six, with number five as the seat of honor. Around on the other side are seats seven, eight, and nine, with seat number eight the seat of honor. On the fourth side of the table number eleven would be the seat of honor.
It is understandable that one of these old Pharisees could not move as fast as some of the younger Pharisees. When the cook called, Soups on, the old Pharisee, who had moved as close as possible to the dining area, ran for seat number two. One of the younger Pharisees got there before he did; so he turned the corner fast and tried to reach number five seat. He was too late again because someone was already sitting there. Quickly he tried for seat number eight, but he did not make it to that seat in time either. He turned the corner and made a dive for seat number eleven and made it. It was the lowest seat, but still a seat of honor. He reclined there out of breath.
Can you imagine what a hilarious picture it must have been to see these men running as fast as they could for the seats of honor? Now our Lord will correct their manners."
Verse 8, "When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honorable man than thou be bidden of him;"
LGT "When you are invited by anyone to a marriage feast, do not recline into the first place, lest a more honorable than you may have been invited by him."
Jesus begins by saying that when they are invited to a marriage feast they should not seek out the seat of honor, because the host may have someone else in mind for that seat, not so much someone with social rank; in other words, be polite, and give respect to the host.
Verse 9, "And 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."
LGT "And having come, and the one who invited you and him shall say to you, Give to this one place, and then you begin with shame to take the last place."
The Lord is saying that by giving the host consideration one could avoid the embarrassment of being asked to move. Taking the last place would be on account of the other seats had already been taken.
Verse 10, "But 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."
LGT "But when you are invited, having gone, recline into the last place, in order that when the one who invited you come, he will say to you, Friend, come up higher: Then shall honor be to you before all the ones reclining [at table] with you."
However, if you do show consideration, and politeness, the host may have regard for you and ask you to move up to a higher position. The Greek word for "worship" is "honor." If a person comes in with a humble spirit not seeking glory, may be moved to that place by the host.
McGee notes:
"When you are invited to a dinner, always go to the lowest seat. You will not have any trouble getting it because no one else will be trying for it. Then when the host comes in and sees where you are sitting, he will say, 'You are to be my guest of honor. Please sit in the seat of honor.' Then someone else will have to move. This is good manners and just the opposite of the demonstration this group had put on."
Verse 11, "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted."
LGT "For everyone that exalts himself shall be humbled, and the one who humbles himself shall be exalted."
The Lord sets forth a great principle. It is a pity so many of us have to wait till we get to heaven to have Him humble us. Of course the context is that Christ is setting forth the law of the Kingdom.
Verse 12, "Then 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 neighbors; lest they also bid thee again, and a recompense be made thee."
LGT "And He said also to the one who had invited him, When you make a dinner or a supper, do not call your friends nor your brothers, neither your kinfolk, nor your rich neighbor, lest they should invite you in return, and a recompense be made you."
Here He says that they should not just invite those who will return the favor; here Christ brings in motives of the host; they should not just invite those who can return the invitation. This was the practice of these Pharisees.
Barnes notes:
"This is not to be understood as commanding us not to entertain at all our relatives and friends; but we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call not only your friends, but call also the poor, etc."
Verse 13, "But when thou makest a feast, call the poor, the maimed, the lame, the blind:"
LGT "But when you make a feast, call poor people, crippled people, lame people, blind people:"
The principle is, do not exclude these people for these reasons, just because they are unable to return the invitation.
Verse 14, "And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."
LGT "And you will be blessed, because they have not [wherewith] to recompense you, it will be recompensed for you in the resurrection of the just."
The principle the Lord is setting forth is giving where it cannot be recompensed back to you. Do something for someone without the thought of receiving back.
Pentecost writes:
"The Pharisee who had invited his friends could expect to be rewarded by an invitation to their homes. He was using this banquet, then, as a means of ingratiating himself to others who could heap benefits on him in return for his hospitality. But Christ taught His hearers that if they sought blessing through hospitality, they should invite those from whom they expected nothing in return. Those who invite friends receive their payment from their friends, but those who invite people who cannot repay will receive their reward from God. The kind of hospitality that God rewards is a manifestation of true righteousness. But hospitality for personal benefit is no indication of righteousness. When hospitality is extended only for the benefit of those who are invited, it is an evidence of the righteousness that will receive a just reward."
The Parable of the Great Banquet
(Matt. 22:1-10)
Verse 15, "And 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."
LGT "And one of those reclining [at table] with [him], having heard these things, he said to him, Blessed [is he] whoever shall eat bread in the kingdom of God."
This man, after hearing Christ speak of the resurrection of the just, had in his mind that all Jews would then be vindicated and delivered from all oppression, when He set up His physical reign on the earth. This is exactly what they had been expecting from their Messiah, and when Christ did not do this thing, they rejected Him. To the Jew a banquet was a type of the coming kingdom; they expected all Jews would participate in the Millennial reign of Christ, Blessed is he whoever shall eat bread in the kingdom of God. This response by this guest leads Christ to speak this parable.
William Barclay notes on the Jewish thoughts regarding a banquet:
"The Jews had a series of constantly recurring conventional pictures of what would happen when God broke into history and when the golden days of the new age arrived. One of these was the picture of the Messianic Banquet. On that day God would give a great feast to His own people at which Leviathan, the sea monster, would be part of the food. It is of this banquet that the man who spoke to Jesus was thinking. When he spoke of the happiness of those who would be guests at that banquet he was thinking of Jews, and of Jews only, for the average orthodox Jew would never have dreamed that Gentiles and sinners would find a place at the feast of God. That is why Jesus spoke this parable."
Verse 16, "Then said he unto him, A certain man made a great supper, and bade many:"
LGT "Then He said to him, A certain man was making a great supper, and invited many:"
The parable begins with a certain man in the process of making a great banquet, with a long invitation list, setting the scene for this parable. It was the custom of the Jews, that when they put on a banquet the invitations would be sent out well in advance. This is the prophetic picture of the prophets of old telling the nation Israel of the coming Messianic Kingdom.
Verse 17, "And sent his servants at supper time to say to them that were bidden, Come; for all things are now ready."
LGT "And he sent his servants at the hour of the supper to say to those who had been invited, Come, for now all is ready."
This was part of the Jewish custom, and still is among the Arabs, that of sending a second invitation to those who had been previously invited, to tell them all things were then ready, and that they should now come to the banquet.
Verse 18, "And 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 they have me excused."
LGT "And all began with one [agreement] to excuse themselves: the first said to him, I have bought a field, and I have necessity to go out to see it: I beg you, have me excused."
The first excuse used is very strange, when logic tells us that the land is not going anywhere. The other thing that is strange about this excuse is that who would buy property without first looking at it? (Maybe he bought some ocean front property in Arizona, where he could see the sea from his front porch) This man was only concerned with material things.
Verse 19, "And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused."
LGT "And another said, I have bought five pairs of oxen, and I go to prove them: I beg you, have me excused."
The purchase of five yolk of oxen was very important in the eyes of the buyer; he wanted to test them, and make sure they were field worthy. This excuse was lame to say the least. This man was more interested in business.
Verse 20, "And another said, I have married a wife, and therefore I cannot come."
LGT "And another said, I have married a wife, and because of this, I am not able to come."
A very simple excuse to say the least. Why would he not take his wife to the feast? Each of these excuses revealed a lack of respect for the host.
Verse 21, "So that the servant came, and showed 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."
LGT "And the servant, having come, reported back to the Lord these things. Then the master of the house, becoming angry, said to the servant, Go out quickly into the streets and the lanes of the city, and the poor, and crippled, and lame, and blind, you bring them here."
The master of the house reacts with disgust, becoming angry, he tells his servant to go out without delay, for all things have been made ready, and bid those who are not the chosen ones, the common people, to say the least, and invite them to the feast. "By these the Jews were intended; by those who were in the streets, the Gentiles. Our Lord delivered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city" (Barnes).
Verse 22, "And the servant said, Lord, it is done as thou hast commanded, and yet there is room."
LGT "And the servant said, Lord, it has been done as you commanded, and still there is room."
The master had invited many, and the servant knew his lord wanted the room filled. "During His ministry Christ welcomed many who fell into the classification of tax collectors and sinners. They did not come because they were worthy but because they were welcomed. When such came to the banquet, there was still room" (Pentecost).
Verse 23, "And 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."
LGT "And the lord said to the servant, Go out into the ways and hedges, and compel [them] to come in, in order that my house may be filled:"
The ways and the hedges were outside the city, whereas the streets and the lanes were inside the city. What the Jews rejected, the Gentiles accepted and felt welcomed. "These non-Jews were excluded from the citizenship in Israel and [were] foreigners to the covenants of the promise, without hope and without God in the world (Eph. 2:12). The many from among the Gentiles who responded filled the banquet hall. Christ concluded by saying that the nation Israel which had been invited but had rejected His invitation would be excluded from His kingdom. It was not the invitation that guaranteed blessing but the response to the invitation" (Pentecost).
Verse 24, "For I say unto you, That none of those men which were bidden shall taste of my supper."
LGT "For I say to you, that not one of those men who have been invited, shall taste of my supper."
Jesus did not say that the Jews who would now turn to Him would be excluded, just those who reject His invitation. "This is a severe statement. If you reject God's invitation, He has to reject you. You are excluded because of your refusal to accept His invitation" (McGee). The Lord compels, He does not force.
The Cost of Discipleship
(Matt. 10:37-38)
Verse 25, "And there went great multitudes with him: and he turned, and said unto them,"
LGT "And were going with Him great crowds, and having turned He said unto them,"
Wherever Jesus went great crowds followed, expecting He would bestow blessings on them; of course the kingdom blessing had to be postponed because of Israel's rejection of Him as their Messiah.
Verse 26, "If 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."
LGT "If anyone comes to Me, and hates not his own father, and mother, and wife, and children, and brothers, and sisters, and besides also his own life, he cannot be My disciple."
This verse is not teaching a person to hate anyone; it is a verse that tells us that nothing is to be put before Christ. The last parable that Christ gave listed excuses people use not to follow Him; and here we have the word hate used to also contrast concerns; love for Christ takes precedence "over even the elemental instinct of self-preservation" (Robertson). Love for family and self must yield to love for Christ. Remember that a parable can compare or contrast a point to be made.
Verse 27, "And whosoever doth not bear his cross, and come after me, cannot be my disciple."
LGT "And whosoever carries not his own cross, and comes after Me, cannot be My disciple."
This verse puts the last verse into its proper context of discipleship. Each person desiring disciples ship will have to carry their own cross, that is, each individual will have a particular ministry of following Him. All this is put into proper perspective when we in this age of grace realize that it is by the power of the indwelling Holy Spirit working out through our yielding to Him. We are not able in our own strength to follow Christ, we need the Holy Spirit working His fruits through us.
Verse 28, "For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?"
LGT "For which of you, desiring to build a tower, having sat down first, counts not the cost, if he has the [means] to [its] completion?"
Christ gave this parable in order for those of the multitude that desired to be His disciple would consider the seriousness of their desires. A tower was built for protection on the wall of the city, or for observation in the vineyard. He urges them to count the cost first, in order that they would have sufficient means to its completion, for discipleship is not a part time vocation, but must be a life-long living.
Verse 29, "Lest haply, after he hath laid a foundation, and is not able to finish it, all that behold it begin to mock him,"
LGT "That lest having laid of it a foundation, and not being able to finish, all the ones who see [it] should begin to mock him."
As those who watched him build, saw that he did not have sufficient materials to its completion, began to mock him for being fool-hearty.
Verse 30, "Saying, This man began to build, and was not able to finish."
LGT "Saying, This man began to build, and was not able to finish."
They began to mock saying, this man is literally, worthless, not being able to finish what he started.
Verse 31, "Or 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 twenty thousand?"
LGT "Or what king proceeding to come together with another king for war, having sat down first, will take therefore counsel whether he is able with ten thousand, to meet him with twenty thousand who comes against him."
Here is a military picture of one king with ten thousand men, surrounded by twenty thousand men. Anyone desiring to be His disciple will meet with many foes, but they can be comforted with the knowledge that all attacks are against the Lord Jesus Christ, and Greater is He that is in you, than he that is in the world.
Verse 32, "Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace."
LGT "But if not, he still being afar off, having sent an embassy, he asks the things looking for peace."
The King would send and embassy to look for peace; the Greek word for "embassy" is presbian meaning old man, the elder; so this would be as the "Japanese, in our day, have elder Statesmen, who are supposed to possess wisdom" (Robertson). This king would send others to the other king seeking peace on equal footing. So a king would not rush into war without first considering the cost.
Verse 33, "So like wise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."
LGT "Thus, therefore, everyone of you who does not take leave of all that he possess, is not able to be My disciple."
Discipleship is based on self-denunciation. Our Lord is not speaking of salvation here; He is giving the limits of discipleship. Anyone who is not willing to denounce all, that is, give up all possessions, would never be able to follow Christ. A person can be saved and not be a disciple.
Tasteless Salt
(Matt. 5:13; Mark 9:50)
Verse 34, "Salt is good: but if the salt have lost his savor, wherewith shall it be seasoned?"
LGT "The salt [is] therefore good: but if the salt becomes tasteless, with what shall it be seasoned?"
A person should evaluate, count the cost of discipleship, before endeavoring to do so, because someone who begins to be a disciple, and then turns back to his possessions, is likened unto salt that has lost its taste.
Verse 35, "It 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."
LGT "Neither for the land is it fit for manure: they cast it out. The one who has ears to hear, let him hear."
Salt that has lost its taste is not even fit for any use (see Matt. 5:13). The fact that it is not fit for the land means that it cannot be sown like seed, nor can it be used for fertilizer; it has no worth at all for this purpose. He ends this chapter with the admonition; if you have ears willing to hear, so be it, hear!
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