Luke 14:24

Luk 14:24. Γὰρ, for) This is to be referred to ἐξελθε, Go out in Luk 14:23. The Lord now seeks any persons whatever, rather than those who had been bidden, and yet rejected the invitation. [Nor is there any longer any room left open for the despisers of the Lord’s goodness.—V. g.]—ὑμῖν, unto you) The plural appertains to the ‘poor,’ the ‘maimed,’ etc., who had been brought in.—τῶν ἀνδρῶν, of the men) men of distinction and wealth though they were.—ἐκείνων, of those men) The pronoun has the force of putting them to a distance [the Lord putting them away from Him]. Here too that common saying holds good, “The absent must go without” [must want. He who absents himself must have no share in the good things of the supper].—γεύσεται, shall even taste) much less be allowed to enjoy. The contumacious Jews fall short of even the kingdom of grace [not to say the kingdom of glory] and any taste of it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 14:24 . ὅτι οὐδεὶς , etc.: to keep out the first invited in case they should change their minds. Of course this is spoken by the master, and is no comment of Jesus, though we read ὑμῖν where we expect σοι , the application to the hearers of the parable intruding itself at this one point. The reason of the master for wishing his house filled is not a high one. But the ethics of parables belong to this world. They must not be transferred into the spiritual sphere.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

I say unto you, That none--Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of Pro 1:24-33; The Marriage Supper, Mat 22:2-14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(24) None of those men which were bidden . . .—Here again we may not press a literal interpretation of the parable. The absolute exclusion of the whole company of the first-invited guests has its anti-type in the general rejection of Israel from fellowship with the Church of Christ. It lies in the very nature of a parable that it deals roughly with general facts, and so it passes over in this instance what would have answered to the admission of a chosen few, “the remnant according to the election of grace” (Rom_11:5.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. For I say unto you] 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.

none of those men which were bidden shall taste of my supper] It must be remembered that Jesus had now been distinctly and deliberately rejected at Nazareth (Luk_4:29) and Jerusalem (Joh_8:59); in Judaea, Samaria (Luk_9:53), Galilee (Luk_10:13), and Peraea (Luk_8:37). “Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles,” Act_13:46; Heb_12:25; Mat_21:43; Mat_22:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And there went great multitudes with him,.... From Galilee, as he journeyed from thence to Jerusalem; some for one thing, and some another, and all perhaps were in expectation of his setting up a temporal kingdom when he came there; and hoped they should share, more or less, the worldly advantages of it; for the whole nation was big with such carnal notions of the Messiah. Jesus therefore, to draw off their minds from such views, and that they might not be disappointed, acquaints them, that if they would be his disciples, they must part with all that was near and dear to them; and prepare to suffer great hardships and difficulties for his name's sake: for it follows,

and he turned; himself to the company that was behind: and said unto them; with a grave and stern countenance, looking wistly at them, and in the most solemn manner delivered what is hereafter related.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 For I say unto you, That none of those men which were bidden shall taste of my supper.

Ver. 24. None of those men] Since they thus judge themselves "unworthy of eternal life," Act 13:46, and are miserable by their own election, Jon 2:8.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For I say unto you - These may be considered as the words of Jesus, making an application of the parable to the Pharisees before him.

None of those men - This cannot be understood as meaning that no “Jews” would be saved, but that none of those who had “treated him, in that manner” - none who had so decidedly rejected the offer of the gospel - would be saved. We may here see how dangerous it is “once” to reject the gospel; how dangerous to grieve away the Holy Spirit. How often God forsakes forever the sinner who has been once awakened, and who grieves the Holy Spirit. The invitation is full and free; but when it is rejected, and people turn willfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel “at once;” to accept the gracious invitation, and enter without delay the path that conducts to heaven!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For I say unto you, That none of those men which were bidden shall taste of my supper. Whose words are these? Are they spoken by the host of the parable-story; and if so, to whom does he address them? For in the original Greek it is not "I say unto thee" (singular), the servant with whom throughout he has been holding a colloquy, but "I say unto you" (plural), Who does he mean by "you"? The assembled guests? or especially the already introduced poor of ver. 21 (so Bengel)? But what conceivable purpose, as Stier well asks, would be served by addressing these stern words to the guests admitted? Would their bliss be increased by a side-glance at those who had lost what they were to enjoy? How inharmonious a close would this be of a parable constructed with such tender graciousness throughout l It is better, therefore, to understand it as spoken with deep solemnity by the Master himself to the assembled guests in the Pharisee"s house, with whom he was then sitting at meat, and for whose special instruction he had spoken the foregoing parable of the great supper. "I say unto you, that none of those who were bidden in the parable-story (and ye know full well that you yourselves are included in that number) shall sit at my table in heaven." This identification of himself as the Host of the great heavenly banquet was quite in accordance with the lofty and unveiled claims of the Master during the last period of his public ministry. Throughout this exposition of the great supper parable, the idea of the primary reference to the Jewish people has been steadily kept in view. It was a distinct piece of teaching, historic and prophetic, addressed to the Jew of the days of our Lord. As years passed on, it became a saying of the deepest interest to the Gentile missionaries and to the rapidly growing Gentile congregations of the first Christian centuries. In time it ceased to be used as a piece of warning history and of instructive prophecy, and the Church in every succeeding age has recognized its deep practical wisdom, and is ever discovering in it fresh lessons which belong to the life of the day, and which seemingly were drawn from it and intended for its special instruction, for its warning and for its comfort.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For refers to Go out, ver. 23.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

24. 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 ἀνδρῶν ἐκείνων. It must be remembered that Jesus had now been distinctly and deliberately rejected at Nazareth (Luk 4:29) and Jerusalem (Joh 8:59); in Judaea, Samaria (Luk 9:53), Galilee (Luk 10:13), and Peraea (Luk 8:37). “Seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles,” Act 13:46; Heb 12:25; Mat 21:43; Mat 22:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24.] I think with Stier (iii. 202, edn. 2), that our Lord here speaks in his own Person: ὑμῖν will fit no circumstance in the parable; for the householder and his servant are alone: the guests are not present.

Our Lord speaks, with His usual λέγω γὰρ ὑμῖν, to the company present: and half continuing the parable, half expounding it, substitutes Himself for the master of the feast, leaving it hardly doubtful who ἄνδρες ἐκεῖνοι οἱ κεκλημένοι are.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. λέγω γὰρ ὑμῖν. Solemn introduction of the main point of the parable. The transition from sing. (ἔξελθε) to plur. (ὑμῖν) is variously explained. (1) That some of the πτωχοί (ver. 21) are present and are included in the address. (2) That there is a transition from the parable to its application, and Christ speaks half as the host to his servant and others, and half in His own person to the Pharisee and his guests. (3) That the host addresses, not only the servant, but all who may hear of what he has done. In favour of (2) we must not quote 11:8, 15:7, 10, 16:9, 18:14; Mat 21:43. In all these places it is Jesus who is addressing the audience; not a person in the parable who sums up the result. Here the ἐκείνων and the μου show that the latter is the case. In Mt. the conclusion to the parable is πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί (22:14), and these are the words of Christ, not of the βασιλεύς.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.