Luke 14:31

Luk_14:31-32

Or what king, going to make war

Consider before you fight

I.

First, then, THERE ARE SOME HERE WHO ARE NOT THE FRIENDS OF GOD, and in this case he that is not with Him is against Him. If you could have what you wish there would be no God. If it were in your power you would never trouble yourself again with thoughts of Him. You would like to live, you say, as you list, and I know how you would list to live. It would be anyhow, rather than as God commands. Now, as you are engaged in antagonism with Him, just think awhile--Can you expect to succeed? Let me put a few things before you which may, perhaps, make you think the conflict too unequal, and thus lead you to abandon the thought at once. Think of Gods stupendous power! What is there which He cannot do? Think, again, O rebellious man, you have to deal not only with almighty, but with an ever-encompassing power. Think, again, how much you are personally in His hand! It is well also to remember the mighty army of the Lord of hosts, and that you live amidst the creatures of God, who all are ready to do His bidding. Remember, moreover, what is the extent of Gods wisdom, and that His foolishness is greater than your highest knowledge. Yet there is another matter I want you to recollect, you that are the enemies of God--that you have a conscience. You have not got rid of it yet. It is not put out; and God has ways of making it to become a terrible plague to you, if you do not accept it as a friend. One other reflection, for I must not keep you thinking on this point long--it is this. Remember you must die, and therefore it is a pity to be at enmity with God. Here is this, too, to think of, there is a future state, so that when you die you have to live again. I should not choose to enter upon the realm of spirits without having God to be my friend. Besides, let me say, you cannot hope to succeed, all experience is against you; there never was one yet that, either in this state or the next, has fought with God and conquered.

II. And now we turn the subject, so as to look at THE SECOND CONTEST, IN WHICH I TRUST MANY ARE ANXIOUS TO BE ENGAGED, Some young spirit that has been touched with a sense of its own condition, and somewhat aroused, may be saying, I will be Gods enemy no longer; I will be His friend. Bowing the knee, that heart cries, Oh God, reconcile me unto Thyself by the death of Thy dear Son. I throw down all my weapons; I confess my guilt; I plead for mercy. For Jesus sake vouchsafe it to me. But, says that soul, if I am the friend of God, I must be the foe of Satan, and from this day I pledge myself to fight for ever with Satan till I get the victory, and am free from sin. My dear friend, I want you to stop. I do not wish you to make peace with the evil one, but I want you to consider what you are at. There are a few things I would whisper in your ear, and one is, that sin is sweet. Remember, again, you may be enticed by friends who will be very pressing. You can give up sin just now, but you do not know who may be the tempter at some future time. If she should allure thee, who has tempted so well before! Then again, remember, man, there is habit. You say you will all of a sudden give up your sins and fight Satan. Do not tell me that; can the Ethiopian change his skin, or the leopard his spots? Again, you think you will give up sin, but ridicule is very unpleasant, and when the tinges comes to be pointed at you, and they say, Ah, so you have set up for a saint, I see; when they put it as they only can put it, in such a sharp, cutting, grating manner, can you stand that! And yet further, let me say to you, you that are for going to heaven so zealously--gain, gain is a very pretty thing, a very pleasant affair. Who does not like to make money? You know, if you can be religious and grow rich at the same time, that will just suit some of you. Think of this then, for the trial will come to you in the shape of yellow gold, and it will be hard to keep yourself from the glittering bait which the god of this world will lay before you. I am putting these things to you, so that you may calculate whether you can carry on the war against the devil with all these fearful odds against you. If I were a recruiting-serjeant I should not do this. He puts the shilling into the country lads hand, and the lad may say fifty things. Oh, never mind, says the gallant soldier, you know, it is all glory, nothing but glory. There, I will just tie these ribbons round your hat. There are some long strips of glory to begin with, and then all your days it will be just glory, glory for ever; and you will die a general, and be buried at Westminster Abbey, and they will play the Dead March in Saul, and all that kind of thing. Now I cannot thus deceive or try to cheat men to enlist under the banner of the Cross. I do not desire to raise objections to it; all I want of you is to count the cost, lest you should be like unto him who began to build without being able to finish. (C. H. Spurgeon.)

The Christian war

The doctrine here is, that a sinner who designs to close with Christ, and become His disciple, should first consult matters well, and then take courage and not fear any enemy, but resolutely pursue his great and good design.

I. SHOW PARTICULARLY WHAT A POOR SINNER, WHO DESIGNS TO ENTER UPON THIS WAR, SHOULD CONSULT.

1. He should consult the charge of this war. He who spares one beloved lust will be worsted and lose the field.

2. He should consult what great hardship he must undergo.

3. He should consult the cause and absolute necessity of the war.

4. He should consult the length or duration of the war.

5. He must consider at whose charge the war is to be carried on and maintained. Christs riches and treasures are infinite and inexhaustible.

6. He should carefully consider the manner and time when he must enlist, and what armour he must wear (Heb_3:13; Eph_6:14-17).

7. He must consider the strength, policy, wrath, and cruelty of Satan and other enemies.

8. He must be sensible of his own weakness, and never engage in his own name or strength.

9. He must consider the power and irresistible strength of his Captain, the Lord Jesus Christ.

10. He must consider the covenant of peace, the oath and promises of God the Father to Christ as Mediator, and in Him to all believers; also, how in that covenant all the elect are put into Christs hand, not only to redeem them, to renew them, but also to aid, help, and assist, and to fight for them; yea, and to strengthen and support them.

11. He must consider the relation in which they stand to their Captain. He has espoused and married them for ever.

12. They should also know that all their enemies are already conquered.

13. They should consider the honour of God, and the honour, exaltation, and glory of their Captain, and prefer that above their lives. While we seek His glory, He will seek our good.

14. They should consider the nature of the crown for which they fight.

II. SHOW WHY SINNERS SHOULD SIT DOWN AND CONSIDER THESE THINGS BEFORE THEY ENTER INTO THESE WARS.

1. Because man is naturally self-confident, and thinks he can do wonderful things by his own strength; but did he know how weak be is, and how deceitful his heart is, and all the powers of his soul, he would not pride it so in himself, nor ever venture to go forth in his own strength against one who is so much stronger than he.

2. Because all who ever engaged these enemies, not considering their own weakness, but went out in their own strength, were put to flight and utterly beaten.

3. Because our Lord would have none of His soldiers be surprised, either by the power, wrath, malice, or subtlety of the enemy.

4. That we may be better prepared for the worst. Forewarned, forearmed.

Application:

1. This informs us that the work of a Christian is no easy, but a very hard and difficult, work.

2. It may inform us what the reason is that so many professors, who seemed zealous in times of peace and liberty, have deserted in an hour of trial and persecution. They did not sit down and consider the strength of their enemies.

3. It may be of use to all poor convinced sinners that purpose to follow Jesus Christ, first of all to ponder and well weigh the nature, troubles, and difficulties of a Christian life.

4. It also may tend to convince us of the great strength and power of Satan and other enemies of our souls, and the need we have to be well armed and to stand always upon our watch and never give way to self-confidence.

5. It shows also the woeful condition of unbelievers, who have not the power of Christ to help and assist them. (B. Keach.)

Unequal to the war

Louis XII., King of France, sent an army into Italy to take the kingdom of Naples, which had been given to Louis XI. by King Rene of Provence. When Alfonso, King of Naples, heard that Louis and other enemies were coming against him, he looked round for help, and actually begged the Sultan of Turkey to aid him. Not getting assistance in this quarter, and having no army fit to oppose that of Louis, he made peace with him, gave up Naples, accepted the Duchy of Anjou, and went to live there.

First weigh, then venture

Count Von Moltke, the great German strategist and general, chose for his motto, Erst wagen, dann wagon (First weigh, then venture), and it is to this he owes his great victories and successes. Slow, cautious, careful in planning, but bold, daring, even seemingly reckless in execution, the moment his resolve is made. Vows must ripen into deeds, decision must go on to performance. (H. O.Mackay.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

PREPARE TO MEET GOD

Luk 14:31-33. “What king, marching off to engage in war with another king, will not first, sitting down, counsel if he is able, with ten thousand, to meet him coming against him with twenty thousand? and if not, while he is still a great way, sending an embassy, he asks those things appertaining to peace.” This brief parable is very clear, explicit, forcible, and overwhelmingly convincing. The sinner is one king, and God is the other. The sinner is on his march to meet God Almighty, who is coming to meet him with the mighty hosts of celestial armies. Death and judgment are ahead. Every day makes the number less. Hence the transcendent importance of availing yourself of all your time and opportunities to prepare to meet God. How fortunate for you if the meeting is far enough ahead for you to send on an embassy and negotiate for peace! How can you send that embassy? Go to praying with all your might. Let every breath be a fervent prayer, “God, be merciful to me a sinner!” and if possible make your peace with God before you must meet Him face to face.

“If now Thou standest at the door, O let me feel Thee near, And make my peace with God before I at Thy bar appear!”

The stupid indifference which characterizes an ungodly world is an incontestable confirmation of the total depravity so prominently taught in the Word of God.

“Thus, therefore, every one of you who does not consecrate all of his possessions is not able to be My disciple.” This is a grand climacteric conclusion, rung out by the Savior in the ears of the vast multitude, and clinching all the nails which He has driven during this powerful discourse on discipleship.

“Here I give my all to Thee Friends and time and earthly store; Soul and body, Thine to be — Wholly Thine, for evermore.”

How can I know that I have really consecrated all to God? He will let you know it. You will reach bottom-rock, and be conscious of the tremendous reality from the crown of your head to the soles of your feet. How wonderfully Jesus preaches Christian perfection! How can any man claim to be one of His preachers, or even a disciple, and entertain heretical or even superficial views on this grand central idea of the redemptive scheme? Errors on other matters of revealed truth may be overlooked and counteracted by the genuine and glorious experience of experimental perfection, but on this doctrine the fearful liability is that the experience will not rise above your Creed. Good Lord, help us all!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk 14:31. Ἣ, or) Christianity is a great and difficult thing. It is therefore compared with great and difficult things: such as is the undertaking of a costly building in one’s private concerns, of a war, in the case of public concerns. The former parable expresses the ‘hatred’ of “father, mother,” etc.: the second parable expresses hatred of one’s “own life.”—βασιλεὺς, king) The Christian warfare has something royal and kingly in it.—εἰς πόλεμον, to engage in war). Comp. Gen 32:24.

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

Luk 14:31-33 . The king going to fight . This is the affair of the few, a parable to be laid to heart by men aspiring to, or capable of, a grand career. συμβαλεῖν εἰς πόλεμον , to encounter in war (R.V [121] ). or perhaps better “to fight a battle ” (Field, Ot. Nor.). πόλεμον is so rendered in 1Co 14:8 , Rev 9:9 , in A.V [122] (altered in R.V [123] into “war”). In Homer the idea of battle prevails, but in later writers that of war. ἐν δέκα , in, with, in the position of one who has only 10,000 soldiers at comma d. μετὰ εἴκοσι : to beat 20,000 with 10,000 is possible, but it is an unlikely event: the chances are against the king with the smaller force, and the case manifestly calls for deliberation. The implied truth is that the disciple engages in a very unequal conflict. Cf. St. Paul, “we wrestle against principalities,” etc., Eph 6:12 . A reference in this parable to the relations between Herod Antipas (the “fox”) and Aretas, his father-in-law, is possible (Holtzmann, H. C.).

[121] Revised Version.

[122] Authorised Version.

[123] Revised Version.

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

(31) What king, going to make war against another king . .?—Here also there may have been a side-glance at contemporary history. The Tetrarch’s divorce of his first wife had involved him in a war with her father Aretas, an Arabian king or ethnarch (see Note on Luk_3:14), in which his army was destroyed, and the Jewish historian sees in this the commencement of all his subsequent misfortunes (Jos. Ant. v., 18:5, § 1).

In the spiritual interpretation of the two parables, the tower reminds us of the house in Mat_7:24-27, and so stands for the structure of a holy life reared on the one Foundation; the warfare brings to our remembrance the conflict described in Mat_12:29. Here it stands partly for the conflict which every Christian carries on against sin, the world, and the devil, and of which we should take a clear estimate before we enter on it, partly for the greater war on which Christ Himself had entered, and of which He too had counted the cost— that being, in His case, nothing less than the sacrifice of His own life.

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

31. what king, going to make war against another king] Rather, 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. xviii. 5, § 3).

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.

Or else, while the other is a great way off,.... Upon his march, with resolution to come up and give battle, though as yet at a distance:

he sendeth an ambassage; or men, with an embassy to him:

and desireth conditions of peace; greatly to his disadvantage and reproach: so to give out, and leave off fighting with sin, Satan, and the world, and make peace with them, is shameful and scandalous; but on the other hand, such who have engaged in this war, should pursue it with rigour and courage; considering that God is on their side; that Christ is the captain of their salvation; that the Spirit of God that is in them, is greater than he that is in the world; that angels encamp around them; that it is a good cause they are engaged in; that they have good weapons, the whole armour of God provided for them; are sure of victory, and shall at last enjoy the crown of life, righteousness and glory.

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

30 Saying, This man began to build, and was not able to finish.

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 with twenty thousand?

Ver. 31. Sitteth not down first] To consult, and so with good advice to make war. Romani sedendo vincunt, The Romans conquer by sitting, saith Varro. Thou shalt help us out of the city, 2Sa 18:3.

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.

With ten thousand to meet ... - Whether he will be able, with the forces which he “has,” to meet his enemy. Christ here perhaps intends to denote that the enemies which we have to encounter in following him are many and strong, and that “our” strength is comparatively feeble. “To meet him.” To contend with him. To gain a victory over him.

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

31. What king—In this little parable the soul of the would-be disciple is the king; the adversary to his salvation, whether the devil or all opposing evil, is the

another king. Whether he be able—Just as the sinner must examine himself and be sure that he is ready to give up all for Christ.

With ten thousand to meet him—Let the sinner examine and see whether with the moral force within him he has ability (obtainable from above) to fight the battle of salvation. Let him be sure that he has the right and sufficient strength; otherwise he may find it necessary to capitulate to the devil.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 31, 32. 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 with twenty thousand! Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. It is not improbable that this simile was derived from the history of the time. The unhappy connection of the tetrarch Herod with Herodias had brought about the divorce of that sovereign"s first wife, who was daughter of Aretas, a powerful Arabian prince. This involved Herod in an Arabian war, the result of which was disastrous to the tetrarch. Josephus points out that this ill-omened incident was the commencement of Herod Antipas"s subsequent misfortunes. Our Lord not improbably used this simile, foreseeing what would be the ultimate end of this unhappy war of Herod. The. first of these two little similes rather points to the building up of the Christian life in the heart and life. The second is an image of the warfare which" every Christian man must wage against the world, its passions, and its lusts. If we cannot brace ourselves up to the" sacrifice necessary for the completion of the building up of the life we know the Master loves; if we shrink from the cost involved in the warfare against sin and evil a warfare which will only end with life better for us not to begin the building or risk the war. It will be a wretched alternative, but still it will be best for us to make our submission at once to the world and its prince; at least, by so doing we shall avoid the scandal and the shame of injuring a cause which we adopted only to forsake. The Swiss commentator Godet very naturally uses hero a simile taken from his own nationality: "Would not a little nation like the Swiss bring down ridicule on itself by declaring war with France, if it were not determined to die nobly on the field of battle?" He was thinking of the splendid patriotism of his own brave ancestors who had determined so to die, and who carried out their gallant purpose. He was thinking of stricken fields like Morgarten and Sempach, and of brave hearts like those of Rudolph of Erlach, and Arnold of Winkelried, who loved their country better than their lives. This was the spirit with which Christ"s warriors must undertake the hard stern warfare against an evil and corrupt world, otherwise better let his cause alone. The sombre shadow of the cross lay heavy and dark across all the Redeemer"s words spoken at this time.

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

Another king - Does this mean, the prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants!

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

General Information:

Jesus continues to explain to the crowd that it is important to count the cost of being a disciple.

Or

Jesus used this word to introduce another situation where people count the cost before making a decision.

what king ... will not sit down first and take advice ... men?

Jesus uses another question to teach the crowd about counting the cost. AT: "you know that a king ... would sit down first and take counsel ... men." (See: Rhetorical Question)

take advice

Possible meanings are 1) "think carefully " or 2) "listen to his advisors."

ten thousand ... twenty thousand

"10,000 ... 20,000" (See: Numbers)

If not

It may be helpful to state more information. AT: "If he realizes that he will not be able to defeat the other king" (See: Ellipsis)

conditions of peace

"terms to end the war" or "what the other king wants him to do in order to end the war"

any one of you who does not give up all that he has cannot be my disciple

This can be stated with positive verbs. AT: "only those of you who give up all that you have can be my disciples" (See: Double Negatives)

give up all that he has

"leave behind all that he has"

translationWords

king

advice

send

ambassador

peace

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31. 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. XVIII. 5, § 3).

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.

31-33.] This same lesson is even more pointedly set before us in the following parable, which, as well as the other, is frequently misunderstood. The two kings here are,—the man desirous to become a disciple, to work out his salvation,—and God, with whose just and holy law he is naturally at variance;—it is his ἀντίδικος, see ch. 12:58, and note:—these two are going to engage in war: and the question for each man to sit down and ask himself is, ‘Can I, with (ἐν,—clad in,—surrounded by, all that I have, all my instrument of war) my ten thousand, stand the charge of Him who cometh against me with (μετά, being only as many as He pleases to bring with Him for the purpose, see Psa 68:17, E. V.) twenty thousand?’—see Job 15:24-26.

Here the inadequacy of man’s resources is plainly set forth, not left, as in the former parable, to be inferred.

Then, finding that he has no hope of prevailing,—ἔτι αὐτοῦ πόῤῥω ὄντος, while there is yet time,—he sends an embassy, and sues for peace, abandoning the conflict: throwing himself upon the mere mercy and grace of God;—ἀποτασσόμενος πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν, in both cases.

The ordinary misinterpretation of this parable is in taking the king with twenty thousand to be the ἄρχων τοῦ κόσμου τούτου—which destroys all the sense:—for with him the natural man is at peace, but the disciple of Christ at war.

31.] εἰς πόλ. belongs to συμβ., not to πορευόμ. συμβαλεῖν πρὸς μάχην occurs Polyb. x. 37. 4 (the instance from Xen. Cyrop. vii. 1. 20, cited by Meyer, does not apply, being συμβ. πρὸς τὸ μαχόμενον).

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

31. συνβαλεῖν εἰς πόλεμον. To be taken together: “to engage with another king for the purpose of war.” The verb. is intrans., as 1 Mac. 4:34; Mal_2 Mac. 8:23, 14:17; and often in Polyb. The more common expression is συμβάλλειν εἰς μάχην (Jos. Ant. vi. 5. 3: so also in Polyb.). Comp. confligere.

ἐν δέκα χιλιάσιν. “Equipped with ten thousand,” a meaning which readily flows from “clad in, invested with.” Comp. 1:17; Rom 15:29 ; 1Co 4:21 ; Heb 9:25; Jud 1:14. The very phrase occurs 1 Mac. 4:29.

32 εἰ δὲ μήγε. See small print on 5:36.

ἐρωτᾷ [τὰ] πρὸς εἰρήνην. “Asks for negociations with a view to peace.” The τά is omitted in אB (? homœotel.), and the meaning will then be, “negociates for peace.” B K P have εἰς for πρός (perhaps from ver. 28). Comp. 19:42 and examples in Wetst. There is a remarkable parallel to this second parable Xen. Mem. ii. 6. 8.

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

To make war against another king [ετερω βασιλει συμβαλειν εις πολεμον] . Lit., to come together with another king for war. So Rev., to encounter another king in war.

"Out he flashed, And into such a song, such fire for fame, Such trumpet - blowings in it, coming down To such a stern and iron - clashing close, That when he stopped we longed to hurl together." TENNYSON, Idyls of the King.

With ten thousand (ejn deka ciliasin). Lit., in ten thousands : i e., in the midst of; surrounded by. Compare Jude 1:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 31, 32. The Improvident Warrior.

Here we have an emblem of the Christian life, regarded on its negative or polemical side. The Christian is a king, but a king engaged in a struggle, and a struggle with an enemy materially stronger than himself. Therefore, before defying him with a declaration of war by the open profession of the gospel, a man must have taken counsel with himself, and become assured that he is willing to accept the extreme consequences of this position, even to the giving up of his life if demanded; this condition is expressed Luk 14:27. Would not a little nation like the Swiss bring down ridicule on itself by declaring war with France, if it were not determined to die nobly on the field of battle? Would not Luther have acted like a fool when he affixed his theses to the church door, or burned the Papal bull, had he not first made the sacrifice of his life in the inner court of his heart? It is heroical to engage in a struggle for a just and holy cause, but on one condition: that is, that we have accepted death beforehand as the end of the way; otherwise this declaration of war is nothing but rodomontade. The words: whether he is able, have a slight touch of irony; able to conquer, and, as under such conditions that is impossible, to die in the unequal struggle. Luk 14:32 has been regarded either as a call to us to take account of our weakness, that we may ask the help of God (Olshausen), or a summons promptly to seek reconciliation with God (Gerlach). Both interpretations are untenable, because the hostile king challenged by the declaration of war is not God, but the prince of this world. It is therefore much rather a warning which Jesus gives to those who profess discipleship, but who have not decided to risk everything, to make their submission as early as possible to the world and its prince. Better avoid celebrating a Palm-day than end after such a demonstration with a Good Friday! Rather remain an honourable man, unknown religiously, than become what is sadder in the world, an inconsistent Christian. A warning, therefore, to those who formed the attendants of Jesus, to make their peace speedily with the Sanhedrim, if they are not resolved to follow their new Master to the cross! Jesus drew this precept also from His own experience. He had made his reckoning in the wilderness with the prince of this world, and with life, before beginning His work publicly. Gess rightly says: “Those two parables show with what seriousness Jesus had Himself prepared for death.”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.