Luke 14:32

Luk 14:32. Ἐρωτᾷ, he beggeth) The king finds it an easier matter to prevail on himself to expend [to expose to the risks of war] an army, than to beg a peace. This begging of peace, therefore, expresses the hatred of one’s own soul, wherewith one, having utterly denied self, gives himself up to dependence on pure and unmixed grace. We may also, by changing the figure, understand peace as the avoidance of hatred on the part of his own people, which is a bad kind of peace.[152]

[152] In this view faith will constitute “the good fight,” which ought to be persevered in, and no false compromise be made with the spiritual enemy without for the sake of escaping hatred at home, i.e. among one’s friends, or for the sake of indulging self, in the indulgence of the indolence as to the spiritual fight, so natural to us: this would be saying, “Peace, peace, where there is no peace,” Jer 6:14; Isa 57:21.—E. and T.

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

(32) Desireth conditions of peace.—Literally, the things that make for peace. The phrase is the same as that in Luk_19:42, “the things that belong unto thy peace.” Are we to see any special significance in this addition to the general teaching of the previous verse, and if so, what is it? The answer seems to be that what our Lord teaches is the necessity of thoroughness in what we do. If we cannot make up our minds to the cost involved in warring against the world and its evil, we had better come to terms with it, and live in such peace as we can thus gain. If we shrink from the thought of fighting against God, we had better accept His conditions of peace. The worst folly of all is to enter into the conflict with a wavering will, not caring to know what “the things belonging to our peace” actually are, or to endeavour to stand apart in an impossible neutrality. Taking the highest application of the parable, He who spoke it had counted the cost, and therefore carried on the war with evil to the last, and would make no terms with it.

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

32. desireth conditions 0f peace] This is sufficient to overthrow the interpretation which sees Man and Satan in the warring kings. Another view is that it implies the hostility of man to God, and the urgent need of being reconciled to Him (e.g. Bengel says on the word ‘king,’ “Christiana militia regale quiddam”). That however is never a calculated hostility which deliberately sits down and expects to win the victory; otherwise it would be a good inference that “a Christian’s weakness is his strength.” It is a mistake, and one which often leads to serious errors, to press unduly the details of parables; as when for instance some would see in the 10,000 soldiers a reference to the Ten Commandments. The general lesson is—Do not undertake what you have neither the strength nor will to achieve, nor that in which you are not prepared, if need be, to sacrifice life itself.

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.

So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine:

that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Luk 14:26

he cannot be my disciple; he is not in fact one, and is not worthy to be called one.

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

32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

Ver. 32. He sendeth an embassage] Mittamus preces et lachrymas cordis legatos, Let us send envoys the prays and tears of our heart, saith Cyprian. Currat poenitentia, ne praecurrat sententia, saith Chrysologus. Repent, ere it be too late.

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.

Or else - If he is not able. If he is satisfied that he would be defeated.

An ambassage - Persons to treat with an enemy and propose terms of peace. These expressions are not to be improperly pressed in order to obtain from them a spiritual signification. The general scope of the parable is to be learned from the connection, and may be thus expressed:

1. Every man who becomes a follower of Jesus should calmly and deliberately look at all the consequences of such an act and be prepared to meet them.

2. Men in other things act with prudence and forethought. They do not begin to build without a reasonable prospect of being able to finish. They do not go to war when there is every prospect that they will be defeated.

3. Religion is a work of soberness, of thought, of calm and fixed purpose, and no man can properly enter on it who does not resolve by the grace of God to fulfil all its requirements and make it the business of his life.

4. We are to expect difficulties in religion. It will cost us the mortification of our sins, and a life of self-denial, and a conflict with our lusts, and the enmity and ridicule of the world. Perhaps it may cost us our reputation, or possibly our lives and liberties, and all that is dear to us; but we must cheerfully undertake all this, and be prepared for it all.

5. If we do not deliberately resolve to leave all things, to suffer all things that may be laid on us, and to persevere to the end of our days in the service of Christ, we cannot be his disciples. No man can be a Christian who, when he makes a profession, is resolved after a while to turn back to the world; nor can he be a true Christian if he “expects that he will” turn back. If he comes not with a “full” purpose “always” to be a Christian; if he means not to persevere, by the grace of God, through all hazards, and trials, and temptations; if he is not willing to bear his cross, and meet contempt, and poverty, and pain, and death, without turning back, he “cannot” be a disciple of the Lord Jesus.

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

32. Great way off—The sinner had better make no start at all in the service of Christ than to make a false start. He may as well give up to the devil first as last. For a false start is in itself no start at all; it being only a fit of self-deception, terminating in a self-disgrace, and, what is worse, a disgrace to the cause of religion.

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

32. ἐρωτᾷ τὰ πρὸς εἰρήνην. This is sufficient to overthrow the interpretation which sees Man and Satan in the warring kings. Another view is that it implies the hostility of man to God, and the urgent need of being reconciled to Him (e.g. Bengel says on the words ‘king,’ “Christiana militia regale quiddam”). That however is never a calculated hostility which deliberately sits down and expects to win the victory; otherwise it would be a good inference that “a Christian’s weakness is his strength.” It is a mistake, and one which often leads to serious errors, to press unduly the details of parables; as when for instance some would see in the 10,000 soldiers a reference to the Ten Commandments. The general lesson is—Do not undertake what you have neither the strength nor the will to achieve, nor that in which you are not prepared, if need be, to sacrifice life itself.

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.

32. τὰ πρὸς εἰρ.] So τὰ πρὸς πόλεμον, Xen. Anab. iv. 3. 10, but there, ‘the resources of war;’—here, conditions, preliminaries, of peace.

34,

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

Asketh [ερωτα] . On a footing of equality : king treating with king. See on ch. Luk 11:9.

Conditions of peace [τα προς ειρηνην] . Lit., things looking toward peace : preliminaries. Compare Rom 14:19, things which make for peace (ta thv eijrhnhv, the things of peace).

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