Note 1 on Luke 14:1

These Pharisees and lawyers had their attention on Jesus. They were even anticipating Jesus
healing this man with the dropsy, but their motives were all wrong. They were scrutinizing Jesus
and His actions to find something wrong that would justify their rejection of Jesus.

Likewise, it is not enough for us to just read the Word or go through the motions of seeking God.
Our motives must be pure. Titus 1:15 says, “Unto the pure all things are pure: but unto them that
are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”
Those of us who approach the Word of God with critical attitudes will not have the Lord open its
treasures up to us. Its truths are revealed from faith (God’s) to faith (ours [Romans 1:17 and
Hebrews 2:1]).

Note 2 on Luke 14:2

This was the third of five instances recorded in Scripture where Jesus was accused of breaking
the Sabbath by healing someone (see note 5 at John 5:9).

Note 1 on Luke 14:16

This parable is nearly identical to the parable that Matthew recorded in Matthew 22:1-10 and
might possibly be the same parable with just a few details missing. The man who made the
supper symbolizes God, who has invited “whosoever will” to come to Him. The parable teaches
that it is not God who fails to offer salvation to everyone, but rather it is the invited guests who
reject God’s offer.

These people’s excuses were feeble, just as the excuses are of those who don’t accept God’s
offer of salvation. Therefore, the Lord’s marriage supper of the Lamb will be furnished with
“undesirables” from the world’s point of view (1 Corinthians 1:26-29), not because God rejects
the upper class but because they reject Him. Those who have an abundance of this world’s
possessions don’t tend to recognize their need for God as much as those who are without (Mark
4:19 and 1 Timothy 6:9-10).

Jesus’ parable could also be applied to the Jewish nation. God had offered salvation to the Jews,
but they, as a whole, had refused Him. Therefore, the Lord would send His servants to the
Gentiles to fill His kingdom (see note 5 at Luke 13:28).

Note 2 on Luke 14:23

The Greek word used for “compel” here is “ANAGKAZO,” and it means “to constrain, whether
by threat, entreaty, force or persuasion” (Vine’s Expository Dictionary). This very parable would
prove that the Lord does not advocate us using force to convert people to Christianity, because
this man allowed those who rejected his invitation not to come. Therefore, it must be understood
that the Lord admonishes us to compel them to come in by our persuasion or entreaty.

However, this word “compel” does denote aggressiveness even in our persuading people. The
church as a whole and all of us as individuals are not supposed to simply hang out our “shingle”
and wait for the world to come to us. We are supposed to be aggressively going into all the world
with the good news (Acts 1:8).

Notice also that the servants were told to go out quickly (Luke 14:21). Just as in this parable
where the date and time for this supper were set and there was urgency in the master’s command,
likewise, we have an urgent command to be witnesses because the time before our Lord’s return
is short (1 Corinthians 7:29; Revelation 1:1, and 22:6).

Note 1 on Luke 14:26

As explained in note 5 at Matthew 10:37, this is a comparative statement and is not teaching hate
as a condition for being Jesus’ disciple (compare with note 2 at John 6:26).

Note 2 on Luke 14:28

This parable of the man building a tower is continuing the teaching of what it takes to be a
disciple of Jesus. This parable is stressing commitment (see note 2 at John 6:26). “Jailhouse
religion,” where people are only sorry they got caught and are trying to get out of a bad situation,
will not produce true discipleship. It takes a forsaking of all (Luke 14:33) to be Jesus’ disciple.
Jesus was simply saying, “Counteth the cost.”

Note 3 on Luke 14:31

This second parable of Jesus’ teaching on discipleship is once again emphasizing commitment.
Just as a king wouldn’t engage in war without thoroughly considering all the possible outcomes,
so no one should attempt to become a disciple of Jesus without counting the cost. It would be
better never to start following Jesus than to start and then turn back (Luke 9:62 and 2 Peter 2:20-
22).

Note 4 on Luke 14:33

When we first come to Jesus, it is impossible to know everything that following Jesus might
entail. None of us, however, should be fearful of making a total commitment because of some
imagined problem that may never come to pass. There should be a willingness to forsake
everything to follow Jesus. Once we make that decision, then Christ begins to live through us
(Galatians 2:20), and we find a strength that is not our own, equal to whatever test we may
encounter.