Exegetical and Hermeneutical Commentary of Luke 14:24
For I say unto you, That none of those men which were bidden shall taste of my supper.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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!
Fuente: Albert Barnes’ Notes on the Bible
24. I say unto you, That noneOurLord here appears to throw off the veil of the parable, and proclaimthe Supper His own, intimating that when transferred andtransformed into its final glorious form, and the refusers themselveswould give all for another opportunity, He will not allow one of themto taste it. (Note. This parable must not be confounded withthat of Pr 1:24-33; TheMarriage Supper, Mt22:2-14).
Lu14:25-35. ADDRESS TOGREAT MULTITUDESTRAVELLING WITH HIM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I say unto you,…. Most solemnly affirm it, and even swear to it, nothing is more certain, or will be found more true:
that none of those men that were bidden: the impenitent and unbelieving Jews, the Scribes, and Pharisees, and the greater part of the nation; who first had the Gospel published to them, who are the many that were called, though few were chosen, and therefore came not; nor did, nor
shall taste of my supper: nor had they so much as a superficial knowledge of the Gospel, of the truths, blessings, promises, and ordinances of it; being given up to judicial blindness and hardness of heart; and from whom, in a little while, the Gospel was wholly taken; and is not yet afforded to them as a body; nor will till the latter day, when the veil shall be taken away, and they shall turn to the Lord, and all Israel shall be saved; but as for the first disbelievers and rejecters of Christ among the Jews, they died in their sins, and perished eternally.
Fuente: John Gill’s Exposition of the Entire Bible
My supper ( ). Here it is still the Master of the feast who is summing up his reasons for his conduct. We do not have to say that Jesus shuts the door now in the face of the Jews who may turn to him.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For I say unto you,” (lego gar humin) “For I tell you all;” Here Jesus expounded on the meaning, drew conclusions from the parable addressed to all, while the master had spoken to the servant only.
2) “That none of those men which were hidden,” (hoti oudeis ton andron ekeinon ton keklemenon) “That not one of those men who has been invited,” to the feast, and has personally, obstinately rejected the invitation, Luk 14:18-20; who arbitrarily put the invitation aside, procrastinated, or deferred the call, Act 13:46; Mat 21:43; Mat 22:8; Heb 12:25.
3) “Shall taste of my supper.” (geusetai mou tou deipnou) “Shall taste of my supper,” as a result of their own final choice, not by my “fixation,” Pro 1:20-20; Jer 11:14; Jer 14:11-12.
Fuente: Garner-Howes Baptist Commentary
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“ ‘For I say to you, that none of those men who were invited shall taste of my supper.’ ”
And His parable ends on the sombre note that none of those first invited will taste of his supper. These words are addressed by Jesus to His hearers, as the plural ‘you’ makes clear. He is enforcing the application of the parable so that they will not overlook it, and letting them know that it is His Supper that is in mind, that is, the Kingly Rule of God, where they may feast with Him. The finality in mind here parallels Luk 13:24-25. The parable was spoken in the first place to the Scribes and Pharisees. It was a warning to them that if they refused His invitation to enter under the Kingly Rule of God present in Him, they would find that rather than being blessed in the Kingly Rule of God (Luk 14:15), they would be rejected from it once and for all.
There may be in mind here the custom of sending food from banquets to guests who had been unable to attend (compare Neh 8:10-12), so that Jesus is stressing that this does not apply here because their reasons for not attending were invalid. Let them take note. Once the door is closed. There will no longer be hope.
But it also contained a wider message for a wider audience, a message for some of His disciples who were probably with Him, and for those who would hear it from their lips. For Jesus was a master strategist. (And He may well have told the parable a number of times in different ways in different contexts. A good story is always worth repeating). It informed them that while the Scribes and Pharisees would on the whole not enter under the Kingly Rule of God, many ordinary people, and even outcasts, would be delighted to do so. They would come in their lameness and their blindness and their relative poverty, humbly and gratefully, to receive His salvation and His blessing. Blessed are the poor who seek Him, for the Kingly Rule of God is theirs (Luk 6:20). Like the crooked woman they would come to be made straight.
But the distinction between those in the city (Jerusalem) and those outside would certainly suggest to Luke and his readers that the invitation was also intended to go out to the Gentiles. For Jerusalem symbolised the Jews in Gentile eyes, and outside it would indicate the Gentiles. It is quite probable also that Jesus had this in mind, for He had a number of times made clear His interest in the Gentiles (Luk 4:25-27; Luk 7:9; Luk 11:31-32), and He knew that the Servant was to be a light to the Gentiles (Isa 42:6; Isa 49:6). But as always it was open to His hearers to apply it for themselves in their own thinking.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 14:24. I say unto you, that none, &c. See the interpretation of the parable, Matthew 22 to which nothing need be added, except the explication of a circumstance mentioned here, which is not in the parable as it was then delivered, namely, the two distinct calls; first, to those in the streets and lanes of the city, and then to those in the highways and hedges; the former are supposed to be the Gentile proselytes, to whom the gospel was preached after it was rejected by the Jews; the latter are the idolatrous Gentiles, who had the gospel offered to them last of all. The circumstance too, in the present verse, is wanting in the repetition of the parable, Matthew 22. The thing signified by it is, that because the Jews rejected Jesus and his apostles, they were given over by God to a hardened and reprobate mind: only the reader must remember, that not the condition of individuals, but the general state of the nation is here described; in which view the parabolical representation is perfectly just, notwithstanding many individual Jews believed in Jesus, and obtained eternal
Fuente: Commentary on the Holy Bible by Thomas Coke
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, Joh 2:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] I think with Stier (iii. 202, edn. 2), that our Lord here speaks in his own Person: 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 , 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 are.
Fuente: Henry Alford’s Greek Testament
Luk 14:24 . , 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 where we expect , 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.
Fuente: The Expositors Greek Testament by Robertson
none = not (Greek. ou. App-105) one.
men. App-123. Not the same word as in verses: Luk 14:2, Luk 14:16, Luk 14:30.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] I think with Stier (iii. 202, edn. 2), that our Lord here speaks in his own Person: 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 , 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 are.
Fuente: The Greek Testament
Luk 14:24. , for) This is to be referred to , 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 Lords goodness.-V. g.]-, unto you) The plural appertains to the poor, the maimed, etc., who had been brought in.- , of the men) men of distinction and wealth though they were.-, 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].-, 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.
Fuente: Gnomon of the New Testament
Pro 1:24-32, Mat 21:43, Mat 22:8, Mat 23:38, Mat 23:39, Joh 3:19, Joh 3:36, Joh 8:21, Joh 8:24, Act 13:46, Heb 12:25, Heb 12:26
Reciprocal: Pro 1:26 – General Isa 65:13 – my servants shall eat Mat 8:11 – That Mat 20:16 – for Mat 21:41 – and will let out Luk 14:21 – being
Fuente: The Treasury of Scripture Knowledge
4
This is explained at verse 17.
Fuente: Combined Bible Commentary
Luk 14:24. For I say to you. It is a question whether this is the language of the giver of the feast or of Christ in His own person. Our Lord is represented as servant throughout the parable, and my supper seems more appropriate in the mouth of the lord of the servant; but you is plural, and we have no mention of any one else than the servant as present during the conversation. The whole discourse gains greater vividness and point, if we regard the parable as closed in Luk 14:23, and our Lord as directly applying it here. And this is the more likely, since the whole lesson of the parable is summed up in the words: None of those men…. shall taste of my supper. As if He would say: This is the eating Dread in the kingdom of God, to which you look forward; though it is Gods feast, to which God has invited, it is my supper, given in my honor, though I have come in the form of a servant to invite you; and none of you will enter, because in refusing me, you refuse to obey the second summons of God who has before invited you through His word.This discourse probably increased the already pronounced hostility.