35<\/strong>. men cast it out<\/em> ] There is nothing stronger than salt which can restore to it its lost pungency. Hence, if it have been spoilt by rain or exposure, it is only fit to be used for paths. The peril of backsliding, the worthlessness of the state produced by apostasy, is represented in St John (Luk 15:6<\/span>) by the cutting off and burning of the dead and withered branch. The main lesson of these three similitudes is expressed with its full force in Heb 6:4-12;<\/span>Heb 10:26-39<\/span>; and the importance of it is emphasized by the proverbial expression, “He that hath ears to hear,” &c. (Mat 11:15<\/span>; Deu 29:4<\/span>; Isa 6:9-10<\/span>).<\/p>\n It is neither fit for the land<\/strong>,…. For the manuring of it, when it has lost its savour and spirit; otherwise it makes land fruitful, if too much is not used, and especially fixed salts have this use; though Pliny says o,<\/p>\n “every place in which salt is found, it is barren and brings forth nothing.”<\/p>\n Nor yet for the dunghill<\/strong>; to mix with dung, and help it, that it may be the more serviceable for the earth; and just such useless things, are a mere external profession of religion, and professors of it, and ministers of the word, without the grace of God; they are of no use, but hurtful to the church, and to the world; these phrases are left out in the Persic and Ethiopic versions:<\/p>\n but men cast it out<\/strong>; into the streets, as entirely useless: and so such graceless professors and ministers, are to be cast out of the churches of Christ now, and will be excluded the kingdom of heaven hereafter:<\/p>\n he that hath ears to hear, let him hear<\/strong>; this being a point of great importance and consequence; [See comments on Mt 11:15]<\/span>.<\/p>\n o Nat. Hist. l. 31. c. 7.<\/p>\n Dunghill <\/B> (<\/SPAN><\/span>). Later word in the Koine<\/I> vernacular. Here only in the N.T., though in the LXX.<\/P> Men cast it out <\/B> ( <\/SPAN><\/span>). Impersonal plural. This saying about salt is another of Christ’s repeated sayings (Matt 5:13<\/span>; Mark 9:50<\/span>). Another repeated saying is the one here about having ears to hear (Luke 8:8<\/span>; Luke 14:35<\/span>; Matt 11:15<\/span>; Matt 13:43<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “it is neither f it f or the land,” <\/strong>(eutheton estin pute eis ge) “it is neither suitable for soil,” for it adds nothing to the value of the soil as “dead salt,” Mar 9:50<\/span>.<\/p>\n 2) “Nor yet for the dunghill;” <\/strong>(oute eis koprian) “Nor for fertilizer,” to be spread on the fields, even as a mix for manure, Mat 5:13<\/span>. It is good (ideal) for nothing. Neither is man, without God, Joh 15:6<\/span>; Jer 17:6<\/span>.<\/p>\n 3) “But men cast it out.” <\/strong>(ekso ballousin auto) “They cast it outside.” Mat 5:13<\/span>; Instead our Lord admonished that His disciples have, hold, or possess “salt with or among themselves,” preserving strength and be at peace, Mar 9:50<\/span>; Joh 15:6<\/span>.<\/p>\n 4) “He that hath ears to hear, let him hear.” <\/strong>(ho echon ota akouein akoueto) “The one having ears to hear (capable of giving heed) let him hear,” Luk 8:8<\/span>, give heed or obey, with total commitment, not half-hearted, half-way, or hesitating commitment. Our Lord spoke of and directly addressed His colleague-disciples, church disciples, in the sermon on the mount, saying, “you all are the salt of the earth,” Mat 5:13-14<\/span>; and “the light of the world,” or light reflecting agency, Mat 5:15-16<\/span>.<\/p>\n (35) It is neither fit for the land, nor yet for the dunghill.<\/strong>The illustration, differing as it does from that in Mat. 5:13<\/span> and Mar. 9:50<\/span>, proves the independence of the saying as here recorded. A new use of salt, distinct from that of preserving food, or its symbolic meaning in sacrifice, is brought before us, and becomes the ground-work of a new parable. The use is obviously a lower and humbler one than the others. The salt serves, mingling with the dung-hill, to manure and prepare the ground for the reception of the seed. Bear this in mind, and the interpretation of the parable, connected, as it thus is, with that of the Fig-tree (see Note on Luk. 13:8<\/span>), is obvious. A corrupt church cannot even exercise an influence for good over the secular life of the nation which it represents. The religious man whose religion has become an hypocrisy cannot even be a good citizen, or help others forward in the duties of their active life by teaching or example. The church and the individual man are alike fit only to be cast outto become, i.e.,<\/em> a by-word and proverb of reproach. Our Lords sense, if we may so speak, of the depth and fulness of the meaning of His words, is shown by His emphatic reproduction of the words that had accompanied His first parable, He that hath ears to hear, let him hear.<\/p>\n 35<\/strong>. <\/strong> Fit neither for the land<\/em> That is, to be used as soil; neither as manure. <\/p>\n He that hath ears to hear<\/em> The commentator will fail to understand this whole discourse, 25-35, unless he keeps in his eye the audience to which it was so kindly directed; namely, a retinue of loose but admiring attendants, who applauded at every step, but who were liable, under opposing influences, to cry crucify him <\/em> to-morrow. This expostulation aims to call them to consider their depth of feeling and the true method of being an earnest disciple of Jesus. He illustrates his meaning by the most practical examples, popular but expressive, and founded in the truest common sense as well as the deepest wisdom. The whole is impressively closed with earnest admonitions to every man who had ears to hear <\/em> his touching words, to accept them in their true force. Some of them may truly have heard with the ear of the soul. It was from this pitiable yet interesting class that many of his followers who formed the body of his apostolic Church after his ascension, were gathered. For true religion easier finds its way to the vacant destitute soul, which has merely the primitive common sense which God has given, than into the most cultivated mind occupied already with its systems and with its prejudices.<\/p>\n “He who has ears to hear, let him hear.”<\/p>\n Jesus then finishes this passage, and the whole section, with the plea that men and women might hear His words. Let those who have ears to hear, hear. This could signify that they must ensure that they listen, mark, learn and inwardly digest. Or that only those to whom God gives ‘hearing’ will understand. Both are true, for the one complements the other. The question therefore that each of us must ask is, have we got hearing ears?<\/p>\n 35 It is neither fit for the land, nor yet for the dunghill; but<\/em> men cast it out. He that hath ears to hear, let him hear. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 35. He that hath ears to hear<\/strong> ] This is usually added by our Saviour in matters of greatest consequence and nearest concernment. See Trapp on “<\/em> Mat 13:9 “<\/em> See Trapp on “<\/em> Mat 13:43 “<\/em> <\/p>\n Luk 14:35<\/span> . , neither for land nor for dung (is it fit, as in Luk 9:62<\/span> ). The idea seems to be that savourless salt is neither earth<\/em> nor manure<\/em> . is emphatic = out<\/em> they cast it, as worthless, good for nothing, mere refuse, a waste substance.<\/p>\n for. Greek. eis. App-104. land. App-129. <\/p>\n the dunghill = manure. <\/p>\n out = without <\/p>\n He that hath, &c. See App-142. <\/p>\n Luk 14:35. , neither) That is to say, it brings with it neither immediate (direct) nor mediate (indirect) profit. The divine who is destitute of spiritual salt is not even politically profitable: Isa 9:14-15.-, out) There is sternness here, even in the mode of expression.<\/p>\n but: Joh 15:6 <\/p>\n He: Luk 8:8, Luk 9:44, Mat 11:15, Mat 13:9, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29 <\/p>\n Reciprocal: Deu 29:23 – salt 1Ki 14:10 – as a man taketh Jer 13:7 – it was Eze 15:3 – General Mal 2:3 – spread Mat 5:13 – if Mat 25:30 – cast Mar 9:50 – is good<\/p>\n Luk 14:35. Neither for the land, nor for the dunghill. Fuller than Mat 5:13 : good for nothing. It is not useful directly or indirectly.<\/p>\n Men east it out (emphatically), because it is thus useless.<\/p>\n He that hath ears to hear, etc. This common formula calls attention to the importance of what had been said, implying that it has an application to all the hearers, and admonishing them to make that application to their own hearts.<\/p>\n It is neither fit for the land, nor yet for the dunghill; [but] men cast it out. He that hath ears to hear, let him hear. 35. men cast it out ] There is nothing stronger than salt which can restore to it its lost pungency. Hence, if it have been spoilt by rain or … Continue reading “Exegetical and Hermeneutical Commentary of Luke 14:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25570","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25570","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25570"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25570\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25570"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25570"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25570"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"