Luke 14:11 Kommentar

In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day (Luk 14:1-6). II. A lesson of humility gives to those who were ambitious of the highest rooms (Luk 14:7-11). III. A lesson of charity to those who feasted the rich, and did not feed the poor (Luk 14:12-14). IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ (Luk 14:15-24). V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour (Luk 14:25-35).

And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Luk 17:11. As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, Joh 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him; to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these (g); "what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.'' And this last canon, or rule, is of the utmost importance with them; for they (h) say, "whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'' That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him. (g) Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. (h) T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13.

Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described. When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others: call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself. Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done: and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.

Therefore those great ones, Abraham and Job, styled themselves "dust and ashes before God. And David says, "Who am I before Thee, O Lord, that Thou hast glorified me hitherto? " And Moses, who was "the meekest of all men," saith to God, "I am of a feeble voice, and of a slow tongue." Be ye therefore also of a humble spirit, that ye may be exalted; for "he that abaseth himself shall be exalted, and he that exalteth himself shall be abased."

Plato himself says that happiness is to possess rightly the daemon, and that the ruling faculty of the soul is called the daemon; and he terms happiness the most perfect and complete good. Sometimes he calls it a consistent and harmonious life, sometimes the highest perfection in accordance with virtue; and this he places in the knowledge of the Good, and in likeness to God, demonstrating likeness to be justice and holiness with wisdom. For is it not thus that some of our writers have understood that man straightway on his creation received what is "according to the image," but that what is according "to the likeness" he will receive afterwards on his perfection? Now Plato, teaching that the virtuous man shall have this likeness accompanied with humility, explains the following: "He that humbleth himself shall be exalted." He says, accordingly, in The Laws: "God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law." You see how he connects fear with the divine law. He adds, therefore: "To which he, who would be happy, cleaving, will follow lowly and beautified." Then, connecting what follows these words, and admonishing by fear, he adds: "What conduct, then, is dear and conformable to God? That which is characterized by one word of old date: Like will be dear to like, as to what is in proportion; but things out of proportion are neither dear to one another, nor to those which are in proportion. And that therefore he that would be dear to God, must, to the best of his power, become such as He is. And in virtue of the same reason, our self-controlling man is dear to God. But he that has no self-control is unlike and diverse." In saying that it was an ancient dogma, he indicates the teaching which had come to him from the law.

These several matters, I pray you, suggest to our brethren. And as "he who humbleth himself shall be exalted," now is the time when they should rather fear the ensnaring adversary, who more eagerly attacks the man that is strongest, and becoming more virulent, for the very reason that he is conquered, strives to overcome his conqueror. The Lord grant that I may soon both see them again, and by salutary exhortation may establish their minds to preserve their glory. For I am grieved when I hear that some of them run about wickedly and proudly, and give themselves up to follies or to discords; that members of Christ, and even members that have confessed Christ, are defiled by unlawful concubinage, and cannot be ruled either by deacons or by presbyters, but cause that, by the wicked and evil characters of a few, the honourable glories of many and good confessors are tarnished; whom they ought to fear, lest, being condemned by their testimony and judgment, they be excluded from their fellowship. That, finally, is the illustrious and true confessor, concerning whom afterwards the Church does not blush, but boasts.

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride.

There are humble religious, and there are proud religious. The proud ones should not promise themselves the kingdom of God. The place to which dedicated chastity leads is certainly higher, but the one who exalts himself will be humbled. Why seek the higher place with an appetite for the heights, when you can make it simply by holding on to lowliness? If you exalt yourself, God throws you down. If you cast yourself down, God lifts you up. One may not add to or subtract from the Lord's pronouncement.

Having shown therefore from so slight an example the degradation of the ambitious and the exaltation of the humbleminded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbleth himself shall be exalted. This is spoken according to the divine judgment, not after human experience, in which they who desire after glory obtain it, while others who humble themselves remain inglorious.

But whosoever thinks great things of himself, and is supercilious, and elate in mind, and prides himself on an empty loftiness, is rejected and accursed. He follows a course the contrary of Christ's, Who said; "Learn of Me, for I am meek and lowly in heart." "For the Lord, it says, resists the proud, but gives grace to the humble."

Let him therefore be sober, prudent, decent, firm, stable, not given to wine; no striker, but gentle; not a brawler, not covetous; "not a novice, test, being puffed up with pride, be fall into condemnation, and the snare of the devil: for every one that exalteth himself shall be abused." Such a one a bishop ought to be, who has been the "husband of one wife," who also has herself had no other husband, "ruling well his own house." In this manner let examination be made when he is to receive ordination, and to be placed in his bishopric, whether he be grave, faithful, decent; whether he hath a grave and faithful wife, or has formerly had such a one; whether he hath educated his children piously, and has "brought them up in the nurture and admonition of the Lord;" whether his domestics do fear and reverence him, and are all obedient to him: for if those who are immediately about him for worldly concerns are seditious and disobedient, how will others not of his family, when they are under his management, become obedient to him?

At the coming of the Redeemer, therefore, valleys were filled, but mountains and hills were brought low, because according to his voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. For a valley that is filled grows, but a mountain and hill that is brought low decreases, because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the Gentiles received the fullness of grace, while Judea through the error of unbelief lost that by which it was puffed up.

The Scripture asserts that “everyone that exalts himself will be humbled, and he that humbles himself will be exalted.” …If we want to attain to true humility and come quickly to the top of that heavenly ascent to which we can only mount by lowliness in this present life, we must ascend by good works. We must erect the mystical ladder of Jacob, where angels ascending and descending appeared to him. Ascent and descent mean that we go downward when we exalt ourselves and rise when we are humbled. The ladder represents our life in this world, which our Lord erects to heaven when our heart is humbled. The sides of the ladder represent our soul and body, sides between which God has placed several rungs of humility and discipline, whereby we are to ascend if we would answer his call.

For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. And from this conclusion it is clearly evident that the preceding speech of the Lord must be understood figuratively. For not everyone who exalts himself before men will immediately be humbled, nor will everyone who humbles himself in the sight of men be exalted by them, but on the contrary, sometimes those who elevate themselves either to the height of honor or to some other obtained glory continue to be exalted until the end. Similarly, anyone who is humble and modest, content in his own mediocrity, perseveres until the end of life. And therefore, according to the truth, everyone who imprudently elevates himself because of his merits will be humbled by the Lord, and he who wisely humbles himself concerning his good deeds will be exalted by Him; without a doubt, this preceding speech of the Redeemer, which forbids seeking the first seats at feasts, corresponds to the same meaning.

But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbleth himself in their sight, exalted by them. But whoever exalteth himself because of his merits, the Lord shall bring low, and him who humbleth himself on account of his mercies, shall He exalt.

Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refused to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Saviour, there was a fit occasion for advice. Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honours; but while by some he is honoured, by others he is disparaged, and sometimes even by the very men who outwardly honour him.

How should we understand the words: "everyone who exalts himself will be humbled"? For many who exalt themselves in this life enjoy honor. "Will be humbled" means that whoever enjoys great honor in this world is wretched and lowly before God. Moreover, such a person is not honored to the end nor by all, but as much as some respect him, so much do others revile him, perhaps even among those very ones who respect him. Thus, this saying of truth is just. And everyone unworthy of a high position, yet claiming it for himself, will be humbled both before God at the time of the last judgment, even if in this life he were above all. No one is worthy of exaltation by nature. Therefore let no one exalt himself, lest he be humbled to the utmost.

Christ heals a man ill of the dropsy, on a Sabbath day, Luk 14:1-6. He inculcates humility by a parable, Luk 14:7-11. The poor to be fed, and not the rich, Luk 14:12-14. The parable of the great supper, Luk 14:15-24. How men must become disciples of Christ, Luk 14:25-27. The parable of the prudent builder, who estimates the cost before he commences his work, Luk 14:28-30. And of the provident king, Luk 14:31, Luk 14:32. The use of these parables, Luk 14:33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luk 14:34, Luk 14:35.

For whosoever exalteth himself, etc. - This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honor, and glory to the humble.

HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24) man before him--not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [DE WETTE].

whosoever, &c.--couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." (See on Luk 18:14).