Luke 14:16

Then said he unto him, A certain man made a great supper, and bade many:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(16) A certain man made a great supper.—Historically this has the interest of being the first occurrence of the “feast” imagery in our Lord’s teaching. Here, as with so many of His parables, it is suggested by the occasion. Afterwards, as in Matthew 22:1-13, it is reproduced in an altered and expanded form. Here, as there, the giver of the feast is God.

And bade many.—The sequel determines the primary application of the word to the Jewish people. But it need hardly be said that it admits of manifold secondary, or even tertiary, applications through the whole history of the many churches of Christendom.

Benson Commentary

Luke 14:16-17. Then said he, A certain man, &c. — He delivered the following parable to show the person who made the remark, and others, that how great soever the happiness would be of those who should share the blessings of the Messiah’s kingdom, yet that many, who, under mistaken notions of it, professed to desire it, were under the force of such carnal prejudices that, though it would be offered to them with every circumstance that would recommend it, they would in fact slight, yea, and reject it, and that with disdain, preferring carnal to spiritual blessings, a kingdom of this world to one related to another; while, in the mean time, the Gentiles would embrace the gospel with cheerfulness, and thereby be prepared to sit down with Abraham, Isaac, and Jacob, in the abodes of the blessed. The parable of the marriage-feast, recorded Matthew 22:1-14, (where see the note,) was evidently spoken with the same view, though on a different occasion. Made a great supper — By this is evidently meant the rich and abundant provision which God has made in his gospel for the spiritual wants of mankind, termed a feast of fat things, Isaiah 25:6, (where see the notes, as also on Isaiah 55:1-2;) a feast of truth and information for the understanding, of pardon and peace for the conscience, of love, hope, and joy for the affections; bread to nourish and strengthen, wine to cheer and exhilarate the soul and all its powers and faculties. Observe, reader, there is in Christ, and in the truth and grace displayed in, and communicated by his gospel, what will be food, nay, and a feast, a rich and agreeable feast, for the soul of man that knows its own capacities, for the soul of a sinner that knows its own necessities and miseries. This provision is called a supper, because in those countries supper-time was the chief time for feasts and entertainments of all kinds, when the business of the day was finished. The manifestation of gospel grace to the world was made in the evening of the world’s day, and the fruition of the fulness of that grace in heaven is reserved for the evening of our day. And bade many — To this feast, which is prepared for all people, Isaiah 25:6, God had given a general invitation by the light of reason and conscience, by the secret influences of his Spirit, and the dispensations of his providence; and the whole nation of the Jews he had especially and particularly invited by his servants the prophets. And at supper-time he sent his servant — At the opening of the gospel dispensation, he sent the harbinger of the Messiah, John the Baptist, the Messiah himself, his Son and servant, with his servants, the apostles: first twelve, and then seventy, he sent through all parts of the country, during the time of Christ’s personal ministry. And when the Christian mysteries were finished; when sin was expiated by the death of Christ, death overcome by his resurrection, and the truth of the gospel sealed and confirmed by both; when a way into heaven was opened by his ascension, and the Holy Ghost, in his gifts and graces, obtained for his followers, by his intercession: when the gospel church was planted, and this rich provision was ready to be served up on a gospel table, — those who before had been invited were more closely and earnestly pressed to come in immediately, and partake of the bounty of their great Master. Such was the call given to the Jews in Jerusalem and Judea, at and after the day of pentecost, by the apostles and other Christian ministers; such was that which was afterward given to the Gentile nations, and such is the call now given to us. Its language is, all things are now ready, therefore come to the feast; to come to which, in the gospel language, is to repent of sin, and believe in Christ. Thus John the Baptist, and thus our Lord and his apostles, invited men to the gospel feast, saying, The kingdom of God is at hand, ηγγικε, hath approached, or is come: Repent ye, and believe the gospel.

Matthew Henry's Concise Commentary

14:15-24 In this parable observe the free grace and mercy of God shining in the gospel of Christ, which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers, and the contempt put upon the God of heaven thereby, justly provoke him. The apostles were to turn to the Gentiles, when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ, has not been made in vain; for if some reject, others will thankfully accept the offer. The very poor and low in the world, shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.

Barnes' Notes on the Bible

A great supper - Or great feast. It is said to be "great" on account of the number who were invited.

Bade many - Invited many beforehand. There is little difficulty in understanding this parable. The man who made the supper is, without doubt, designed to represent God; the supper, the provisions which he has made for the salvation of people; and the invitation, the offers which he made to people, particularly to the Jews, of salvation. See a similar parable explained in the notes at Matthew 22:1-14.

Jamieson-Fausset-Brown Bible Commentary

16. a great supper—(Compare Isa 25:6).

bade many—historically, the Jews (see on [1669]Mt 22:3); generally, those within the pale of professed discipleship.

Matthew Poole's Commentary

Ver. 16-24. We met with the same parable Matthew 22:1-10, where we had the most of what is here, and really other considerable circumstances: See Poole on "Matthew 22:1" and following verses to Matthew 2:10. Christ’s primary intention by this parable was certainly to foretell the rejection of the Jews for their contempt of his gospel, and the reception of the Gentiles. They were those who were first bidden, that is, called and invited by the preaching of John the Baptist, Christ himself, and the apostles, to the receiving of Christ, that so they might be prepared for the marriage supper of the Lamb, mentioned Revelation 19:9. The Gentiles, as a more rustic people, are set out under the notion of such as were in lanes, streets, and highways. It also informs us of some great causes of men’s rejection of the grace of God offered them in the ministry of the gospel:

1. Their worldly cares and businesses.

2. Their sensible enjoyments and pleasures:

which did not hinder the Jews only, but one or other of which hinders the most of people still from receiving the grace of Christ tendered in the gospel. They are either not at leisure to attend to their souls, or they must enjoy things sensible and sensual in a degree in which the enjoyment of them is inconsistent with that duty which God requireth of them who would be saved. Perimus licitis, most men perish by their sinful use (or abuse rather) of things in themselves lawful. It may be observed also, that the two first sorts made a kind of mannerly excuse, saying,

I pray thee have me excused; but the last peremptorily said,

I cannot come. Though secular employments be great diversions of us, and so hinderances of our minding things of highest concernment, yet sensual satisfactions and pleasures do most drown and swallow up the soul of man, and keep it from minding heaven and heavenly things. There have been a great many words spent about those words,

compel them to come in, Luke 14:23. It appeareth to be almost the unanimous sense of the ancients, That no man ought by temporal punishments to be compelled to the profession of the true faith. Some of them have a little differed about such as, having once embraced the doctrine of the true faith, afterwards swerved from it; though the truth of it is, they can be no more compelled than the other, for the will admits of no violence. Be the truth what it will in those points, certain it is that external compulsion hath no colour of foundation in this text. They are the ministers of the gospel that are thus spoken to, who we know by Christ’s commission had no civil power committed to them. Nor do we ever read that they exercised any in order to the bringing of the Gentiles to the embracing of the faith; nor do servants sent out to invite men to feasts (as these were) use to pull them in by head and shoulders, or to drive them in by whips and cudgels, only to use the best arguments they can to persuade them. Christ never prescribed any Spanish conversions of people. Man is presumed to be a rational creature, and taught even by nature to choose things which he sees are or may be of highest importance and concern. So that the very opening to men the riches of Divine grace, fitted to their lost and undone state, (which must also be showed them), is a compulsion of them, or would at least be so if men by the fall were not corrupted as to their wills, so as they will not follow the dictate of their understanding. But notwithstanding the depravation and averseness of the carnal will, yet as many as the Lord will please to show mercy to, by joining the efficacious operations of his Spirit with the exterior call in the ministry of the word, shall come in. The words are anagkson eiselyein, make it necessary for them to come in, which no cudgels, no bodily punishments, can do, for they have their choice whether they will die or do it. It is used Matthew 14:22; Christ compelled his disciples to go into a ship, hnagkasen, yet it is certain he used no swords, or staves, or whips, or pecuniary mulcts to enforce them. A word of as high an import is used Luke 24:29, of the two disciples compelling Christ to stay with them, parebiasanto. So Galatians 2:14, anagkazeiv, why dost thou force the Gentiles to Judaize? Yet it is certain Peter neither exercised nor called in the power of the magistrate to force the Gentiles. But when men began to spare their pains as to their tongues, to overpower and prevail upon men’s hearts, then they began to compel them, by civil coercions, and to call in the civil magistrate, to the effecting of what they would have, while they themselves would do nothing; and thus, contrary to all sense and reason, they expounded these words,

compel them to come in.

Gill's Exposition of the Entire Bible

Then said he unto him,.... That is, Jesus, as the Syriac, Persic, and Ethiopic versions express it; he said to the man that was so affected with the happiness of such that shall share in the provisions of the Messiah's kingdom;

a certain man made a great supper: by which is meant not the Lord's supper, which was not as yet instituted; nor the supper of the Lamb, which will be at the end of the world; but the Gospel dispensation, which was now taking place, and the provisions of it in the word and ordinances: and which is called a "supper"; because made in the end of the world, in the last days: and a "great" one, because of the maker of it, the King of kings, and Lord of lords; and the matter of it, a variety of rich provisions, a feast of fat things, an entertainment consisting of the greatest dainties, and most delightful food; and on account of the number of the guests invited, all people, every creature, to whom the outward ministration of the Gospel comes; and those who are properly guests that come, are a great number which no man can number; as well as because of the cost and charges of it to the maker, though it is all free to the guests; and likewise because of the circumstances of exceeding great joy and pleasure that attend it; to which may be added, the long duration of it, even from the first to the second coming of Christ.

And bade many. This first bidding more especially respects the Jews, who are said to be "many", in reference to the promise made to Abraham, that his seed should be as the stars of the heavens, and as the sand of the sea; and to set off the magnificence of the feast; and in distinction from all the world, and every creature, which were afterwards put into the Gospel commission: a foundation was laid for this supper in eternity, in the purposes, counsel, and covenant of God; and many prophecies concerning it were given out from the beginning; and sacrifices and ordinances were instituted, as emblematical of it, and to lead on to it, and give notice of it.

Geneva Study Bible

Then said he unto him, A certain man made a great supper, and bade many:

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Luke 14:16-17. Jesus answers with a parable which comes from the source of the account of the journey (not identical, but similar is Matthew 22:1 ff., see in loc.), in which He keeps to the idea of a banquet, and thereby depicts the Messianic blessedness, but without reserve cuts off the prospect of that guest in reference to it and its like by teaching figuratively that they, the representatives of the theocracy, would deprive themselves of the Messianic salvation (Luke 14:24), because for the sake of their earthly objects of ambition they despised the repeated invitation to the Messianic kingdom (Luke 14:17-20). On the other hand, the poor and the unfortunate of the people (Luke 14:21), and even the heathen (Luke 14:23), are called, and being obedient to the call are adopted into the kingdom. “Progreditur vocatio ad remotiores, vi semper majore pensans moram,” Bengel.

μέγαν (see the critical remarks): the masculine form δεῖπνος is rare (Aesop. Fragm. 129) and late. See Bast, Ep. Cr. App. p. 22, 61.

ἐκάλεσε] refers in the interpretation to the call by the prophets.

Luke 14:17. τὸν δοῦλον αὐτοῦ] κατʼ ἐξοχήν. Grotius well says vocatorem, to be interpreted of the Messiah at whose advent ἤγγικε ἡ βασιλεία τῶν οὐρανῶν, Matthew 4:17.

On the custom even now in use in the East of a repetition of the invitation when all is prepared, see Rosenmüller, Morgenl. V. p. 192 f.

Expositor's Greek Testament

Luke 14:16-20. ἐκάλεσεν: it was a great feast and many were asked, with a long invitation.

Cambridge Bible for Schools and Colleges

16. A certain man made a great supper] The difference between this parable and that of the King’s Supper will be clear to any one who will read it side by side with Matthew 22:1-10. He who gives the invitation is God. Psalm 25:6.

and bade many] The breadth and ultimate universality of the Gospel message. But as yet the “many,” are the Jews, who (in the first applition) are indicated by those who refuse.

Bengel's Gnomen

Luke 14:16. Μέγα, great) Both a sumptuous supper and one capable of satisfying abundantly many. What is meant is the kingdom of grace, in so far as through it the entrance is to be to the kingdom of glory.—ἐκάλεσε, bade, invited) This word forms the bond of connection between the two discourses on the subject of banqueting or entertainments, such as are calculated to lead to blessedness, Call (invite) the poor to thee: Obey the call (invitation) of God.

Pulpit Commentary

Verse 16. - Then said he unto him. The parable with which the great Teacher answered the guest's remark contains much and varied teaching for all ages of the Church, but in the first instance it replies to the speaker's words. "Yes," said the Master, "blessed indeed are they who sit down at the heavenly feast. You think you are one of those whom the King of heaven has invited to the banquet; what have you done, though, with the invitation? I know many who have received it who have simply tossed it aside; are you of that number? Listen now to my story of the Divine banquet and of the invited thereto." A certain man made a great supper, and bade many. The kingdom of heaven, under the imagery of a great Banquet, was a picture well known to the Jews of that age. The guests in the Pharisee's house for the greater part were probably highly cultured men. At once they would grasp the meaning of the parable. They knew that the supper was heaven, and the Giver of the feast was God. The many - these were Israel, the long line of generations of the chosen people. So far strictly true, they thought; the Galilaean Teacher here is one with the rabbis of our Jerusalem schools. But, as Jesus proceeded, a puzzled, angry look would come upon the self-satisfied faces of Pharisee, scribe, and doctor; whispers would run round, "What means the Galilaean here?" Luke 14:16

Vincent's Word Studies

Made (ἐποίει)

Imperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade (ἐκάλεσεν), the technical word for inviting to a festival. See Matthew 22:3; John 2:2.

Sent his servant

"If a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Luke 14:17 : Come, for the supper is ready. The fact that this custom is confined to the wealthy and to the nobility is in strict agreement with the parable, where the man who made the supper is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast (Thomson, "Land and Book"). Palgrave mentions a similar formula of invitation among the Bedouins of Arabia. "The chief, or some un-breeched youngster of his family, comes up to us with the customary tefaddaloo, or do us the favor" ("Central and Eastern Arabia").