We have already considered this parable. It is a shortened version of the parable in Matthew 22. As Bro. Russell observes (R. 3834), this parable is “evidently the marriage feast of another parable.”

But the Matthew 22 version EXTENDS the parable to the end of the Gospel Age — something out-of-keeping with Jesus’ objective here in Luke. The probability seems strong that Jesus uttered this parable twice — once for the extended lesson of Matthew 22, and once for the specific lesson of Luke 14. Therefore, we could simply refer back to the account in Matthew 22:1-10 and reap our explanation from our previous examination. But there are a few slight differences in the Luke account which might be valuable to us. So, we will examine Luke 14:16-24 as if we had not considered the subject before.

Its Context

The context of this parable is inextricable from it. The narrative has all kinds of connective words and ideas which make isolating the parable impossible. But this is one of the objectives of this book. Parables are not isolated, and true comprehension of them is impossible without their contextual connections.

In 13:35 Jesus casts Israel off from favor — with the PROMISE that favor will return in that day when they will recognize him.

It seems quite possible that 13:35 is connected to 14:1 which begins with “And…”

Chapter 14 is constructed in this manner:

14:1-24  A Sabbath meal at the home of a Pharisee

14:1-6 A healing miracle

14:7-11 A lesson about where to sit

14:12-14 An instruction to his host

14:15 A remark from a guest

14:16-24 The INVITATIONS parable

14:25-35 A sermon after leaving the dinner — or even at a later date. (This last section will be considered before the LOST SHEEP parable of Chapter 15.)

14:1. “They were watching him closely.” They thought Jesus was on trial! But it was they who were failing judgment as the previous verse just showed. Chapters 14 —16 all are placed here to show the reasons that the judgment of 13:35 had been issued. They also are placed here to show what follows the “desolate” state of Israel.

14:2-6. Jesus immediately finds an opportunity to demonstrate one of the reasons for Israel’s rejection. Their consciences had been seared so that the legal questions dominated over the human or compassionate issues.

An ill man was in the house. Instead of just healing him, Jesus put the lawyers into the uncomfortable position of having to respond to the legality of healing on the Sabbath. They refused to respond! This, in itself, was a powerful demonstration of their willfulness in evil. They must have known immediately that their answer was hardhearted and that, if it were compassionate, it would remove one of their excuses for accusing Jesus.

Jesus heals the man — the VISIBLE answer to his own question. Then he poses another question to which they “could make no reply!” Imagine that! They couldn’t say that they would pull one of their sons or one of their oxen out of a well! We can hardly imagine the corruption of character that is described in these verses. It is no wonder that Israel was cast off.

14:7. This verse uses the word “parable” in an accommodated sense. It happens elsewhere also. Apparently “parable” can mean just a lesson. We, however, have honed its meaning to be “a short fictitious story to illustrate a point.” This latter definition is used as the basis of selections made for this book. Verses 8-11 are not a parable in the way we normally use the word. These verses are an instructive lecture — ADVICE!

This verse opens the following discussion by showing us the real topic on Jesus’ mind: CLASS DISTINCTIONS. The Jews not only separated their elite from their despised, but they also had open contempt for the surrounding nations.

14:8-11. What is the contextual objective of these verses? Jesus, we recall, is EXPLAINING why Israel is being cast off. The invitation to “the wedding feast” is not a haphazard reference to make a point. Israel did, indeed, constitute those first-invited to the “wedding feast” of the Gospel Age. Thus, he is opening these verses by suggesting: “God is inviting Israelites to be a part of the Gospel Age advantages.”

We will see, as this little sermon concludes in verse 11, that it is PRIDE which excludes Israel from being successfully entered into the Gospel Age benefits.

With this in mind, Jesus’ words in 14:8-10 come alive with meaning. To paraphrase:

v. 8 — When God invites you to the High Calling, don’t say, “I deserve it! I should have the front seat.” It might just be that God judges how “distinguished” a guest is in a manner you don’t comprehend.

v. 9 — If you mistakenly push yourself forward based on your misapprehensions, God may just say, “This poor publican is being asked first.” You will then, in disgrace, find yourself rebuffed.

v. 10 — But if you have the right attitude, HONOR OTHERS, and God will say, “I appreciate that. Let me give you the honor that comes out of that kind of attitude.”

In context, then, Jesus is explaining that Israel has BOLDLY SAID, “We deserve the honors that God is giving. We have first place in everything.” In the end, God invited Gentiles (of all people!). And Israel was cast into an age of inferiority.

Thus verse 11 becomes a second reason for 13:35. “Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.” Those “faithful remnant” ones of Israel who were humble and repentant were ushered into seats of honor.

14:12-14. Jesus goes up to his Pharisee host. This man is now to be representative of the DIVISION of Israel into wheat and chaff. These verses in one more way justify and explain 13:35.

Israel had a habit (especially among its elite) of a sort of “Quid pro quo” — “You scratch my back; I’ll scratch yours.”

14:12. The immediate lesson for this verse is that present advantage dominated Israel. SELFISHNESS is the lesson, and it is another justification for 13:35. “What will I get out of it?” Jesus was accusing Israel of this self-centered attitude.

14:13, 14. Jesus shows the right attitude. Bless those who cannot repay you. Then he gives a connection to the calling to “the wedding feast” he had mentioned in 14:8. He is teaching that the remnant of Israel who have the right attitude, will, indeed, be given the opportunity to become sons of God. When he says, “You will be repaid at the resurrection of the righteous,” he is suggesting that they will be given the opportunity to be exempt from the “general resurrection” (“of the unjust“), and to be part of the spiritual resurrection (“of the just” — the justified or “righteous”). (Acts 24:15, KJV)

Thus, once again, we see that this context is dealing with a change of age. For the first time, an opportunity is open to be part of “the resurrection of the just.”

14:15. This verse stands alone. It is almost humorous as we place ourselves at the party. One of the guests, probably a bit inebriated, and probably lifting his wine glass as in a toast, blurts out: “Blessed is everyone who shall eat bread in the Kingdom of God!”

The poor, self-embarrassing fellow is trying to enter into the spirit of Jesus’ words. He heard “resurrection,” and he just wanted to comment on the Kingdom when, as he saw it, the rich and poor would all be having a banquet together and be blessed forevermore.

This brings us to the parable. All of the points that have been made have prepared the way for it. Everything has been about WHY Israel was to be desolate. But the parable will show HOW Israel is to be divided, and how the Gentiles will fill the void they have left.

The Parable

14:16. Luke writes, “But He said to him:” Jesus gives the parable in direct response to the guest’s ill-spoken remarks. We can rightly assume that the probably- inebriated guest was quite confident that “the Kingdom of God” was going to be Israel — even if it would be both the elite and the poor. “But,” the parable is to show this man that that is not to be the case. The current casting off of Israel (13:35), PLUS the soon-to-be progress in Israel’s extinction, will lead to a “Kingdom of God” incorporating mostly Gentiles. This is Jesus’ objective in directing his remarks to this banquet reveler.

The parable begins with God’s opening up the Gospel Age feast invitations. They go to Israel.

14:17. The “dinner hour” is the opening of the age — A.D. 33 in the preliminary sense. The “slave” could be, in part, the work of John the Baptist. More likely it is that, PLUS the pre-Pentecost disciples. They all called out to Israel. “It’s time.”

14:18-20. Israel as a whole had its excuses for not listening. It is intriguing to try to interpret Jesus’ symbols for their excuses. There are three:

“I bought land;”
“I bought oxen;”
“I’ve gotten married.”

There is a similarity here with Matthew 24:37, 38.

Jesus is summarizing the Jewish Harvest. But in the Gospel Harvest, there also are three things going on which show that those involved don’t know the age is changing. It says that in the days of Noah, (1) they knew not; (2) they were planting; and (3) they were marrying. These three items very much parallel Jesus’ First Advent examples.

(1) When you buy land, you expect land values and deeds to have a long-term benefit. Jews reckoned that Israel was going to go on and on. Just like those in Noah’s day, “They knew not” that the age was ending.

(2) The man who bought oxen in yokes was clearly planning on preparing fields (probably for himself and in hire for others) for the next season. Just as in Noah’s day, they went on planting, thinking that there would be a next season.

(3) Finally, the third man was setting up a new household — he just got married and would start a family. Clearly he thought time and events would go on perpetually. As in Noah’s day, they went on marrying.

Jesus has drawn an impeccable comparison regarding the endings of both Jewish and Gospel Ages.

14:21. This verse opens the 3-1/2 years from Jesus’ crucifixion until Cornelius. God was rightfully angry with Israel’s attitudes. He did, however, send a slave (the now- spirit-begotten disciples) out to seek yet exclusively in Israel until the end of the predicted “seventy weeks” of Daniel 9. So, the disciples go throughout all the avenues of the “city” (Jerusalem — representative of Israel’s existence). They were especially commissioned at this time to bring in the “most holy” — the faithful remnant of Israel. The elite had proven their unfaithfulness by crucifying Jesus. The publicans and sinners, however, were more in a repentant state of mind.

14:22. By the end of the “seventy weeks,” Israel had been harvested. It is reported to the Master (God) that “still there is room.” There will be room until near the end of the Gospel Age. It will be filled by Gentiles.

14:23. God (after A.D. 36) tells the saints to go out to the rest of the world. The NAS says to “compel” people to come. The Diaglott interlinear says “urge.” The marginal translation says “constrain” — which means to force by reasoning. This has been happening since Cornelius.

14:24. God vows that the refusers of the invitation will not be a part of the High Calling — even though they were given the preeminence regarding the sequence of invitations.

The parable has ended. The poor fellow’s blurted remarks in verse 15 have been countermanded. He thought Israel (rich and poor) would be the Kingdom. This verse says, “Absolutely not!”