Lucas 14
John Piper · Citado em PreceptAustin
Lucas 14
Piper - This is the way Jesus said the hope of the resurrection is supposed to change our behavior. For example, he told us to invite to our homes people who cannot pay us back in this life. How are we to be motivated to do this? “You will be repaid at the resurrection of the just” (Luke 14:14). This is a radical call for us to look hard at out present lives to see if they are shaped by the hope of the resurrection. Do we make decisions on the basis of gain in this world or gain in the next? Do we take risks for love’s sake that can only be explained as wise if there is a resurrection? May God help us to rededicate ourselves for a lifetime to letting the resurrection have its radical effects. (Radical Effects of the Resurrection ) MacArthur -The Lord had concluded His illustration with a reference to the resurrection and reward of the righteous. The scribes and Pharisees understood that He was referring to eternal life, and challenging them to humble themselves to receive it. Earning that resurrection was their supreme hope. They believed that by enduring the minute prescriptions, deprivation, self-sacrifice, and rituals of their religious system they would gain eternal life in God’s kingdom. In all false religions the promise of a good life in the future after death motivates people to put up with the restrictions and burdens imposed on them in this life. (See Luke Commentary) Blessed (3107)(makarios from root makar, but others say from mak = large or lengthy) means to be happy, but not in the usual sense of happiness based on positive circumstances. From the Biblical perspective Makarios describes the person who is free from daily cares and worries because his every breath and circumstance is in the hands of His Maker Who gives him such an assurance (such a "blessing"). Makarios describes the kind of happiness that comes from receiving divine favor. God wants to bless His creation, but we must be in a position to receive His blessing. Proud people are not in such a position, for "God is opposed to the proud, but gives grace (cf "blessing") to the humble." (James 4:6-note). Makarios - 49v - blessed(1), blessed(46), fortunate(1), happier(1), happy(1). Matt. 5:3; Matt. 5:4; Matt. 5:5; Matt. 5:6; Matt. 5:7; Matt. 5:8; Matt. 5:9; Matt. 5:10; Matt. 5:11; Matt. 11:6; Matt. 13:16; Matt. 16:17; Matt. 24:46; Lk. 1:45; Lk. 6:20; Lk. 6:21; Lk. 6:22; Lk. 7:23; Lk. 10:23; Lk. 11:27; Lk. 11:28; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 14:14; Lk. 14:15; Lk. 23:29; Jn. 13:17; Jn. 20:29; Acts 20:35; Acts 26:2; Rom. 4:7; Rom. 4:8; Rom. 14:22; 1 Co. 7:40; 1 Tim. 1:11; 1 Tim. 6:15; Tit. 2:13; Jas. 1:12; Jas. 1:25; 1 Pet. 3:14; 1 Pet. 4:14; Rev. 1:3; Rev. 14:13; Rev. 16:15; Rev. 19:9; Rev. 20:6; Rev. 22:7; Rev. 22:14 Repay...repaid (paid back) (467)(antapodidomi from antí = in turn + apodídomi = render <> from apo = from + didomi = give) means to give back in return for something received. The idea is to practice reciprocity with respect to an obligation. It means to pay back something owed. Antapodidomi is a strong verb (having two prefixes) and is emphatic as indicated by its two uses in this verse. Antapodidomi - 6v - paid back(1), render(1), repaid(1), repay(4), return(1). Lk. 14:14; Rom. 11:35; Rom. 12:19; 1 Thess. 3:9; 2 Thess. 1:6; Heb 10:30 Resurrection (386) (anastasis from ana = up, again + histemi = to cause to stand) literally means “to stand again" or "to cause to stand again" and most NT uses refer to a physical body rising from the dead or coming back to life after having once died. The resurrection is distinguished from belief in reincarnation, which usually involves a series of rebirths from which the soul may seek release. Resurrection has primary reference to the body. The resurrection is the central, defining doctrine and claim of the gospel for as Paul wrote "if Christ has not been raised, then our preaching is vain, your faith also is vain." (1 Cor 15:14) Anastasis - 40v - Matt. 22:23; Matt. 22:28; Matt. 22:30; Matt. 22:31; Mk. 12:18; Mk. 12:23; Lk. 2:34; Lk. 14:14; Lk. 20:27; Lk. 20:33; Lk. 20:35; Lk. 20:36; Jn. 5:29; Jn. 11:24; Jn. 11:25; Acts 1:22; Acts 2:31; Acts 4:2; Acts 4:33; Acts 17:18; Acts 17:32; Acts 23:6; Acts 23:8; Acts 24:15; Acts 24:21; Acts 26:23; Rom. 1:4; Rom. 6:5; 1 Co. 15:12; 1 Co. 15:13; 1 Co. 15:21; 1 Co. 15:42; Phil. 3:10; 2 Tim. 2:18; Heb. 6:2; Heb. 11:35; 1 Pet. 1:3; 1 Pet. 3:21; Rev. 20:5; Rev. 20:6 Righteous (1342) (dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude and in this context pertains to being in accordance with what God requires. He requires righteousness and provides it by grace through faith in Christ (cf verb form dikaioo translated justified in Lk 18:14). In Matthew 13 Jesus describes the righteous as those "who will shine forth as the sun in the kingdom of their Father." (Mt 13:43). Dikaios in Luke and Acts - Lk. 1:6; Lk. 1:17; Lk. 2:25; Lk. 5:32; Lk. 12:57; Lk. 14:14; Lk. 15:7; Lk. 18:9; Lk. 20:20; Lk. 23:47; Lk. 23:50; Acts 3:14; Acts 4:19; Acts 7:52; Acts 10:22; Acts 22:14; Acts 24:15 Who’s On My Guest List? When you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed. —Luke 14:13-14 I love hosting festive dinners. Sometimes I’ll say: “Tonia, we haven’t had anyone over for dinner in a while. Who do you think we should invite?” We go through our proposed guest list and suggest friends we have never invited or have not invited in a while. And it seems like this list is normally comprised of people who look and sound and live like we do, and who can reciprocate. But if we were to ask Jesus whom we should have over for dinner, He would give us a totally different guest list. One day a prominent Pharisee invited Jesus into his home, probably for table fellowship, but possibly to watch Him closely so he could trap Him. While there, Jesus healed a man and taught the host a significant lesson: When making out your guest list for a dinner party, you should not be exclusive—inviting friends, relatives, rich neighbors, and those who can pay you back. Instead, you should be inclusive—inviting the poor, the crippled, the lame, and the blind. Although such people would not be able to pay the host back, Jesus assured him that he would be blessed and that God would reward him (Luke 14:12-14). The poor and needy everywhere Are objects of God’s love and care, But they will always know despair Unless His love with them we share. —D. De Haan Opening our hearts and homes blesses both us and others. I'll Pay You Later You shall be repaid at the resurrection of the just. —Luke 14:14 Suppose a boss were to say to an employee, “We really appreciate what you’re doing around here, but we’ve decided to change the way we pay you. Starting today, we’re going to pay you later—after you retire.” Would the employee jump for joy? Of course not. That’s not the way things work in this world. We like our payment now—or at least every payday. Did you know that God promises to “pay” us later—much later? And He asks us to be happy about it! Jesus suggested that our ultimate reward for the good things we do in His name comes after we die. In Luke 14, Jesus said that if we care for the poor, the lame, and the blind, our reward for such kindness will come at the resurrection of the righteous (Luke 14:14). He also said that if we are persecuted, we should “rejoice in that day and leap for joy! For indeed [our] reward is great in heaven” (6:22-23). Surely, the Lord gives us comfort, love, and guidance today, but what wonderful things He has planned for us in the future! Beyond earth's sorrows, the joys of heaven, Eternal blessings with Christ my Lord; Earth's weeping ended, earth's trials over, Sweet rest in Jesus, O blest reward! —Gilmore What is done for Christ in this life will be rewarded in the life to come. Guest List When you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed. —Luke 14:13-14 Qumran was a first-century Jewish community that had isolated itself from outside influences to prepare for the arrival of the Messiah. They took great care in devotional life, ceremonial washings, and strict adherence to rules of conduct. Surviving documents show that they would not allow the lame, the blind, or the crippled into their communities. This was based on their conviction that anyone with a physical “blemish” was ceremonially unclean. During their table fellowship, disabled people were never on their guest lists. Ironically, at that same time the Messiah of Israel was at work in the cities and villages of Judea and Galilee. Jesus proclaimed His Father’s kingdom, brought teaching and comfort, and worked mighty miracles. Strikingly, He proclaimed: “When you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed” (Luke 14:13-14). The gospel must be shared with all, Not just with those like you and me; For God embraces everyone Who turns to Him to set them free. —Sper The inclusive gospel cannot be shared by an exclusive people. —George Sweeting Luke 14:15 When one of those who were reclining at the table with Him heard this, he said to Him, "Blessed is everyone who will eat bread in the kingdom of God!" KJV Luke 14:15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. Blessed is everyone who will eat bread in the kingdom of God!" Lk 12:37; 13:29; 22:30; Mt 8:11; 25:10; Jn 6:27-59; Rev 19:9 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? TABLE TALK: HESITANCY When one of those who were reclining at the table with Him heard this - What did he hear that prompted the question? In Lk 14:14 he had just alluded to the resurrection of the righteous in the context of a man giving a luncheon or dinner (Lk 14:12ff) and that prompted his statement about the messianic banquet which was an important truth to the Jews. Jesus told the parable in Lk 14:15-24 to show that many of the Jews would be shut out of the kingdom and many Gentiles would be included. Remember that Jesus was still at the Sabbath-day meal at the home of a Pharisee.
Lucas 14
Piper adds that "The word disciple in the New Testament does not mean a second-stage Christian. There are some ministries that are built around this distinction that is just so unbiblical, as if there were converts, then there are disciples who are little "stage-two Christians" who learn more, and then there are disciple makers....Everybody that was converted to Jesus was a disciple. Everybody that was converted to Jesus was a Christian. (What Is Discipleship and How Is It Done?) Gotquestions has an excellent discussion (with which I totally agree) regarding the relationship between a "Christian" and a "disciple": Jesus used the term disciple but never Christian. The first instance of the word Christian is found in the book of Acts: “The disciples were first called Christians in Antioch” (Acts 11:26). Most Bible scholars agree that it is unlikely that the believers themselves thought up the name “Christians.” The early church had other names for themselves, such as “disciples” (Acts 13:52; 20:1; 21:4) and “saints” (Romans 1:7; 1 Corinthians 16:1; Ephesians 1:1) and “brothers” (1 Corinthians 1:9; 1 Peter 3:8). The name “Christian,” meaning “belonging to Christ,” appears to have been invented by those outside of the church. It was most likely meant as a derogatory term. Only two other times does the word appear in the New Testament (Acts 26:28; 1 Peter 4:16). The idea that the term Christian was originally a pejorative finds some support in 1 Peter 4:16: “However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.” Biblically speaking, a Christian is a disciple of Christ. A Christian is someone who has placed his faith in the Lord Jesus Christ (John 1:12). A Christian has been born again by the power of the Holy Spirit (John 3:3). A Christian “belongs to Christ” and is daily being transformed into the likeness of Christ (2 Corinthians 3:18). A true Christian (and not one in name only) will have to be a disciple of Christ as well. That is, he has counted the cost and has totally committed his life to following Jesus. He accepts the call to sacrifice and follows wherever the Lord leads. The Christian disciple completely adheres to the teaching of Jesus, makes Christ his number-one priority, and lives accordingly. He is actively involved in making other Christian disciples (Matthew 28:19–20). A true Christian disciple is a believer in Christ and possesses new life through the indwelling Holy Spirit. Because he loves Christ, a Christian will also be an obedient disciple (John 14:15). Paul describes the reality of being a Christian disciple: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). (What is the difference between a Christian and a disciple?) Steven