The Meaning of Luke 14:28 Explained

Luke 14:28

KJV: For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

YLT: 'For who of you, willing to build a tower, doth not first, having sat down, count the expence, whether he have the things for completing?

Darby: For which of you, desirous of building a tower, does not first sit down and count the cost, if he have what is needed to complete it;

ASV: For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have wherewith to complete it?

KJV Reverse Interlinear

For  which  of  you,  intending  to build  a tower,  sitteth  not  down  first,  and counteth  the cost,  whether  he have  [sufficient] to  finish  [it]? 

What does Luke 14:28 Mean?

Context Summary

Luke 14:25-35 - The Cost Of Discipleship
Here we have our Lord's use of the winnowing-fan. Amid the teeming crowds He knew that there were many light and superficial souls who had not realized the cost involved in discipleship. Mark the thrice-repeated words-cannot be my disciple.
Our love must be greater than the ties of family affection, Luke 14:26; must be greater than our love for our own way, which must be nailed to the Cross, Luke 14:27; must be greater than our love of possessions and property, Luke 14:33. Christ has done more than any other teacher to cement the relationships of human love, but He always asks that they should be subordinated to the claims of God. Oh, for the love that Paul had! See Philippians 3:8.
What a comfort it is to realize that God counted the cost before He set about the task of redemption, whether of a world or of us as individuals. He knew all that it would cost, and surely He did not begin what He cannot complete! [source]

Chapter Summary: Luke 14

1  Jesus heals the dropsy on the Sabbath;
7  teaches humility;
12  to feast the poor;
15  under the parable of the great supper,
23  shows how worldly minded men shall be shut out of heaven
25  Those who will be his disciples, to bear their cross must make their accounts beforehand,
31  lest with shame they revolt from him afterward;
34  and become altogether unprofitable, like salt that has lost its flavor

Greek Commentary for Luke 14:28

Build a tower [πυργον οικοδομησαι]
A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke 13:4) or a watchtower in a vineyard (Matthew 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. [source]
Sit down [κατισας]
Attitude of deliberation.First (πρωτον — prōton). First things first. So in Luke 14:31.Count Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος — psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην — tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω — daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
First [πρωτον]
First things first. So in Luke 14:31. [source]
Count [πσηπιζει]
Common verb in late writers, but only here and Revelation 13:18 in the N.T. The verb is from πσηπος — psēphos a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).The cost (την δαπανην — tēn dapanēn). Old and common word, but here only in the N.T. from δαπτω — daptō to tear, consume, devour. Expense is something which eats up one‘s resources.Whether he hath wherewith to complete it If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
The cost [την δαπανην]
Old and common word, but here only in the N.T. from δαπτω — daptō to tear, consume, devour. Expense is something which eats up one‘s resources. [source]
Whether he hath wherewith to complete it [ει εχει εις απαρτισμον]
If he has anything for completion of it. Απαρτισμον — Apartismon is a rare and late word (in the papyri and only here in the N.T.). It is from απαρτιζω — apartizō to finish off (απ — ap - and αρτιζω — artizō like our articulate), to make even or square. Cf. εχηρτισμενος — exērtismenos in 2 Timothy 3:17. [source]
A tower []
The subject of the parable is the life of Christian discipleship, which is figured by a tower, a lofty structure, as something distinguished from the world and attracting attention. [source]
Counteth [ψηφίζει]
Only here and Revelation 13:18. From ψῆφος , apebble (see Revelation 2:17), used as a counter. Thus Herodotus says that the Egyptians, when they calculate ( λογιζονται ψήφοις , reckon with pebbles)move their hand from right to left (ii., 36). So Aristophanes, “Reckon roughly, not with pebbles ( ψήφοις )but on the hand” (“Wasps,” 656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus: “The Greeks met at the altar of Neptune, and took the ballots ( τὰς ψήφοις ) wherewith they were to give their votes.” Plato: “And you, would you vote ( ἂν ψῆφον θεῖο , cast your pebble ) with me or against me?” (“Protagoras,” 330). See Acts 26:10. [source]
Cost [τὴν δαπάνην]
Allied to δάπτω , to devour. Hence expense, as something which eats up resources. [source]
Sufficient [εἰς ἀπαρτισμόν]
Lit., unto completion. The kindred verb ἀπαρτίζω , not used in New Testament, means to make even or square, and hence to complete. [source]

Reverse Greek Commentary Search for Luke 14:28

Luke 15:14 Spent []
See on cost, Luke 14:28. [source]
Luke 14:32 An ambassage [πρεσβειαν]
Old and common word for the office of ambassador, composed of old men The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
Luke 15:14 When he had spent [δαπανησαντος αυτου]
Genitive absolute. The verb is here used in a bad sense as in James 4:3. See note on dapanē Luke 14:28. [source]
Luke 14:32 Asketh conditions of peace [ερωται προς ειρηνην]
The use of ερωταω — erōtaō in this sense of beg or petition is common in the papyri and Koiné generally. The original use of asking a question survives also. The text is uncertain concerning προς ειρηνην — pros eirēnēn which means with ερωταω — erōtaō to ask negotiations for peace. In B we have εις — eis instead of προς — pros like Luke 14:28. Most MSS. have τα — ta before προς — pros or εις — eis but not in Aleph and B. It is possible that the τα — ta was omitted because of preceding ται — tai (ομοεοτελευτον — homoeoteleuton), but the sense is the same. See note on Romans 14:19 τα της ειρηνης — ta tēs eirēnēs the things of peace, which concern or look towards peace, the preliminaries of peace. [source]
Acts 26:10 Gave my voice [κατήνεγκα ψῆφον]
Lit., laid down my vote. See on counteth, Luke 14:28. Some suppose that Paul here refers to casting his vote as a member of the Sanhedrim; in which case he must have been married and the father of a family. But this there is no reason for believing (compare 1 Corinthians 7:7, 1 Corinthians 7:8); and the phrase may be taken as expressing merely moral assent and approval. [source]
Acts 19:19 Counted [συνεψήφισαν]
Only here in New Testament. See on Luke 14:28. The preposition σύν , together, in the compound verb, indicates the reckoning up of the sum-total. [source]
Acts 1:26 He was numbered [συγκατεψηφίσθη]
Only here in New Testament. See on counteth, Luke 14:28. [source]
Acts 1:26 He was numbered [συνκατεπσηπιστη]
To the Jews the lot did not suggest gambling, but “the O.T. method of learning the will of Jehovah” (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound συνκαταπσηπιζω — sunkatapsēphizō occurs here alone in the N.T. and elsewhere only in Plutarch (Them. 21) in the middle voice for condemning with others. Συνπσηπιζω — Sunpsēphizō occurs in the middle voice in Acts 19:19 for counting up money and also in Aristophanes. Πσηπιζω — Psēphizō with δαπανην — dapanēn occurs in Luke 14:28 for counting the cost and in Revelation 13:18 for “counting” the number of the beast. The ancients used pebbles (πσηποι — psēphoi) in voting, black for condemning, white (Revelation 2:17) in acquitting. Here it is used in much the same sense as καταριτμεω — katarithmeō in Acts 1:17. [source]
James 4:3 That ye may spend it in your pleasures [ινα εν ταις ηδοναις υμων δαπανησητε]
Purpose clause with ινα — hina and the first aorist subjunctive of δαπαναω — dapanaō old verb from δαπανη — dapanē cost (Luke 14:28 only in N.T.), to squander (Luke 15:14). God does not hear prayers like this. [source]
Revelation 2:17 A white stone [ψῆφον λευκὴν]
See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
-DIVIDER-
Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
-DIVIDER-
Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
-DIVIDER-
Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
-DIVIDER-
In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture. [source]

Revelation 13:18 Count [ψηφισάτω]
See on Luke 14:28. [source]
Revelation 13:18 Let him count [πσηπισατω]
First active imperative of πσηπιζω — psēphizō old verb (from πσηπος — psēphos pebble), to count, in N.T. only here and Luke 14:28. [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER-
-DIVIDER-
This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER-
-DIVIDER-
“Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
-DIVIDER-
Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
-DIVIDER-
Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
-DIVIDER-
Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
-DIVIDER-
In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]

Revelation 13:18 He that understands [ο εχων νουν]
“The one having intelligence” in such matters. Cf. the adverb νουνεχως — nounechōs (discreetly) in Mark 12:34.Let him count (πσηπισατω — psēphisatō). First active imperative of πσηπιζω — psēphizō old verb (from πσηπος — psēphos pebble), to count, in N.T. only here and Luke 14:28.The number of a man “A man‘s number.” But what man and what name?Six hundred and sixty-six (εχακοσιοι εχηκοντα εχ — hexakosioi hexēkonta hex). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell? [source]

What do the individual words in Luke 14:28 mean?

Which for of you desiring a tower to build not first having sat down counts the cost whether he has for [its] completion
Τίς γὰρ ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην εἰ ἔχει εἰς ἀπαρτισμόν

θέλων  desiring 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: θέλω  
Sense: to will, have in mind, intend.
πύργον  a  tower 
Parse: Noun, Accusative Masculine Singular
Root: πύργος  
Sense: a tower.
οἰκοδομῆσαι  to  build 
Parse: Verb, Aorist Infinitive Active
Root: οἰκοδομέω 
Sense: to build a house, erect a building.
πρῶτον  first 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
καθίσας  having  sat  down 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: καθίζω  
Sense: to make to sit down.
ψηφίζει  counts 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ψηφίζω  
Sense: to count with pebbles, to compute, calculate, reckon.
δαπάνην  cost 
Parse: Noun, Accusative Feminine Singular
Root: δαπάνη  
Sense: expense, cost.
εἰ  whether 
Parse: Conjunction
Root: εἰ  
Sense: if, whether.
ἔχει  he  has 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
ἀπαρτισμόν  [its]  completion 
Parse: Noun, Accusative Masculine Singular
Root: ἀπαρτισμός  
Sense: completion.