Luke 14:7

Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Psa 39:1, Psa 39:2), for, notwithstanding the provocation given him, he had not his heart hot within him, nor was his spirit stirred. We must not only not allow any corrupt communication at our tables, such as that of the hypocritical mockers at feasts, but we must go beyond common harmless talk, and should take occasion from God's goodness to us at our tables to speak well of him, and learn to spiritualize common things. The lips of the righteous should then feed many. Our Lord Jesus was among persons of quality, yet, as one that had not respect of persons,

I. He takes occasion to reprove the guests for striving to sit uppermost, and thence gives us a lesson of humility.

1. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table, Luk 14:7. He had charged that sort of men with this in general, Luk 11:43. Here he brings home the charge to particular persons; for Christ will give every man his own. He marked how they chose out the chief rooms; every man, as he came in, got as near the best seat as he could. Note, Even in the common actions of life, Christ's eye is upon us, and he marks what we do, not only in our religious assemblies, but at our tables, and makes remarks upon it.

2. He observed how those who were thus aspiring often exposed themselves, and came off with a slur; whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it. (1.) Those who, when they come in, assume the highest seats, may perhaps be degraded, and forced to come down to give place to one more honourable, Luk 14:8, Luk 14:9. Note, It ought to check our high thoughts of ourselves to think how many there are that are more honourable than we, not only in respect of worldly dignities, but of personal merits and accomplishments. Instead of being proud that so many give place to us, it should be humbling to us that there are so many that we must give place to. The master of the feast will marshal his guests, and will not see the more honourable kept out of the seat that is his due, and therefore will make bold to take him lower that usurped it; Give this man place; and this will be a disgrace before all the company to him that would be thought more deserving than he really was. Note, Pride will have shame, and will at last have a fall. (2.) Those who, when they come in, content themselves with the lowest seats, are likely to be preferred (Luk 14:10): "Go, and seat thyself in the lowest room, as taking it for granted that thy friend, who invited thee, has guests to come that are of better rank and quality than thou are; but perhaps it may not prove so, and then it will be said to thee, Friend, go up higher. The master of the feast will be so just to thee as not to keep thee at the lower end of the table because thou wert so modest as to seat thyself there." Note, The way to rise high is to begin low, and this recommends a man to those about him: "Thou shalt have honour and respect before those that sit with thee. They will see thee to be an honourable man, beyond what at first they thought; and honour appears the brighter for shining out of obscurity. They will likewise see thee to be a humble man, which is the greatest honour of all. Our Saviour here refers to that advice of Solomon (Pro 25:6, Pro 25:7), Stand not in the place of great men, for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower." And Dr. Lightfoot quotes a parable out of one of the rabbin somewhat like this. "Three men," said he, "were bidden to a feast; one sat highest, For, said he, I am a prince; the other next, For, said he, I am a wise man; the other lowest, For, said he, I am a humble man. The king seated the humble man highest, and put the prince lowest."

3. He applied this generally, and would have us all learn not to mind high things, but to content ourselves with mean things, as for other reasons, so for this, because pride and ambition are disgraceful before men: for whosoever exalteth himself shall be abased; but humility and self-denial are really honourable: he that humbleth himself shall be exalted, Luk 14:11. We see in other instances that a man's pride will bring him low, but honour shall uphold the humble in spirit, and before honour is humility.

II. He takes occasion to reprove the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should rather have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford themselves a good meal's meat. See Neh 8:10. Our Saviour here teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity and in magnificent house-keeping.

1. "Covet not to treat the rich; invite not thy friends, and brethren, and neighbours, that are rich," Luk 14:12. This does not prohibit the entertaining of such; there may be occasion for it, for the cultivating of friendship among relations and neighbours. But, (1.) "Do not make a common custom of it; spend as little as thou canst that way, that thou mayest not disable thyself to lay out in a much better way, in almsgiving. Thou wilt find it very expensive and troublesome; one feast for the rich will make a great many meals for the poor." Solomon saith, He that giveth to the rich shall surely come to want, Pro 22:16. "Give" (saith Pliny, Epist.) "to thy friends, but let it be to thy poor friends, not to those that need thee not." (2.) "Be not proud of it." Many make feasts only to make a show, as Ahasuerus did (Est 1:3, Est 1:4), and it is no reputation to them, they think, if they have not persons of quality to dine with them, and thus rob their families, to please their fancies. (3.) "Aim not at being paid again in your own coin." This is that which our Saviour blames in making such entertainments: "You commonly do it in hopes that you will be invited by them, and so a recompence will be made you; you will be gratified with such dainties and varieties as you treat your friends with, and this will feed your sensuality and luxury, and you will be no real gainer at last."

2. "Be forward to relieve the poor (Luk 14:13, Luk 14:14): When thou makest a feast, instead of furnishing thyself with what is rare and nice, get thy table spread with a competency of plain and wholesome meat, which will not be so costly, and invite the poor and maimed, such as have nothing to live upon, nor are able to work for their living. These are objects of charity; they want necessaries; furnish them, and they will recompense thee with their prayers; they will commend thy provisions, which the rich, it may be, will despise. They will go away, and thank God for thee, when the rich will go away and reproach thee. Say not that thou art a loser, because they cannot recompense thee, thou art so much out of pocket; no, it is so much set out to the best interest, on the best security, for thou shall be recompensed at the resurrection of the just." There will be a resurrection of the just, a future state of the just. There is a state of happiness reserved for them in the other world; and we may be sure that the charitable will be remembered in the resurrection of the just, for alms are righteousness. Works of charity perhaps may not be rewarded in this world, for the things of this world are not the best things, and therefore God does not pay the best men in those things; but they shall in no wise lose their reward; they shall be recompensed in the resurrection. It will be found that the longest voyages make the richest returns, and that the charitable will be no losers, but unspeakable gainers, by having their recompense adjourned till the resurrection.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_14:7-11

He put forth a parable to those which were bidden

Christs great text book

When He marked how they … The book of daily life was Christs great text-book.

What every man did, gave Him a subject; every word He heard started a novel theme. We poor preachers of the nineteenth century often cannot find s text, and say to one another, What have you been preaching about? I wish I could get hold of another subject or two. Poor professional dunderheads! and the great book of life--joy, sorrow, tragedy, comedy--is open night and day. Jesus Christ putforth a parable, not after He had been shutting Himself up for a fortnight, and reading the classic literature of immemorial time, but when He marked how they … Keep your eyes open if you would preach well keep your eyes open upon the moving panorama immediately in front of you, omit nothing, see every line and every hue, and hold your ear open to catch every tone, loud and sweet, low and full of sighing, and all the meaning of the masonry of God. Jesus Christ was, in this sense of the term, preeminently an extemporaneous speaker, not an extemporaneous thinker. There is no occasion for all your elaborate preparation of words, if you have an elaborate preparation of yourself. Herein the preacher would do well, not so much to prepare his sermon as to prepare himself--his life, his manhood, his soul. As for the words, let him rule over them, call them like servants to do his behest, and order them to express his regal will. What sermons our Saviour would have if He stood here now! He would mark how that man came in and tried to occupy two seats all to himself--a cunning fallow, a man who has great skill in spreading his coat out and looking big, so as to deceive a whole staff of stewards. What a sermon lie would have evoked on selfishness, on want of nobleness and dignity of temper! How the Lord would have shown him how to make himself half the size, so as to accommodate some poor weak person who had struggled miles to be here, and is obliged to stand. I have been enabled to count the number of pews from the front of the pulpit where the man is. I paused there. My Lord--keener, truer--would have founded a sermon on the ill-behaviour. He would have spoken about us all. He would have known who came here through mere curiosity, who was thinking about finery and amusement, who was shopkeeping even in the church, buying and selling to-morrow in advance; and upon every one of us, preacher and hearers, lie would have founded a discourse. Do you wonder now at His graphic, vivid talk? Do you wonder now whence He got His accent Can you marvel any longer to what He was indebted for His emphasis, His clearness, His directness of speech, His practical exhortation? He put forth a parable when He remarked how they did the marketing, dressed themselves, trained or mistrained their families, went to church for evil purposes, spake hard words about one another, took the disennobling instead of the elevating view of their neigh hours work and conversation. The hearers gave that preacher His text, and what they gave lie took, and sent back again in flame or in blessing. (Joseph Parker, D. D.)

Sit not down in the highest room

Lessons

1. That Christianity is intended to enter into our whole conduct, not only when we are engaged in religious exercises, but even in our social intercourse with our fellow-creatures. Nothing, you see, can be a greater mistake than to suppose that religion is to be confined to the church or to the closet. It is intended to regulate our thoughts and passions, and to dispose us always to cherish those dispositions which are amiable.

2. We infer from this passage that humility is a disposition essential to true Christianity, which ought to be exercised, not only on great occasions, but at all times; and that it does not consist merely in speeches, but includes actions done even in the most common intercourse of life.

3. Nothing can be more true than the declaration of our Saviour in the eleventh verse: For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. In uttering this maxim He addresses human feelings. He allows that all men aspire after distinction and honour, but requires that these should be sought after by humility. For he who is not humble, but cherishes pride and vanity, shall be subjected to mortification and disgrace. On the other hand, all are ready to raise the humble man, and to rejoice in his exaltation. Even if he should pass unnoticed by his fellow-creatures, the exercise of humility will constantly improve him, and will at length enable him, with the blessing of God, to attain the true dignity which belongs to superior excellence: For the kingdom of heaven is his. (J. Thomson, D. D.)

Christs table-talk

Some interesting volumes have been published under the title of Table-Talk. That of Luther is well known, in which many striking sayings of the great reformer are preserved, which would otherwise have sunk into oblivion. To other works of a biographical character, the above designation might have been appropriately given, especially Boswells Life of Johnson. We need not say that its chief charm, the one feature in which its interest and value pre-eminently consists, is not the incidents it contains, but the conversational observations which are recorded. The table-talk, however, of Luther and Johnson, instructive and important as it was, is not for a moment to be compared with that to which we are permitted to listen on the present occasion. We have in this chapter, as well as in many other parts of the gospel narratives, the table-talk of Christ. And while in His more public addresses, never man spake like this man, the same can be said of Him with equal truth concerning all He uttered in those social gatherings to which, from various motives, He was occasionally invited.

The gospel inculcates good manners

There are no manners so refined and graceful as those taught in the gospel, because the gospel refers all to the heart. The habit of pushing, as we expressively call it, whether in affairs of smaller or greater importance, seems expressly discountenanced by the spirit of the gospel, and something very different is taught. We who have to bring up our children to make their way in life, should be careful how far we stimulate in them the pushing instinct. Do not encourage them to be loud and clamorous in asking, and to make the interest of Number one the point of only or first importance, and to thrust others aside. Doubtless we have much counter-opinion to meet on points like these, but let us hold to it that the manners which are pervaded by the evangelical spirit and temper are the true manners, both for the gentleman and the man of the world. It is said, If we do not look after ourselves, no one else will. Certainly, as our great poet says, Self-love is not so vile a sin as self-neglecting. But this is not the point. It is a self-love indulged so far that it becomes indifferent to the rights of others; it is the restless desire to get out of our proper place, and seize that which belongs to another, which is condemned. The world is always glad of people who are bent upon doing their duty and who keep their place, and takes delight in putting down those who do not know their place, and would grasp at honours not their due. Christs lesson is one that comes home to us. It is not in the first instance a lofty and spiritual lesson, but a hint for our behaviour in the world of every day. And it is observable that He appeals to two very powerful passions--the sense of shame and the love of honour. If, in effect He says, you will persist in snatching at honours or advantages to which you are not entitled, you are on your way to be ridiculed, perhaps to be disgraced. If, on the other hand, you take a low place, lower, possibly, than that to which you are entitled, the chances are all in your favour. You may be promoted, and your promotion will bring honour upon you. An Oriental proverb says, Sit in your place, and no man can make you rise. In other words, at lifes feast sit down where all will accord you room, where none will dispute your right to be--a place that is lowly, therefore not envied; and there you may sit in peace and comfort. No man can disturb you in a place secured to you by the good will and respect of your neighbours. How much better this than to be contending for a position which the spite of others will not permit you to enjoy, and from which, sooner or later, you are likely to be removed. To how lofty a religious application is this lesson carried in the parable of the Pharisee and the publican! (E. Johnson, M. A.)

Amongst the lowly

We are all the subjects of love and of truth. We should indeed be dishonoured by absence from the feast; but as present, we show our fitness for honour by placing ourselves at the disposal of our royal host. We take the lowest room, and in that bright presence not the remotest corner is dark. Admission even, without promotion, is happiness. But Love, with his truth-anointed eyes, will soon see at which of the lesser tables we are suited to preside; among which group of guests we may best receive and dispense joy; and in what place and office of the festival we shall find our strength most free for generous exertion. Possibly, Love may see that we shell find it the truest promotion to remain in the lowest room and keep the door, and make those happy who, not fitted as yet to occupy high places, were nevertheless thought worthy of admission. Some of the great must always remain amongst the lowly, lest these become neglected and desponding, and a lowly heart is needed for this service. Perhaps our Saviour was sitting in a humble place, that the humbler part of the company might see and hear Him; and had declined, though with acknowledgment, the courteous request of the Pharisee that He would come up higher. (T. T. Lynch.)

Promotion not to be sought apart from ability

There is a weapon much used in the contests of life--the elbow. We elbow our way on in the world. And there is another weapon, less regarded, but powerful--the knee. We must stoop the back to succeed in husbandry; and we must bend the knee to subdue the evil power that assails us from below, the enemy, whose strength is in his pride. And humility is not a temper to be put off on promotion; it is our safeguard in the sorrows of our early career, our ornament in elevation. At the first, like a shield--beautiful as well as protective; and at the last, like health--safety as well as beauty. If, then, you ask, Am I sure of promotion if I take the lowest place? Yes, sure, we reply, if you take it with a lowly heart. But many seek promotion, as if it were--in a spiritual, that is, in a real, sense--possible, apart from true ability. Will any one blame the sapling for desiring to become an oak? or even the little forget-me-not for wishing to be made the memorial of some good mans friendship? No; nor will we blame any man for asking a field for his strength, and an opportunity for his talent. Rut many seek promotion with little thought of service and capacity. As if one should come to us, complaining of his lot, and we should say, I need a captain for one of my ships; will you take the post? Captain of a ship, he exclaims, I never was at sea. Oh, but we say, there are two hundred men on board to do your bidding. Ah, but he cries, I could not even tell them what sails to unfurl. But, we add, the ship is going on a lucrative voyage; the captain will be well remunerated. Ah, he says, I could take the money. And, indeed, that is what he seeks. Men may not know how to earn a loaf, still less how to make and to bake one; but they know that they could eat it. They may know themselves unable to fulfil a high function, yet they do not deem a high chair unsuitable for them, because the cushion is soft! True promotion, however, is like that of the captain, who is the first man in the rule of a storm, and the last man in flight from a peril. No man should wish for degrees of wealth and praise unsuited to his inward attainments. He cannot indeed be rich to good ends, to his own welfare or his neighbours, without being wise and good. He cannot honestly and safely receive the praise of men unless he deserves their love. Humility is then the necessary condition of all true and abiding promotion. All going forward that comes of a vain heart comes to a bad end. Vanity raised us; into vanity we sink. We have but stepped on, to be put back again. Now we begin with shame to take the lowest room. Humility does not imply, but is inconsistent with, baseness of spirit. It knows self as feeble, because it knows God as strong. It is the vision of Gods glory that gives us the discovery of our own poverty; we feel, but not abjectly, our dependence upon Him. We are utterly yet hopefully dependent. It is He who shall appoint to us our places, we seeking first to do the duties next us in the best way; content with a low place because of a good work, wishing for a higher one because of a better. Through humility the lowest things are well done; and as we rise, we shall need the knowledge that experience of such work will bring us, for we shall need to direct, and still occasionally to perform, labours which once exclusively occupied us. The wise master-builder is acquainted with the humbler tools and meaner services his work needs, and so can both control and encourage all the workmen he employs. Humility may fail to secure earthly promotion, and yet the capable man will often rise through it to places of serviceable power and pleasant esteem.

Results in this world do not at once and invariably illustrate spiritual laws, but they frequently do so. (T. T. Lynch.)

Take the lowest room

Most persons agree to say that their earliest religious days were their happiest and best. May not this be traced, in part at least, to the fact that, at the beginning, we all take a lower place than we do afterwards? Was not it that then you were least in your own eyes--that your feelings were more child-like--that you had more abasing views of the wickedness of your own heart than now? Or, you say, My prayers are not effectual. I do not get answers when I pray, either for myself or others; and, in consequence of this discouragement, prayer has become lately a different thing to me, a thing without life, a thing without reality--then I remind you, Those that point their arrows high must draw theirbows down low. You must go lower. Remember that it was to one who felt herself a dog that our Lord said, O woman, great is thy faith; and then gave her everything she asked--Be it unto thee even as thou wilt. Be sure there is a lower room in prayer than you have yet found. You must discover it, and go down into it, or you cannot find real peace of mind. Now, let us go into this matter a little deliberately. You use the ordinances of the Church and the private means of grace. It is well. Do you look for peace because you do this You say, No; I look for peace because I trust in Christ. That is better. But there is a lower room than that; and therefore a better way than that. We get forgiveness--and peace, the fruit of forgiveness--not because we do anything, or believe anything, or because we are anything--but because God is God, and because Christ is Christ. It is the out-flowing of the free sovereignty of Gods eternal grace, which, by believing, we take--and we, where are we?--but for that grace, in hell! You are to feel the amazing distance which there is between you and a holy God. God, be merciful. That is the lowest room; and the way home is nearer and quicker--I tell you that man went down to his house justified. (J. Vaughan, M. A.)

True humility

Sit down in the lowest room. But first, let me guard my meaning. To say, I am not a child of God, He does not love me, this is not to sit down in the lowest room. This lowers Gods grace, but it does not lower you; rather, it puts you up. Neither is it to go down, and sit in the lowest room to reason upon any duty; it is above that--Who am I that I should do such a work as this? Do you not know that you are one thing, and the grace of God that is in you is another thing? Nor yet is it to take the lowest room to be ignorant of, or to deny the possession of talents which God has given you. Still less is it intended that these words should extend to heaven, and that we should be content with the lowest place in the many mansions. I can never for a moment hold with those who say, Let me get only within the gate of heaven, and I shall be satisfied. Avoiding, then, these misinterpretations, let us now consider what is the real meaning of the words. First, towards God. What is the lowest room towards God? Now I conceive it to be, to be content simply to take God at His word, without asking any questions, or raising any doubts, but to accept, at His hand, all that God graciously vouchsafes to give you, the pardon, and the peace; to be a receptacle of love, a vessel into which, of His free mercy, He has poured, and is pouring now, and will go on to pour for ever, the abundance of His grace. Next, it is to be just what God makes you, to rest where He places you, to do what He tells you, only because He is everything, and you are nothing, conscious of a weakness which can only stand by leaning, and an ignorance which needs constant teaching. But now, how to man? This is the point which I wish to view this morning as practically as I can. But unless the relationship is right with God, it is quite useless to expect it will be right with man. Then make the well-balanced sense of what you are, and what God is, the inner sense of weakness and strength which makes true humility, a subject of express, special prayer; that when you pass into company, you may be able to know, by a quick perception, what your own proper part is--to speak, or to be silent; to take a lead, or to go into the shade. But whichever it be, bare prepared yourself to put self out of sight; do not make yourself the hero of what you say, specially when you speak of personal religion. I)o not expect, or lay yourself out for notice, but seeks others preferment. Anything approaching to argument would be an occasion which would especially call for this self-discipline of taking the lowest room. Be on your guard, then, that self does not go up. Have a strong jealousy for the right, and fight for it; but do not confound your victory and the vindication of truth. If there be anything particular to be said, or any work to be done, and you see another willing to do it, and who can do it better than you, stand by, and let that other speak or act. But if there be not such a one, it will be as true humility to go boldly forward, and do it yourself. Only copy your great Pattern, and retire out of sight the moment it is said or done. If there be one among those you meet who is less thought of than the rest, show to that one the more kindness and attention. Do not put yourself up into the chair of judgment upon any man; but rather see yourself as you are--everybody is inferior in something, far worse than that man in somethings. If you wish to do good to any one, remember that the way is not to treat him as if you were above him, but to go down to his level, below his level, and to speak to him respectfully. Sympathy is power; but there is no sympathy where there is self. If, brethren, you have failed in any relation towards God or man, the reason is mostly that you have not yet gone low enough. If you have not peace--if you have few or no answers to prayer--here, probably, is the chief cause. Therefore just try the remedy, Go and sit down in the lower room. If you are troubled with suggestions of infidelity, the main reason is this, intellect has gone up too high. You are sitting as judge upon the Bible, when you ought rather to be the culprit at its bar. Be more a little child, handling the immensities of the mind of the Eternal. Go and sit down in the lower room. And if you have not succeeded in your mission of life, this is the root; if you will go and be less, you will do much more. (J. Vaughan, M. A.)

Friend, go up higher

Friend, go up higher

We have been taught to regard this parable as a counsel of prudence, and of a somewhat worldly prudence, rather than as a counsel of perfection. Some of our best commentators so read it, while they confess that thus read, it enforces an artificial rather than a real humility, that it even makes an affected humility the cloak of a selfish ambition which is only too real and perilous. What this interpretation really comes to is this, that when our Lord was speaking to men who eagerly grasped at the best places, all He had to give them was some ironic advice on the best way of securing that paltry end, in the hope that, if they learned not to snatch at what they desired, they might by-and-by come to desire something higher and better. Is that like Him? Do you recognize His manner, His spirit, in it? Can you possibly be content with such an interpretation of His words?

I. Even if we take the parable simply as A COUNSEL OF PRUDENCE, considering the lips from which it fell, there is surely much more in it, Why may we not take it as enjoining a genuine and unaffected humility; as teaching that the only distinction which deserves a thought is that which is freely bestowed on men of a lowly and kindly spirit? Why may we not take it as setting forth a truth which experience abundantly confirms, viz., that even the most worldly and selfish of men have a sincere respect for the unworldly; that the only men who they can bear to see preferred before themselves are those of a spirit so gentle and sweet and unselfish as not to grasp at any such preference or distinction?

II. BUT MAY WE NOT TAKE IT AS A COUNSEL OF PERFECTION? In the Church, as well as in the world, we find men and women of a pushing, forward spirit, a selfish and conceited temperament, who covet earnestly the best seat rather than the best gift, and the first place rather than the prime virtues; who never doubt that, let others be where they will, they are entitled to sit down in the highest room. And, curiously enough, it is the comparatively ignorant who are most deeply convinced of their own wisdom; the narrow mind which is most sure that it is always in the right; those who have the least in which to trust, who trust in themselves; those who are most incompetent to rule, who are most ambitious of rule, most vexed and incensed if they are not suffered to rule. What they most need, then, is to hear a Voice, whose authority they cannot contest, which bids them take a lower place, both in the Church and in their own conceit, than that which on very slender evidence they have assumed to be their due. On the other hand, happily, we find many men and women in the Church, who are either naturally of a meek and quiet spirit, or who, by the grace of God, have so far tamed and subdued their natural self-will and self-conceit as to show, by word and deed, that they are familiar with their own weakness, and are on their guard against it. And when the Voice comes to them, Friend, go up higher, take a more honourable post, not that you may be better seen or receive praise from men, but that you may serve them better, on a larger scale, or in a more public way, no one is more unaffectedly surprised than they are. Yet these are precisely the men whom we all delight to honour and to see honoured. Because they abase themselves, we rejoice in their exaltation.

III. Does, however, even this wholesome and pertinent lesson on humility exhaust the spiritual meaning which we are told this parable must have? By no means, I think. WE MAY READ IT IN A SENSE IN WHICH EVEN THE UNWELCOME COMMAND, GO DOWN LOWER, MAY BECOME WELCOME TO US, AND MAY REALLY MEAN, COME UP HIGHER. How often does our Lord compare the kingdom of heaven--i.e., the ideal Church--to a feast to which all are invited, and all may come without money and without price I And when we listen to the call, come into His kingdom, and sit down at His table, how often does the first joy of our salvation fade into disappointment and dismay as we perceive that His salvation is in large measure a salvation from ourselves, that His call is a call to share in His own self-sacrificing love, His unthanked toil, or even His poverty, shame, and affliction! When we first apprehend what His call really means, does it not seem to us as if it were a command to come down, not only from all that we once took pleasure or pride in, but also from the very honours and enjoyments which we had looked for in His kingdom and service? Alas, how we misread His love! For what can any call to the cross be, but a call to the throne? (S. Cox, D. D.)

The outward place reacting upon the inward spirit

Does the Lord here inculcate a feigned humility? By no means: He simply enjoins that a man should mortify his individual pride and self-seeking--an act of self-discipline which is in itself always wholesome and beneficial. If the man deserved the lowest or a lower place, then all was right; he took that to which alone he was fairly entitled. If he took a place below what he was entitled to, then he left it to the master of the feast, the only fountain of honour, to redress matters. Anyhow he set an example of minding not high things, but in lowliness of mind esteeming others better than himself. It is to be remembered that in one of any real worth, the outward act would react on the inward spirit. The pride of spirit is fostered by outward self-assertion, and mortified by outward self-abasement. (M. F.Sadler.)

Pride and humility before the Divine Prince

With respect to the spiritual meaning of the parable, we have a remarkable key to it in Pro_25:6-7. The Lord must have had this place in His eye; He must have meant Himself by the prince, for it was He who, as the Wisdom of God, inspired this passage. All pride, all self-assertion, all seeking of great things takes place in the presence of a King, the supreme Fountain of Honour, the Lord of both worlds, the present and the future. It is very necessary for us to remember this, for the shame and confusion of face which in this parable is represented as the lot of mortified pride does not always follow it in this world. Self-assertion, self-assumption, forwardness, and boasting, do not always entail a disgraceful fall upon the man who displays them. The meek do not as yet inherit the earth; though, if we can trust the words of Christ, they assuredly will. David asks, how is it that ungodly men speak so disdainfully, and make such proud boastings. Men who are ambitious and self-seeking at times attain to the height of their ambition, provided, of course, that they have other qualities, such as prudence, cleverness, and perseverance. But a day is coming when the words of Christ with which the parable concludes (verse 11), will be verified in the case of every man. He Himself is the King before whom all pride displays itself, and before whom it will be abased. And there is the greater reason that He should do so, for when He had the highest place in the universe next to the Eternal Father, He abased Himself, and took the lowest place, even the place of the cross of death, in order that He might exalt those who have followed the example of His humility. The Judge at that day will remember and humble every act of pride, just as He will remember and reward every act of humility. Does this seem too much? Not for One who numbers the hairs of our heads, and without whose permission no sparrow falls, and who has engaged to bring every idle word into judgment, and make manifest the secrets of all hearts. Should it not, then, be a matter of prayer that God may humble us here rather than hereafter? It may be very bitter to have our pride mortified now, but it will be a thousandfold more bitter to have it mortified before men and angels, above all in the presence of the Prince whom our eyes have seen. (M. F.Sadler.)

The inferior seat preferred

It is said that General Gordon used to sit in the gallery of the church among the poor until, his fame becoming known, he was asked to sit in the luxurious seats appointed for the grandees, but that he preferred to keep the seat in which he had so long sat unnoticed and unknown.

Whosoever exalteth himself shall be abased

On the vice of pride

I. THE VICE OF PRIDE IS FOOLISH FROM ITS VERY NATURE. We ought all to be deterred from pride by the fact that the proud endeavours to deceive both others and himself by pretended advantages; and also that, instead of gaining honour and favour, he usually renders himself contemptuous and odious. Yet it will help us to a more thorough conviction how utterly unfounded and foolish pride is if we meditate--

1. On the nothingness of man.

(1) In the natural order.

(a) What were we, say one hundred years ago? Nothing! No one thought of us. No one needed us. God called us from nothingness to life because He is good.

(b) What are we now? We are not able to prolong our life for one minute unless God preserves it; we are subject to frailty of body and soul.

(c) What are we to be ere long? We are to pass like a shadow: to die.

(2) In the order of grace.

(a) What have we been? Born in sin; and sinners by our own actions.

(b) What are we to-day? Perhaps hardened in sin, or lukewarm. At best, exceedingly weak.

(c) What shall we be at last? Dreadful uncertainty! Either converted, persevering, happy for ever, or obdurate, relapsing, reprobate for ever. Can we still remain proud, instead o! imploring in the dust the Divine mercy and grace?

2. On the greatness of God.

II. THE VICE OF PRIDE IS FATAL IN ITS CONSEQUENCES

1. In reference to God.

(1) Apostasy;

(2) viciousness;

(3) obduracy.

2. In reference to human society.

(1) Anarchy, caused by the undermining of the pillars of social welfare, fidelity, piety, etc.

(2) Revolution: when haughty governments oppress the people, or when the insolent masses refuse to submit to order.

(3) Ruin of families, caused by dissensions.

3. In reference to individuals.

The proud man is deprived of--

1. Inward peace, which is never enjoyed by a soul enslaved by her own passions, and at variance with God.

2. Outward peace, since it is continually clouded by real or imaginary opposition, affronts, humiliation, and contempt.

3. The enjoyment of true happiness. Although the proud have their triumphs, yet they are insufficient to satisfy mans heart, which will always crave for something more. Haman. (Repertorium Oratoris Sacri.)

Of humility

I. I AM TO CONSIDER WHAT TRUE HUMILITY IS, AND WHEREIN IT CONSISTS.

1. With regard to superiors in general, true humility consists in paying them cheerfully and readily all due honour and respect in those particular regards wherein they are our superiors, notwithstanding any other accidental disadvantages on their side, or advantages on ours.

2. Towards our equals, true humility consists in civil and affable, in courteous and modest behaviour; not in formal pretences of thinking very meanly and contemptibly of ourselves (for such professions are often very consistent with great pride), but in patiently permitting our equals (when it shall so happen) to be preferred before us, not thinking ourselves injured when others but of equal merit chance to be more esteemed, but, on the contrary, rattler suspecting that we judge too favourably of ourselves, and therefore modestly desiring that those who are reputed upon the level with us may have shown unto them rather a greater respect.

3. With regard to our inferiors, humility consists in assuming to ourselves no more than the difference of mens circumstances, and the performance of their respective duties, for preserving the regularity and good order of the world, necessarily requires.

(1) There is a spiritual pride in presuming to sin, upon the sense of the virtues we are in other respects endued with. This was the case of Uzziah, king of Judah.

(2) There is a spiritual pride of vainglory in affecting a public appearance of such actions as in themselves are good and commendable. This was the great fault of the Pharisees (Mar_12:38).

(3) There is a spiritual pride of men confidently justifying themselves, and being wholly insensible of their own failings, while they are very censorious in judging and despising others.

(4) There is still a further degree of spiritual pride in pretending to merit at the hands of God.

(5) There is yet a higher degree of this spiritual pride in pretending to works of supererogation. Lastly. There is a spiritual pride in seeking after and being fond of mysterious and secret things, to the neglect of our plain and manifest duty. It remains that I proceed at this time to propose some arguments to persuade men to the practice of it. And first, the Scripture frequently lays before us the natural ill consequences of pride, and the advantages arising from true humility, even in the natural course and order of things. Pride makes men foolish and void of caution (Pro_11:2).

It makes men negligent and improvident of the future; and this often throws them into sudden calamities (Pro_1:32). It makes men rash and peevish, obstinate and insolent; and this seldom fails to bring down ruin upon them (Pro_16:18). It involves men perpetually in strifes and contentions; and these always multiply sin, and are inconsistent with true happiness (Pro_17:19). It makes men impatient of good advice and instruction, and that renders them incorrigible in their vices Pro_26:12; Pro_26:16; Pro_28:26). Secondly. The next argument the Scripture makes use of, to persuade men to the practice of humility, is this that pride, as tis usually of natural ill consequence, so tis moreoverparticularly hateful to God, who represents Himself as taking delight to bring down the lofty and to exalt the humble. Tis the observation of Eliphaz in the book of Job, Job_22:29 and Job_33:14-17). An instance of which is the description of the haughtiness and the fall of Nebuchadnezzar (Dan_4:30), and the instance of Pharaoh Exo_5:2), and that of Herod (Act_12:21). Another example is that of Haman, in the Book of Esther. Thirdly. The third and last motive the Scripture lays before us, to recommend the practice of humility, is the example of God Himself and of our Lord and Saviour Jesus Christ. In a figurative manner of speaking, the Scripture does sometimes ascribe humility to God, and recommends His condescension as a pattern for us to imitate. The Lord, who dwelleth on high … humbleth Himself to behold the things that are in heaven, and in the earth (Psa_113:6): Though the Lord be high, yet hath He respect unto the lowly (Psa_138:6). And the same manner of speaking is used by God Himself (Isa_57:15). These are the principal arguments the Scripture makes use of to persuade men to the practice of humility in general. There are, moreover, in particular, as many peculiar distinct motives to practise this duty as there are different circumstances and varieties of cases wherein it is to be exercised. Without practising it towards superiors, there can be no government; without exercising it towards equals, there can be no friendship and mutual charity. Then, with regard to inferiors; besides the general example of Christs singular and unspeakable condescension towards us all, there are proper arguments to deter us from pride upon account of every particular advantage we may seem to have over others, whether in respect of our civil stations in the world, or of our natural abilities, or of our religious improvements. If the advantages of our civil stations in the world tempt us to proud and haughty behaviour, we may do well to consider that argument of Job_31:13 : If I did despise the cause of my manservant or of my maidservant when they contended with me, what then shall I do when God riseth up? And Job_34:19 : Heaccepteth not the persons of princes, nor regardeth the rich more than the poor; for they are all the work of His hands. Which same argument is urged also by the wise man: He that oppresseth the poor reproacheth his Maker (Pro_14:31). (S. Clarke, D. D.)

Humility not the way of the world

The worlds rule is the exact opposite of this. The world says, Every man for himself. The way of the world is to struggle and strive for the highest place; to be a pushing man, and a rising man, and a man who will stand stiffly by his rights, and give his enemy as good as be brings, and beat his neighbour out of the market, and show off himself to the best advantage, and try to make the most of whatever wit or money he has to look well in world, that people may look up to him and flatter him and obey him: and so the world has no objection to peoples pretending to be better than they are. (C. Kingsley.)

God the true disposer of men

If God is really the King of the earth, there can be no use in any one setting up himself. If God is really the King of the earth, those who set up themselves must be certain to be brought down from their high thoughts and high assumptions sooner or later. For if God is really the King of the earth, He must be the one to set people up, and not they themselves. There is no blinding God, no hiding from God, no cheating God, just as there is no flattering God. He knows what each and every one of us is fit for. He knows what each and every one of us is worth; and what is more, He knows what we ought to know, that each and every one of us is worth nothing without Him. Therefore there is no use pretending to be better than we are. (C. Kingsley.)

Pride east down

Charles V. was so sure of victory when he invaded France, that he ordered his historians to prepare plenty of paper to record his exploits. But he lost his army by famine and disease, and returned crestfallen.

Humility exalted

The day Sir Eardley Wilmot kissed his Majestys hands on being appointed Chief Justice, one of his sons, a youth of seventeen, attended him to his bedside. Now, said he, my son, I will tell you a secret worth your knowing and remembering. The elevation I have met with in life, particularly this last instance of it, has not been owing to any superior merit or abilities, but to my humility, to my not having set up myself above others, and to an uniform endeavour to pass through life void of offence towards God and man.

Humility a safeguard

A French general, riding on horseback at the head of his troops, heard a soldier complain, It is very easy for the general to command us forward while he rides and we walk. Then the general dismounted, and compelled the grumbler to get on the horse. Coming through a ravine a bullet from a sharp-shooter struck the rider, and he fell dead. Then the general said, How much safer it is to walk than to ride!

Lowliness allied to loveliness

A humble saint looks most like a citizen of heaven. He is the most lovely professor who is the most lowly. As incense smells the sweetest when it is beaten the smallest, so saints look fairest when they lie lowest. (T. Secker.)

Humility allied to modesty

The humble soul is like the violet, which grows low, hangs the head downwards, and hides itself with its own leaves; and were it not that the fragrant smell of his many graces discovered him to the world, he would choose to live and die in secrecy. (Sunday Teachers Treasury.)

Humility the essence of Christianity

St. Augustine being asked What is the first article in the Christian religion? replied, Humility. And what the second? Humility. And what the third? Humility.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 14:7-11. And he put forth a parable — The ensuing discourse is so termed, because several parts of it are not to be understood literally. To those which were bidden — From this circumstance, that the guests were bidden, and from what is said, Luk 14:12, it appears that this was a great entertainment, to which many were invited: which renders it still more probable that the meeting was concerted, and the company chosen with a view to insnare Jesus. When he marked how they chose out the chief rooms — Πρωτοκλισιας, the chief seats. The pride of the Pharisees discovered itself in the anxiety which each of them had manifested to get the chief places at table. Jesus had taken notice of it, and now showed them both the evil and the folly of their behaviour, by its consequences. He mentioned this in particular, that pride exposes a man to many affronts, every one being desirous to mortify a vain person; whereas humility is the surest way to respect. The general scope of what our Lord here says is, (not only at a marriage-feast, but on every occasion,) He that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Parable on Humility, Luk_14:7-11.

The miracle and its discussion is over; but as the guests come to recline upon the couches at table, the dispute, discreditable, but common in those times, arises as to which shall occupy the most honourable place at table. Our Lord makes it the occasion of a lesson.

7. A parable—Truly a parable; for though at first it seems a series of precepts upon good manners, yet it contains as the concluding verse, 11, a doctrine of wisdom belonging to the divine administration.

Be humble before God, if thou wouldst attain a high place at his right hand. To those which were hidden—Lesson first, Luk_14:7-11, is for the guests; lesson second, 12-14, is for the host. Like a good provider, the Lord dispenses the proper share for each.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_14:7. Put forth a parable.—The miracle was wrought, evidently, before the feast began. From the emulation among the guests, and from the allusion in Luk_14:12 to friends and rich neighbours, this seems to have been a formal and luxurious entertainment. The word “parable” is used in a wide sense; the words are to be taken literally, but suggest a great moral lesson (Luk_14:11). Chief rooms.—Rather, “chief seats” (R.V.); the middle places on the triclinium were counted the most honourable.

Luk_14:8. A wedding.—Rather, “a marriage feast” (R.V.); perhaps to avoid making the rebuke on this occasion too pointed. At a marriage, too, rules of procedure might be more carefully insisted upon. Sit not down.—It need scarcely be said that the pride that apes humility violates the spirit of this teaching. There should be genuine self-abasement.

Luk_14:9. He that bade.—The person who has authority to decide such matters. Begin.—This vividly suggests the reluctance and lingering with which a presumptuous guest leaves the higher and goes down to the lower place. Lowest room.—The other good places having been taken possession of in the meantime.

Luk_14:10. That when he, etc.—A consequence that may follow, though not designed and led up to by the guest. Worship.—Rather, “glory” (R.V.), as distinguished from “shame” (Luk_14:9).

Luk_14:11. Abased.—Rather, “humbled” (R.V.). For an example of such humiliation see Isa_14:13-15, and of such exaltation Php_2:5-11. These words (Luk_14:7-11) had been addressed to the guests. Christ now addresses the host.

Luk_14:12. Call not thy friends, etc.—I.e., hospitality is not to be confined to such feasts; ostentatious and interested motives are also discouraged. Returns are made by friends and rich neighbours, so that real hospitality is not manifested by such feasts. Over and above the intercourse and civilities of social life are the claims of charity; the former are presupposed as ordinarily taking place, and common-sense forbids us to suppose that Christ here condemns them. He Himself, by being present on this and similar occasions, sanctioned them.

Luk_14:13. Call the poor.—As a different and somewhat unusual phrase for “call” is given in Luk_14:13, some have supposed that the one implies an ostentatious invitation and the other a more unobtrusive one. But this seems rather too far-fetched. The poor: cf. Neh_8:10; Mat_25:35.

Luk_14:14. Resurrection of the just.—If the phrase “of the just” is to be taken as having a distinct meaning (which we can scarcely doubt it has), Christ here refers to the twofold resurrection. See 1Co_15:23; 1Th_4:16; Rev_20:4-5.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_14:7-14

Lessons to Guests and Hosts.—The lawyers and the Pharisees at this feast scrutinised eagerly the conduct of Jesus, in order to bring home to Him the charge of Sabbath-breaking. And He, on His part, took notice of their procedure, and in due time spoke words of kindly counsel to them. We read that “they watched Him,” and also that “He marked how they chose out the chief seats” at the table. Yet there was a vast difference between their spirit and His. Their action was something like treacherous espionage, while His was like that of a father who gently reproves his children’s faults.

I. A lesson to guests: a lesson of humility (Luk_14:7-11).—We should rob these words of all their value if we took them as merely a counsel of worldly prudence: for in that case they would enforce an artificial rather than a real humility, and even make an affected humility the cloak for selfish ambition. We should rather take the words as enjoining a genuine and unaffected humility, as teaching that the only distinction that deserves a thought is that which is freely bestowed on men of a lowly and a kindly spirit. We may take the parable as setting forth a truth which experience abundantly confirms—viz., that even the most worldly and selfish of men have a sincere respect for the unworldly; that the only men whom they can bear to see preferred before themselves are those who are of a spirit so gentle, and sweet, and unselfish, as not to grasp at any such preference or distinction. Even the world meets us in very much the same spirit that we take to it. If we push men out of our way, they push back; if we plot and strive against them, they plot and strive against us: whereas if we show ourselves friendly, they are not unwilling to be our friends; if we are unaffectedly meek and pure, they honour us for virtues which they may not themselves possess. Those who are most ambitious of rule and of occupying places of distinction are often, if not generally, devoid of the qualifications needed for the post they covet, and men are glad when they see such persons authoritatively commanded to take a lower seat. While those of meek and quiet spirit are unaffectedly surprised when they are summoned to take a more honourable or conspicuous post. Yet these are precisely the men whom we all delight to honour and to see honoured—the men of whose spirit and usefulness we are most assured, and of whose capacity for any work they can be induced to take we are confident. We cheerfully give them the “worship” or glory they do not seek. Because they abase themselves we rejoice in their exaltation.

II. A lesson to hosts: a lesson of benevolence to the poor (Luk_14:12-14).—As the guests are warned against a pride which might lead to shame, so the host is counselled not to waste his wealth in exercising an ostentatious and interested hospitality. Again the words of Christ bear the appearance of worldly wisdom. Friends and kinsfolk and rich neighbours return the hospitality they receive: the poor cannot repay kindness shown to them, but recompense will be made at the resurrection of the just. Appeal seems to be made to a mercenary motive—that of expecting a reward in heaven for good deeds done upon earth; but in actual life it will be found that no one will busy himself with kindly deeds merely for the sake of a future reward. Consideration for others will awaken and strengthen all the better feelings of the heart, and banish the mercenary spirit. The mention of reward emphasises the fact that acts of benevolence have a high spiritual value in the sight of God, and will draw down upon him who does them the Divine favour and blessing. These words of Christ teach the same lesson as that contained in the parable of the Unjust Steward, who diligently made use of present opportunities for providing for himself shelter and comfort in the day of need.

SUGGESTIVE COMMENTS ON Luk_14:7-14

Luk_14:7-14. Jesus at the Feast.

I. What He said about men’s feasts.—

1. A word to the guests.

2. A word to the host.

II. What He said about God’s feasts.—

1. It is different as regards those invited.

2. It is different as regards Him who invites.—Stock.

The Exhortation to Humility.

I. Guests ought to humble themselves, by selecting the lowest place.

II. Hosts should humble themselves, by inviting the poorest to their tables.

Luk_14:7-11. The Lowest Seats at Feasts.—This parable deserves a passing notice, if it were only to give occasion for pointing out the prominent place which the great truth that the kingdom of God is for the humble occupied in the thoughts of Jesus, as evinced by the fact of His uttering two parables to enforce it. That he who humbleth himself shall be exalted, and he who exalteth himself shall be abased is, in the view of Christ, one of the great laws in the kingdom of God. On the surface this portion of our Lord’s table-talk at the Sabbath feast wears the aspect of a moral advice, rather than of a parable. But through the medium of a counsel of prudence relating to ordinary social life, the Teacher of the doctrine of the kingdom communicates a lesson of true wisdom concerning the higher sphere of religion. The evangelist perceived this, and therefore he called this piece of advice a parable—most legitimately, inasmuch as a parable has for its aim to show, by an example of human action in natural life, how men should act in the sphere of spiritual life. Christ had no serious intention to give a lesson in social deportment, and the parabolic element in His words is confined to this, that instruction valid only for the religious sphere is couched in terms which seem to imply a reference to ordinary social life. Jesus reminds His fellow guests that there is a society in which humility is held in honour, and pride gets a downsetting. That He is thinking of this sacred society is apparent from His manner of expressing Himself.—Bruce.

The Ambitious Guest.

I. These verses obviously enforce an important social principle applicable to our daily life.

II. They bear also on religious duties—our life in relation to God.

III. The more directly spiritual application.—In spiritual things the highest place is the most excellent and most desirable.

1. We are commanded to aim at perfection.

2. We are not to be satisfied with our present condition.

3. Christ’s love alone can give us a title to even the lowest room in the heavenly world.—Brameld.

This Parable Teaches—

I. That the law of Christ justifieth none in any rudeness or incivility.

II. That the disciples of Christ ought to have a regard to their reputation, to do nothing they may be ashamed of.

III. That it is according to the will of God that honour should be given to those to whom honour belongeth; that the more honourable persons should sit in the more honourable places.—Pole.

A Higher Place.—

1. Every man ought to desire a higher place.

2. There is a wrong way of getting place.

3. There is a right way of getting place.

4. As a general rule, high character will be called into the higher place.

Luk_14:7. “A parable.”—The use of this word, as well as the general principle laid down in Luk_14:11, prepares us to find more than a maxim of worldly prudence in this saying of our Lord. Christ here teaches humility in the deepest sense of the word. Let each take the lowest place before God, or, as St. Paul says, “esteem others as better than himself” (Php_2:3). It is God who fixes the true place of each, and His judgment is independent of ours. If we sincerely think ourselves deserving of a low place, we shall not thereby lose our true place.

Secret Dispositions Discovered.—The dignity of these words appears in this, that without any appearance of profoundness or severity, they lay bare the secret disposition at the foundation of the external behaviour they condemn.—Schleiermacher.

Luk_14:8-10. “Sit not down in the highest room.”—Cf. Pro_25:6-7 : “Put not forth thyself in the presence of the King, and stand not in the place of great men; for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the Prince whom thine eyes have seen.”

Luk_14:9-10. Sense of Shame and Lawful Pride.—It is noticeable that He who created man such as he is, here, and in Luk_14:29, appeals to man’s sense of shame (Luk_14:9), and to his sense of pride (Luk_14:10).

Luk_14:9. “Begin with shame.”—No shame attaches to him who takes a low place, but shame is felt by him who is sent down from a higher place.

Luk_14:10. “Friend.”—No such gracious appellation is addressed to him who had been asked to give up his place to a more honourable guest (Luk_14:9).

This Teaching Exemplified by Christ.—Now, what Christ commanded others He Himself did; for when He came into this world He reclined in the manger, and He died reclining on a cross. Neither at His birth nor at His death could He find any more lowly place.—Bellarmine.

False Humility Excluded.—All that false humility, by which men put themselves lowest and dispraise themselves of set purpose to be placed higher, is by the very nature of our Lord’s parable, excluded; for that is not bonâ fide to abase oneself. The exaltation at the hands of the host is not to be a subjective end to the guests, but will follow true humility.—Alford.

Luk_14:11. Spiritual Counsels.—The counsels which Christ had given—“Be not proud, lest thou be put to shame; be lowly, so shalt thou be exalted”—are here deepened and spiritualised. They are not mere prudential maxims, therefore, but condemn the Pharisaical pride of the Jews in relation to the kingdom of God.

Luk_14:12-14. The Highest Kind of Hospitality.—Jesus, as it were, does not interfere with the hospitality we may show to relatives and friends—He leaves it in its own place; but He commands us to manifest a kindness of a higher and more spiritual type in caring for the poor and unfortunate.

Luk_14:12. “Call not.”—I.e., “prefer to show mercy to the poor.” The paramount importance of one duty is here stated by comparing it with another, and by preferring it to the lesser, as in Mat_9:13.

Repayment by God.—The recommendation Christ here gives is rendered all the more gracious in its form by its being represented as more for our interest to show a kindness which will draw down a recompense from God than a hospitality which men will repay.

Friends, Relations, Rich Neighbours.—There is a gradation in the order of persons named whom we are likely to invite to our table.

1. Our friends—from a delight in their society.

2. Our brethren and relations—from a sense of duty.

3. Our rich neighbours—from the honour they confer on us by coming, and the hope of receiving an invitation from them in return.

“Lest they also.”—A fear which the world does not know.—Bengel.

Disinterested Kindness.—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship. But since there was no exercise of principle involved in it, save of reciprocity, and selfishness itself would suffice to prompt it, His object was to inculcate, over and above everything of this kind, such attentions to the helpless, and provision for them, as, from their inability to make any return, would manifest their own disinterestedness, and, like every other exercise of high religious principle, meet with a corresponding gracious recompense.—Brown.

Luk_14:13-14. “Thou shalt be recompensed.”

I. We may reasonably expect a recompense from heaven for such good works as we do, for which we are not recompensed on earth.

II. That God’s recompense of us, for doing our duty in obedience to His commands, is often deferred until the resurrection of the just; but then it will not fail obedient souls.

Luk_14:13. “Call the poor.”—What the Saviour here commends to others He has Himself fulfilled in the most illustrious manner. To the feast in the kingdom of God He has principally invited not such as were related to Him after the flesh, or those from whom He might hope for recompense again, but the poor, the blind, etc., in the spiritual sense of the words. But for that reason also He has now joy to the full in the kingdom of the Father, and a name that is above every name.—Van Oosterzee.

Luk_14:14. “The Resurrection of the Just.”—Jesus speaks, in Joh_5:28-29, of the general resurrection. Here He distinguishes between a first and a second resurrection (cf. chap. Luk_20:34-36), and His teaching is further developed in the later apostolic writings (1Th_4:16; 1Co_15:23; Rev_20:5-6).

Earthly and Heavenly Rewards.—Let us, therefore, not be disappointed and troubled at not receiving a recompense from men on earth; rather let us be troubled when we receive it, lest we learn to look only for reward on earth, and so lose our reward in heaven.—Chrysostom.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

HUMILITY AND PRIDE

Luk 14:7-11. “But He spoke a parable to those who had been invited [i.e., called to the feast in the house of this Pharisaical ruler], warning them how they were accustomed to select the first couches, saying to them, When you may be invited by any one to a marriage feast, do not sit down on the first couch, lest some one may be more honorable than you, having been called by him, and the one having called you and him, having come, shall say to you, Give place to this one, and then, with shame, you will begin to take the last place. But when you may be called, going, sit down in the last place, in order that when the one having called you may come, he shall say to you, Friend, come up higher; then there shall be glory to thee in the presence of all those sitting at the table with you. Because every one exalting himself shall be abased; and he that humbleth himself shall be exalted.” In those days they had couches, much after the order of a modern sofa, on which they reclined at the table, leaning over on the left side — quite an accommodation for gluttons, who were in the habit of eating a long time, as was customary at their festivals, meanwhile interspersing social confabulation freely, either with other. The Greeks and Romans were celebrated for simultaneous literary edification while eating, having some one standing in their midst and reading aloud the poems of Homer, Virgil, or some other poet, or the orations of Demosthenes, Lysias, Cicero, or Cato, or some other first-class literary production. Certain positions about the table were held in preference; e.g., the sides where they had the best couches, and edibles and potables most abundant and convenient. At this festival they were well accommodated in the way of literary edification, having with them the Prophet of Galilee, to preach the living Word and teach them the deep truths of the kingdom. John Wesley pronounces pride the great mother-sin, whose diabolical posterity is innumerable, swarming round in the form of envy, jealousy, revenge, bigotry, sectarianism, partisan strife, etc.; while the theologians of all ages concur in the recognition of humility as the primary and most important Christian grace, shining out so brightly in the character of Jesus, and in all ages the most beautiful diadem that has ever shone on the brow of God’s saints and martyrs. More vices are traceable to pride than any other sin; and more virtues to humility than any other grace. If we can keep truly humble, we will never fall, as perfect humility puts us down on the Lord’s bottom plane, from which there is no failing. Pride must do some climbing before you can fall. In this attitude, the final perseverance of the saints is a cardinal truth, very full of comfort. Pride is an awful impediment to the prosecution of study and the cultivation of the intellect, as a proud person feels that he knows it already; while humility, realizing its own ignorance, will always be an assiduous student.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

14:7 the seats of honor: Meals in the ancient world were rituals of social status. The place given to someone at the table was determined by their place in the social pecking order. The quality of the food served to each guest also depended on their status. These guests were jockeying for the places of highest honor.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 14:7. Παραβολὴν, a parable) Taken from external manners, but having regard to internal principles.—ἐπέχων [when He marked] directing His attention to the fact[142]) Attention in conversation and social intercourse is a most wholesome (profitable) habit.

[142] In Vulg. ‘intendens.’ Supply νοῦν, fixing His attention on the circumstance, observing.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_14:7-11. On the special propriety of this table conversation (in opposition to Gfrörer, Heil. Sage, I. p. 265, de Wette, Schenkel, Eichthal), comp. on Luk_11:38 f. Here, again, the circumstance especially which had just occurred with the dropsical man had prepared a point of view widely different from that of customary politeness.

παραβολήν] sumtam a moribus externis, spectantem interna, Bengel. The moral significance of this figurative apophthegm (משל) may be seen at Luk_14:11.

ἐπέχων] attendens, comp. on Act_3:5, and see Valckenaer.

πρωτοκλισ.] See on Mat_23:6; Lightfoot, p. 836.

Luk_14:8. εἰς γάμους] not generally: to an entertainment, but: to a wedding, in respect of which, however, a special purpose is not to be assumed (Bengel thinks that civilitatis causa Jesus did not name a feast in general); but the typical representation of the future establishment of the kingdom as a wedding celebration obviously suggested the expression (Matthew 22).

Luk_14:9. ὁ σὲ κ. αὐτὸν καλέσας] not: who invited thyself also (Bornemann), which would lay upon σέ an unfounded emphasis, so much as: qui te et ilium vocavit (Vulgate), the impartial host who must be just to both.

ἐρεῖ σοι] future, not dependent on μήποτε (comp. on Mat_5:25), but an independent clause begins with καὶ ἐλθών

καὶ τότε ἄρξῃ] the shame of the initial movement of taking possession of the last place in which he now must acquiesce,[174] after his previously assumed πρωτοκλισία is here made prominent.

Luk_14:10. ἀνάπεσαι] 1 aor. imperative middle, which tense occurs also in Josephus, Bell. vii. 6. 4 (διεκπέσασθαι); Fritzsche, ad Marc. p. 641, takes it as future, formed after the analogy of φάγεσαι and πίεσαι (Luk_17:8). But these forms come from the future forms φάγομαι and πίομαι, and hence are not analogous to the one before us.

ἵνα] corresponds to the μήποτε, Luk_14:8, and denotes the purpose of the ἀνάπεσαι εἰς τ. ἔσχ. τόπον. The result is then specified by τότε ἔσται.

προσανάβηθι] The host occupies the position where the higher place is (πρός=hither). Comp. moreover, Pro_25:7.

Luk_14:11. Comp. Mat_23:12. A general law of retribution, but with an intentional application to the Messianic retribution. Comp. Erubin, f. xiii. 2 : Qui semet ipsum deprimit; eum S. B. exaltat; et qui se ipsum exaltat, eum S. B. deprimit.

[174] For the intervening places are already rightly arranged, and not to be changed. Qui semel cedere jubetur, longe removetur, Bengel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 14:7-11 . Take the lowest seat . Here begins the table talk of Jesus, consisting of three discourses. The first addressed to the guests in general is really a parable teaching the lesson of humility pointed in Luk 14:11 . “Through the medium of a counsel of prudence relating to ordinary social life He communicates a lesson of true wisdom concerning the higher sphere of religion” ( The Parabolic Teaching of Christ ).

Luk 14:7 . ἐπέχων , observing. Euthy. renders: μεμφόμενος , blaming, in itself a legitimate meaning but not compatible with πῶς . The practice observed choosing the chief places was characteristic of Pharisees (Mat 23:6 ), but it is a vice to which all are prone.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2 d. Luk 14:7-11.

Here is the point at which the guests seat themselves at table. The recommendation contained in this passage is not, as has often been thought, a counsel of worldly prudence. Holtzmann ascribes this meaning, if not to the Lord, at least to Luke. But the very term parable (Luk 14:7) and the adage of Luk 14:11 protest against this supposition, and admit of our giving to the saying no other than a religious sense and a spiritual application; comp. Luk 18:14. In a winning and appropriate form Jesus gives the guests a lesson in humility, in the deepest sense of the word. Every one ought in heart to take, and ever take again, the last place before God, or as St. Paul says, Php 2:3, to regard others as better than himself. The judgment of God will perhaps be different; but in this way we run no other risk than that of being exalted. ᾿Επέχων, fixing His attention on that habitual way of acting among the Pharisees (Luk 20:46). Ewald and Holtzmann darken counsel about the word wedding (Luk 14:8), which does not suit a simple repast like this. But Jesus in this verse is not speaking of the present repast, but of a supposed feast.

The proper reading is ἀνάπεσε, not ἀνάπεσαι—this verb has no middle—or ἀνάπεσον, which has only a few authorities.

In the lowest place (Luk 14:10), because in the interval all the intermediate seats had been occupied. The expression, thou shalt have glory, would be puerile, if it did not open up a glimpse of a heavenly reality.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

The reward of pride is ignomy and the reward of true modesty is glory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

a parable--showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Luk 14:11).

chief rooms--principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. They chose out the chief rooms] When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the highest place when it is not our due is public vanity: obstinately to refuse it when offered is another instance of the same vice; though private and concealed. Humility takes as much care to avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoettgen.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) And he put forth a parable.—The passage has the interest of being, in conjunction with Luk_11:43, the germ of the great invective of Mat_23:6, and the verses that follow. (See Notes there.)

Chief rooms.—Better, chief places, or chief couches; literally, the chief places to recline in after the Eastern fashion. This, again, implies the semi-public character of the feast. The host did not at first place his guests according to his own notions of fitness. They were left to struggle for precedence. What follows is hardly a parable in our modern sense of the term, but is so called as being something more than a mere precept, and as illustrated by a half-dramatic dialogue.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7-11. Humility; a Lesson for the Guests.

7. he put forth a parable] See on Luk_4:23.

to those which were bidden] to the invited guests, as distinguished from the onlookers.

they chose out] Rather, they were picking out for themselves. The selfish struggle for precedence as they were taking their places—a small ambition so universal that it even affected the Apostles (Mar_9:34)—gave Him the opportunity for a lesson of Humility.

the chief rooms] i.e. the chief places at table. These at each of the various triclinia would be those numbered 2, 5, and 8. The host usually sat at 9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When thou art bidden of any man to a wedding,.... To a wedding dinner, or to any other; such an one as the present entertainment was, which was not a marriage feast, for they might not marry on the sabbath day; See Gill on Joh 2:1 but a common sabbath meal:

sit not down in the highest room: in the chief place at table, as soon as come in:

lest a more honourable man; for age, office, dignity, wisdom, learning, or riches:

than thou be bidden of him: the master of the feast; and who may not yet be come, and for whom the chief place may be designed, and will better suit him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

Ver. 7. When he marked] Ministers, though they may not be time servers, yet they must be time observers, and sharply reprove what they meet with amiss in their people.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A parable - The word parable, here, means rather a “precept, an injunction.” He gave a “rule or precept” about the proper manner of attending a feast, or about the humility which ought to be manifested on such occasions.

That were bidden - That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day.

When he marked - When he observed or saw.

Chief rooms - The word “rooms” here does not express the meaning of the original. It does not mean “apartments,” but “the higher places” at the table; those which were nearest the head of the table and to him who had invited them. See the notes at Mat 23:6. That this was the common character of the Pharisees appears from Mat 23:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A parable. What parable? In the text there is no parable, but only instruction. Maldonatus thinks that our Saviour spoke a parable on this occasion, which St. Luke has omitted, giving us only the moral and the substance of the instruction conveyed by it. (Calmet) --- To take the lowest place at a feast, according to our Saviour’s injunctions, is certainly very becoming; but imperiously to insist upon it, is far from acting according to our Saviour’s wishes, particularly when it is destructive of regularity, and productive of discord and contention. (St. Basil)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A parable here hath somewhat a different signification from what it more ordinarily hath in the evangelists: it usually signifies a similitude; here it signifies either a wise saying, or a dark saying, by which he intended something further than in the parable he expressed, which he expounds, Luk 14:11. We may observe from hence, that the dining of friends together on the Lord’s day is not unlawful, only they ought to look to their discourses, that they be suitable to the day.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 7-14. At the Pharisees feast. The Masters teaching on the subject of seeking the most honourable places. Who ought to be the guests at such feasts.

And he put forth a parable to those which were hidden, when he marked how they chose out the chief rooms; saying unto them. The scene with the sufferer who had been healed of his dropsy was now over. The Master was silent, and the guests proceeded to take their places at the banquet. Jesus remained still, watching the manoeuvring on the part of scribes and doctors and wealthy guests to secure the higher and more honourable seats. "The chief rooms;" better rendered "first places.

HOMILIES BY W. CLARKSON Vers. 7-11. Christ"s word on modesty.

The remark which the conduct of these guests called forth from Christ suggests to us

I OUR LORD"S INTEREST IN THE HUMBLER DETAILS OF OUR DAILY LIFE. We might have imagined, judging antecedently, that the great Teacher would not concern himself with a matter so trivial as this; or that, if he did, we should not find a record of his remark in a narrative so brief as are our evangels. We know that he had occasion to rebuke the Pharisees for letting religious faith lose itself altogether in minute and infinitesimal prescriptions. (Luk_11:42 Mar_7:4) And there is a very remarkable absence from our Master"s teaching of petty regulations. He sought not to prescribe particulars of behaviour, but to convey Divine principles and to impart a holy and a loving spirit; he knew that these would spontaneously and invariably issue in appropriate conduct. But Jesus Christ would not have us think that he is indifferent to the way in which we act on small occasions. He could be much displeased" by an act of small officiousness; (Mar_10:13, 14) and he could be deeply moved by an act of simple generosity. (Luk_21:2, Luk_21:3) And we may learn from this incident that it is not a matter of indifference how we behave in the common occurrences of our daily life: to what homes we go, what place in the house we take, how we act at the table, (1Co_10:31) what is the tone of our conversation, (Mat_12:37) with what raiment we are clothed, (1Pe_3:3) whether we encourage or discourage the weak and timid disciple. (Mat_10:42 Mat_18:6) These things, and such things as these, are occasions when, by manifesting a kindly and humble spirit, we may greatly please our Divine Lord, or when, by an opposite spirit, we may seriously offend him.

II THE PREFERENCE OF MODESTY TO SELF-ASSERTION. Jesus Christ here plainly and emphatically commends modesty of spirit and behaviour, and as decidedly condemns an immodest self-assertion. To take a lower place than we might claim to do is often found to be the prudent and remunerative course. Self-assertion frequently goes too far for its own ends, and is discomfited and dishonoured. Every one is pleased when the presumptuous person is humiliated. But modesty is frequently recognized and honoured, and every one is gratified when the man who "does not think more highly of himself than he ought to think" is the object of esteem. But when, in a more worldly and diplomatic sense, such modesty does not answer; when a strong complacency and a vigorous self-assertion do, as they often will, pass it in the race of life, and snatch the fading laurel of "success; still is it the becoming, the beautiful thing; still is it worth possessing for its own sake. To be lowly-minded is a far better portion than to have all the honours and all the gains which an ugly assertiveness may command.

III THE VITAL VALUE OF HUMILITY. (Ver. 11) Lowliness of mind, penitence, may be of small account in the eyes of men, but, on the part of those as guilty as we are, it is everything in the sight of God: "Blessed are the poor in spirit: for theirs is the kingdom of heaven." Spiritual pride is utterly offensive to God, and draws down his most serious condemnation; if we exalt ourselves we shall be abased by him. But a sense of our own unworthiness is what he looks to see in children that have forgotten their Father, in subjects that have been disloyal to their King; and when he sees it he is prepared to pardon and to restore. If we humble ourselves before him and plead his promise of life in Jesus Christ, he will exalt us; he will treat us as his children; he will make us his heirs; he will raise us up to "heavenly places in Christ Jesus. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He spake a parable - The ensuing discourse is so termed, because several parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A parable teaching humility:

v. 7. And He put forth a parable to those which were bidden, when He marked how they chose out the chief rooms, saying unto them,

v. 8. When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honorable man than thou be bidden of him,

v. 9. and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.

v. 10. But when thou art bidden, go and sit down in the lowest room, that, when he that bade thee cometh, he may say unto thee, Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee.

v. 11. For whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.

The eyes of Jesus were always observing the manner in which people behaved under various conditions of life, for He drew lessons from everything. At the ordinary feasts of the Jews there was a good deal of informality, but at the wedding-suppers the question of rank was very important. Jesus had noticed upon this occasion that the guests all made an attempt to take the sofas of honor, the first pillows, at the head of the table. And so He teaches them a lesson concerning the higher sphere of morality and religion. At a wedding-feast the guests should not strive for the most honored seats, for it might easily happen that one to whom greater respect is due on account of his rank or station is among those invited. And what a humiliation it would be then if the host would openly request the forward guest to give up his place to the guest of honor, while the other shamefacedly and with ill grace would have to move to the last place! The Lord therefore advises the opposite method, to choose the lowest place, for then it might well happen that the humble guest would be invited in the presence of the assembled guests to move farther to the head of the table, thus receiving honor before all that reclined with him at the tables. It was not a mere question of prudence and good form which Jesus here broached, but it was a rebuke of the presumption and pride of the guests. Incidentally, it illustrates a rule which finds its application in the kingdom of God: Every one that exalts himself will be humbled, and He that humbles himself will be exalted. He that exalts himself, places himself above his neighbor, boasts of his own merit and worthiness before God, he will be humbled, will be excluded from the kingdom of God. But he that humbles himself before God, and consequently places himself also below his neighbor as a willing servant to minister unto his needs as occasion offers, he will be exalted, he will receive honor in the kingdom of God. For such humility expresses the true disposition of a disciple, it is an evidence of a repentance which is conscious of its own unworthiness, and of faith, which glories only in the cross of Jesus and finds comfort only in His mercy.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

It was observed before, that our blessed Saviour dined publicly on the sabbath day with several Pharisees and lawyers: that which is here worthy of our notice is this; how holy and suitable our Lord’s discourse was to the solemnity of that day; may it be the matter of our imitation! It is not unlawful for friends to dine together on the Lord’s day, provided their discourse be suitable to the day, such as our Lord’s here; for observing how the company then at the table did affect precedency, and taking place one of another; he that before their eyes had cured a man of a bodily dropsy, attempts to cure the person that dined with him of the tympany of pride.

Where note, that it is not the taking, but the affecting of the highest places and uppermost rooms, that our Saviour condemns. There may and ought to be a precedency amongst persons; it is according to the will of God, that honor be given to whom honor is due; and that the most honorable person should sit in the most honorable places: for grace gives a man no exteriour preference: it makes a man glorious indeed, but it is glorious within.

Note farther, the way our Saviour directs persons to, in order to their attaning real honor, both from God and men, namely, by being little in our own eyes, and in lowliness of mind, esteeming others better than ourselves; as God will abase, and men will despise, the proud and haughty, so God will exalt, and men will honor, the humble person: Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

7–11. Put forth a parable. In this case a spiritual meaning lies under the social instruction. Chose out the chief seats. The places of honor at the table. Certain seats were considered the most honorable. The Savior's instruction insists upon humility. The spiritual lesson is that one must not, like Diotrephes, seek the pre-eminence, but be content to work in lowly places, from whence he can be invited higher if his merits so demand.

He that exalteth himself, etc. The Lord states a general law, but the final adjustment is often left to another state of being. Many a preacher has failed because he sought a place that was beyond his ability.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues to speak to the guests at the house of the Pharisee who had invited him to a meal.

those who were invited

It may be helpful to identify these people, and to state this in active form. AT: "those whom the leader of the Pharisees had invited to the meal" (See: Active or Passive)

the seats of honor

"the seats for honored people" or "the seats for important people"

When you are invited by someone

This can be stated in active form. AT: "When someone invites you" (See: Active or Passive)

When you ... than you ... say to you ... you will proceed

These occurrences of "you" are singular. Jesus is speaking to the group as if to each individual person. (See: Forms of You)

because someone may have been invited who is more honored than you

This can be stated in active form. AT: "because the host may have invited a person who is more important than you are" (See: Active or Passive)

both of you

This occurrence of "you" refers to the two people who want the same seat of honor. (See: Forms of You)

in shame

"you will feel ashamed and"

the lowest place

"the least important place" or "the place for the least important person"

translationWords

honor

parable

feast

shame

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7–11. HUMILITY; A LESSON FOR THE GUESTS

7. ἔλεγεν … παραβολήν. See on Luk 4:23.

πρὸς τοὺς κεκλημένους. To the invited guests, as distinguished from the onlookers.

ἐπέχων. Sc. νοῦν, turning his attention to the fact (animadvertens, attendens).

ἐξελέγοντο. ‘They were picking out for themselves.’ The selfish struggle for precedence as they were taking their places—a small ambition so universal that it even affected the Apostles (Mar 9:34)—gave Him the opportunity for a lesson of Humility.

τὰς πρωτοκλισίας. The best couches, i.e. the chief places at table. These at each of the various triclinia would be those numbered 2, 5, and 8. The host usually sat at 9.

6

5

4

7

medius.

3

8

imus.

summus.

2

9

1

See Smith’s Dict. of Antiquities, s.v. Triclinium.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7-24.] Sayings of our Lord at this Sabbath feast.

7-11.] It does not appear that the foregoing miracle gave occasion to this saying; so that it is no objection to it, that it has no connexion with it. Our Lord, as was His practice, founds His instructions on what He saw happening before Him.

As Trench remarks (Par. in loc.), it is probable this was a splendid entertainment, and the guests distinguished persons (ver. 12).

7.] πρωτοκλ., see Mat 23:6, the middle place in the triclinium, which was the most honourable. At a large feast there would be many of these.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7-11. Discourse on choosing the Lowest Seats at Entertainents. We may suppose that the healing of the dropsical man preceded the meal. This now begins; and, as they settle round he tables, there is a manœuvring on the part of some of the guests to secure the best places. To suggest a comparison between healing the dropsy and dealing with duplicem animi hydropem, superbiæ tumorem et pecuniæ sitim is almost as fancifulas supposing that “falling into a well” is meant to refer to the dropsy. The latter supposition (Aug. Bade) still finds favour.

7. Ἔλεγεν δὲ … παραβολήν. Comp. 5:36, 13:6, 18:2. The “parable” is not in the form of a narrative, but in that of advice, which is thus called because it is to be understood metaphorically. Christ is not giving counsels of worldly wisdom or of good manners, but teaching a lesson of humility. Every one before God ought to feel that the lowest place is the proper place for him. There is no need to suppose that this was originally a parable in the more usual sense, and that Lk. has turned it into an exhortation; still less that ver. 7 is a fictitious introduction to a saying of which the historical connexion had been lost.

ἐπέχων. Sc. τὸν νοῦν: comp. Act 3:5; 1Ti 4:16; Ecclus. 31:2. He directed His attention to this: not the same as its attracting or catching His attention. Syr-Sin. omits.

τὰς πρωτοκλισίας. In the mixture of Jewish, Roman, Greek, and Persian customs which prevailed in Palestine at this time, we cannot be sure which were the most honourable places at table. Josephus (Ant. xv. 2, 4) throws no light. But the Talmud says that, on a couch holding three, the middle place is for the worthiest, the left for the second, and the right for the third (Edersh. L. & T. 2. pp. 207, 494). Among the Greeks it was usual for each couch to have only two persons (Plat. Sym. 175 A, C), but both Greeks and Romans sometimes had as many as four an one couch. D. of Grk. and Rom. Ant. artt. Cena, Symposium, Triclinium; Beaker, Charicles, Sc. 6. Exc. 1.; Gallus, Sc. 9. Exc 1:2. Comp. Luk 20:46; Mat 23:6; Mar 12:39.

ἐξελέγοντο. “They were choosing out for themselves; eligebant (b c d e ff2) rather than eligerent (Vulg.).” The same thing seems to have taken place at the Last Supper (22:24), and the washing of the disciples’ feet may have been intended as a rebuke for this.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They chose. Imperfect : were choosing. Something going on before his eyes.

The chief seats. Or couches. The Greek writers refer to the absurd contentions which sometimes arose for the chief seats at table.

Theophrastus designates one who thrusts himself into the place next the host as mikrofilotimov, one who seeks petty distinctions.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.