Luke 14:9

14:9 Then you will be embarrassed: Honor was among the most important values in first century Jewish culture. This kind of humiliation would have been almost worse than death.

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

Luk 14:9. Ἐλθὼν, having come) Comp. Mat 22:11.—καὶ αὐτὸν, and him) The dignity of the guests, and the relative degrees of that dignity, depend on the ‘calling’ [ὁ σε καὶ αὐτὸν καλέσας]. The words καὶ αὐτὸν, and him, are not repeated in Luk 14:10 [but only ὁ κεκληκώς σε, He that bade or called thee]. For in this passage the words are employed as a motive for modesty [seeing that he too as well as thyself is called].—ἐρεῖ) The Indicative, shall say, after μήποτε ᾖ κεκλημένος, Subjunctive, as presently after, in Luk 14:12, μήποτε ἀντικαλέσωσιν—γενήσεται, where see the note.[143]—δὸς, give) There is not added Φίλε, Friend as there is in Luk 14:10.—ἄρξῃ, thou shalt begin) To be the last and lowest is not attended with ignominy, except in the case of one who aspired to a higher position.—αἰσχύνης, with shame) In antithesis to δόξα, glory [Engl. Vers. worship, in the old English sense of honour, respect], in Luk 14:10. This is appropriately so.—ἔσχατον) not merely a lower place, but the lowest of all. He who is once bidden to give place, is put away to a distance [from the Lord of the feast].

[143] The Subjunctive of the first verb, in each instance, follows the μήποτε regularly, as being contingent; but the second verb, in each instance, follows, as it is regarded as not contingent, but sure to follow as the consequence of the first.—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 14:9 . ἐλθὼν ὁ , etc.: the guests are supposed to have taken their places before the host comes in. ἄρξῃ : the shame would be most acutely felt at the beginning of the movement from the highest to the lowest place (Meyer). τ . ἔσχατον τ ., the lowest place just vacated by the honoured guest, who is humble in spirit though highly esteemed, who therefore in his own person exemplifies the honour and glory of being called up by the host from the lowest to the highest place.

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

the lowest--not a lower merely [BENGEL].

with shame--"To be lowest is only ignominious to him who affects the highest" [BENGEL].

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

(9) And thou begin with shame to take the lowest room.—At first sight the words seem to suggest lower motives than those by which the disciples of Christ should regulate their lives—an artificial and calculating rather than a real humility. Three explanations may be given of what is a very real difficulty—(1) That all precepts bearing directly upon social ethics start naturally, as in the Book of Proverbs (from which the form of the teaching is, indeed, directly derived, comp. Pro_25:6-7), from the prudential rather than the spiritual view of life. (2) That there is in this counsel an adaptation of teaching that, left to itself, would have been higher, to the weaknesses of those who listened; a method, that as we have noted elsewhere, can hardly be defined in strictly accurate language, but, in its merely human aspects, might be regarded as involving some tinge of grave and solemn irony. From their own point of view even, they were grasping at the shadow and losing the substance, poor as that substance was. Their restless vanity was suicidal. (3) There is the deep ethical truth that every victory obtained, even under the influence of a lower motive, over a dominant weakness or strong temptation, strengthens the habit of self-control, and that the power thus developed tends in the nature of things to go on to further and yet further victories.

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

9. thou begin with shame to take the lowest room] If, by the time that the guests are seated, it be found that some one has thrust himself into too high a position for his rank, when he is removed he will find all the other good places occupied. There is an obvious reference to Pro_25:6-7. How much the lesson was needed to check the arrogant pretensions of the Jewish theologians, is shewn again and again in the Talmud, where they assert no reward to be too good or too exalted for their merits. Thus at a banquet of King Alexander Jannaeus, the Rabbi Simeon Ben Shetach, in spite of the presence of some great Persian Satraps, had thrust himself at table between the King and Queen, and when rebuked for his intrusion, quoted in his defence Sir_15:5, “Exalt wisdom, and she...shall make thee sit among princes.”

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.

But when thou art bidden,.... To an entertainment, and the time is come,

go and sit down in the lowest room: place thyself at the lower end of the table, or in the most inferior seat; which will show humility and lowliness of mind, and prevent shame and mortification; since there can be no putting into a lower place, and there may be an advance to an higher:

that when he that bade thee cometh; into the dining room, and observe in what place thou art:

he may say unto thee, friend, go up higher; to a more honourable seat at table, pointing to it, and saying, there is such a seat empty, go up and take it, it best becomes thee:

then shalt thou have worship; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast,

but in the presence of them that sit at meat with thee; and from them, who will take notice of the honour done thee, and will entertain an high opinion of thee, and commend thee for thine humility and modesty. Advice, like to this, is given by Solomon in Pro 25:6 and which is explained by the Jews in like manner as here (k):

"Ben Azzai used to say, descend, from thy place two or three degrees, and sit; it is better that it should be said to thee, "go up", than that it should be said to thee, descend, as it is said in Pro 25:7.''

Which is elsewhere (l) thus expressed:

"R. Akiba taught it (or expounded, Pro 25:7) in the name of R. Simeon ben Azzai, remove from thy place two or three seats, and sit until it is said to thee, "go up"; but do not go up (i.e. first,) for it will be said to thee descend; it is better that it should be said to thee go up, go up, than that it should be said to thee go down, go down: and Ben Hillell used to say, my humiliation is my exaltation, and my exaltation is my humiliation.''

(k) Abot R. Nathan, c. 25. fol. 6. 4. (l) Vajikra Rabba, sect. 1. fol. 146. 4. Vid. Shemot Rabba, sect. 45. fol. 142. 1.

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

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.

Ver. 9. Thou begin with shame] As passing for a proud fool: a style good enough for a self-exalter.

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.

The lowest place. A person of the first quality is not to do this literally, which would be preposterous; but it is to teach every on humility of heart and mind. (Witham)

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).

9. And thou begin—Yes; begin, after having exalted thyself awhile, to lower thy crest.

With shame—All the more heightened by the fact that all eyes notice the great man’s exaltation and thy humiliation at the same glance.

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

9. ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. The lowest place. The ‘room’ of the A. V[286] meant ‘place’ as in Psa 31:8. If, by the time that the guests are seated, it be found that some one has thrust himself into too high a position for his rank, when he is removed he will find all the other good places occupied. There is an obvious reference to Pro 25:6-7. How much the lesson was needed to check the arrogant pretensions of the Jewish theologians, is shewn again and again by the Talmud, where they assert no reward to be too good or too exalted for their merits. Thus at a banquet of King Alexander Jannaeus, Rabbi Simeon Ben Shetach, in spite of the presence of some great Persian Satraps, thrust himself at table between the King and Queen, and, when rebuked for his intrusion, quoted in his defence Sir 15:5, “Exalt wisdom, and she … shall make thee sit among princes.”

[286] A. V. Authorised Version.

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.

9.] σὲ καὶ αὐτόν, not, ‘thyself also,’ (see ch. 2:35,) but thee and him, as E. V.

ἐρεῖ, not dependent on μή, but future.

ἄρξῃ … κατ.] The form of expression sets forth the reluctance and lingering with which it is done.

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

9. ὁ σὲ καὶ αὐτὸν καλέσας. It is misplaced ingenuity to render, “thee thyself also,” dich auch selbst. “Thee and him,” te et illum (Vulg.), is right. His inviting both gave him the right to arrange both guests as he pleased. Contrast 2:35.

ἐρεῖ. For the change from subjunct. to fut. indic. comp. 12:58. See also ἐρεῖ after ἵνα, ver. 10.

Δὸς τούτῳ τόπον … τὸν ἔσχατον τόπον. Here AV. is inferior to all previous versions. Vulg. has locum in both places. Luth. omits in both. Tyn. Cov. Cran. Gen. have “rowme” in both: Wic. and Rhem. “place” in both. “The lowest room” means “the lowest Place”; but in that case “give this man room” should precede. Otherwise “lowest room” will seem to mean the bottom chamber. See Deissmann, Bible Studies, p. 267.

“Thou hast set my feet in a large room” (Psa 31:8), i.e. in abundant space (Psa 18:19). Bishop Hall calls Pope Pius 11. “as learned as hath sat in that zooms this thousand yeeres” (Letters, Dec, 2.Eph_3). Davies, Bible English, p. 152. Comp. Ter. Heaut. iii. 3, 25. Sy. Jube hunc abire hinc aliquo. Cl. Quo ego hinc abeam? Sy. Quo? quo libet: da illis locom. Abi deambulatum. Cl. Deambulatum? Quo? Sy. Vah, quasi desit locu.

ἄρξῃ … κατέχειν. The ἄρξῃ marks the contrast between the brief self-assumed promotion and the permanent merited humiliation. Comp. Pro 25:6, Pro 25:7, which Christ seemed to have had in His mind. The displaced guest goes from top to bottom, becausethe intermediate places have meanwhile been filled.

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

Begin. Emphasizing the shame of the reluctant movement toward the lower place.

The lowest. Since the other, intervening places are all assigned.

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