Lukas 14:7-11

On Seeking Seats of Honor

14:7 Then ¹  when Jesus ²  noticed how the guests ³  chose the places of honor, ⁴  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ⁵  do not take ⁶  the place of honor, because a person more distinguished than you may have been invited by your host. ⁷  14:9 So ⁸  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁹  you will begin to move to the least important ¹⁰  place. 14:10 But when you are invited, go and take the least important place, so that when your host ¹¹  approaches he will say to you, ‘Friend, move up here to a better place.’ ¹²  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ¹³  the one who humbles ¹⁴  himself will be exalted.”

Lukas 14:23-24

14:23 So ¹⁵  the master said to his ¹⁶  slave, ‘Go out to the highways ¹⁷  and country roads ¹⁸  and urge ¹⁹  people ²⁰  to come in, so that my house will be filled. ²¹  14:24 For I tell you, not one of those individuals ²²  who were invited ²³  will taste my banquet!’” ²⁴ 

[14:7]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ³ tn Grk “those who were invited.”

[14:7]  ⁴ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ⁵ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁶ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁷ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ⁸ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹⁰ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ¹¹ tn Grk “the one who invited you.”

[14:10]  ¹² tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ¹⁴ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:23]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ¹⁷ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ¹⁸ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹⁹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁰ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²¹ sn So that my house will be filled. God will bless many people.

[14:24]  ²² tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²³ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ²⁴ tn Or “dinner.”