10<\/strong>. then shalt thou have worship<\/em> ] Rather, glory. It need, however, hardly be said that nothing is farther from our Lord’s intentions than to teach mere calculating worldly politeness. From the simple facts of life that an intrusive person renders himself liable to just rebuffs, he draws the great spiritual lesson so much needed by the haughty religious professors by whom He was surrounded, that<\/p>\n “Humble we must be if to heaven we go;<\/p>\n High is the roof there, but the door is low.”<\/p>\n The lowest room – <\/B>The lowest seat at the table; showing that you are not desirous of distinctions, or greedy of that honor which may properly belong to you.<\/P> Shalt have worship – <\/B>The word worship here means honor. They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward. They will do you honor because you have shown a humble spirit.<\/P> <\/p>\n 10. Friend<\/B>said to the modest<\/I>guest only, not the proud one (Lu14:9<\/span>) [BENGEL]. <\/P> worship<\/B>honor. Thewhole of this is but a reproduction of Pro 25:6<\/span>;Pro 25:7<\/span>. But it was reserved forthe matchless Teacher to utter articulately,<\/I> and apply tothe regulation of the minutest features of social life,<\/I> suchgreat laws of the Kingdom of God,<\/I> as that of Lu14:11<\/span>.<\/P><\/p>\n But when thou art bidden<\/strong>,…. To an entertainment, and the time is come,<\/p>\n go and sit down in the lowest room<\/strong>: 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:<\/p>\n that when he that bade thee cometh<\/strong>; into the dining room, and observe in what place thou art:<\/p>\n he may say unto thee, friend, go up higher<\/strong>; 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:<\/p>\n then shalt thou have worship<\/strong>; or glory, as the word signifies; honour and esteem, instead of shame and blushing; not only from the master of the feast,<\/p>\n but in the presence of them that sit at meat with thee<\/strong>; 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<\/p>\n Pr 25:6<\/span> and which is explained by the Jews in like manner as here k:<\/p>\n “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 Pr 25:7<\/span>.”<\/p>\n Which is elsewhere l thus expressed:<\/p>\n “R. Akiba taught it (or expounded, Pr 25:7<\/span>) 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.”<\/p>\n 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.<\/p>\n Sit down <\/B> (<\/SPAN><\/span>). Second aorist active imperative of <\/SPAN><\/span>, to fall up or back, to lie back or down. Late Greek word for <\/SPAN><\/span> (cf. <\/SPAN><\/span> in verse 8<\/span>).<\/P> He that hath bidden thee <\/B> ( <\/SPAN><\/span>). Perfect active participle as in verse 12<\/span> ( <\/SPAN><\/span>) with which compare <\/SPAN><\/span> in verse 9<\/span> (first aorist active participle).<\/P> He may say <\/B> (<\/SPAN><\/span>). The future indicative with <\/SPAN><\/span> does occur in the Koine<\/I> (papyri) and so in the N.T. (Robertson, Grammar<\/I>, p. 984).<\/P> Go up higher <\/B> (<\/SPAN><\/span>). Second aorist active imperative second singular of <\/SPAN><\/span>, an old double compound verb, but here only in the N.T. Probably, “Come up higher,” because the call comes from the host and because of <\/SPAN><\/span>. <\/P> <\/p>\n Sit down [] <\/SPAN><\/span>. Lit., lay yourself back.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But when thou art bidden,”<\/strong> (air hotan klethes) “But when you are invited,” to a wedding festivity, etc., for a special occasion, let the invitation be honor enough.<\/p>\n 2) “Go and sit down in the lowest room;” <\/strong>(poreutheis anapese eis ton eschaton topon) “Go and sit or recline in the lowest place of honor,” in an inconspicuous place, so as not to grab attention from the host, or guest of honor, Joh 8:54<\/span>.<\/p>\n 3) “That when he that bade thee cometh,” <\/strong>(hina hotan elthe ho keklekos se) “in order that when the one who invited you comes,” as a courtesy and honor to you.<\/p>\n 4) “He may say unto thee, Friend, go up higher” <\/strong>(erei soi phile) “He may (will) say to you, Friend,” (prosanabethi anoteron) “Go up to an higher tier,” or position of honor. It is he then who exalts you and not you yourself, Rom 12:10<\/span>.<\/p>\n 5) “Then shalt thou have worship,” <\/strong>(tote estai soi doksa) “At that point there will be glory or praise to you,” or honor, as contrasted with the shame and humiliation of the proud, fame-seeking one who arrived early, seized the highest seat of honor, for temporary fame, certain shame, Luk 14:8<\/span>.<\/p>\n 6) “In the presence of them that sat at meat with thee.” <\/strong>(enopion panton ton sunanakeimenon soil “in the presence of or before all those who are seated or reclining in colleague or close affinity with you.” This in as eminent explanation and social application of Pro 25:6-7<\/span>.<\/p>\n (10) Sit down in the lowest room.<\/strong>Better, as before, recline<\/em> for the verb, and place,<\/em> or couch,<\/em> for the noun.<\/p>\n Friend.<\/strong>The Greek word is not the same as in Mat. 20:13<\/span> (where see Note), Mat. 22:12<\/span>; Mat. 26:50<\/span>, but is the same as in Joh. 11:11<\/span>; Joh. 15:14<\/span>. The difference is suggestive. The first word addressed to the humble and lowly guest speaks of confidence and affection. He is welcomed as, in the highest sense, the friend of the giver of the feast.<\/p>\n Worship . . .<\/strong>Better, honour,<\/em> or glory,<\/em> the same word as in Joh. 5:44<\/span>; Joh. 12:43<\/span>.<\/p>\n 10<\/strong>. <\/strong> Friend, go up higher<\/em> Jesus here gives a lesson of human propriety, the observance of which improves both the public manners and morals. The writer of the book of Proverbs had given the same lesson in words which our Lord evidently intends substantially to quote, Pro 25:6-7<\/span>.<\/p>\n “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,” etc.<\/p>\n “But when you are invited, go and sit down in the lowest place, so that when he who has invited you comes, he may say to you, “Friend, go up higher.” Then you will have glory in the presence of all who sit at meat with you.”<\/p>\n What they should rather do is come early and take the lowest seat in the first place. Then the host will see them there, and recognising their deserved status will come and say, “Friend, go up higher.” Then all who are at the meal will recognise their promotion and they will be appreciated by all.<\/p>\n This is not intended to be a subtle strategy explaining how they could gain glory for themselves. A person who thought like that would deservedly find himself left in the lowest place. It is rather a warning against pride and arrogance and practical advice on how to avoid being humiliated. It is advice on the importance of allowing others to decide their status and give the recognition of what they deserved, rather than their deciding on it for themselves. John and James would have saved themselves similar humiliation if they had remembered this when they sought to oust Peter and the others (Mar 10:35-45<\/span>). The other disciples meanwhile, equally desirous of the highest place, were angry about it. So Jesus had to rebuke all of them, and teach them the lesson that it is by humble service and having the heart of a true servant that such a place would be obtained. It is the one who serves, not seeking status, who will be given the highest place. Thus the one who will achieve it will be the one who least expects it. Indeed the highest place will be in the servant’s quarters where Jesus is.<\/p>\n Luk 14:10<\/span><\/em><\/strong>. <\/strong>Go, and sit down in the lowest room;<\/em><\/strong><\/strong> It is most probable that Christ himself, as illustrious a person as he was, had done thus, and sat down among them in the lowest place <\/em>at the table. <\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 10. Then shalt thou have worship<\/strong> ] Honor est in honorante, <\/em> therefore to be the less esteemed, because without us, and mostly but a puff of stinking breath, not once to be valued. <\/p>\n 10.<\/strong> ] <\/strong> ,<\/strong> not expressing the view with which thou<\/em> art to do it (Meyer, bezeichnet die Abficht des<\/em> ), but a consequence which may follow: the view with which the act, as an objective fact, happens: the effect, of which it is (however the actor may be unaware of this) the cause; as the in Luk 14:8<\/span> .<\/p>\n Luk 14:10<\/span> . : “go up higher,” A.V [117] and R.V [118] ; better “come up higher,” which gives effect to the . The master invites the host to come towards himself. So Field ( Ot. Nor.<\/em> ).<\/p>\n [117] Authorised Version.<\/p>\n [118] Revised Version.<\/p>\n Friend. Greek. philos, Noun of phileo. App-135. <\/p>\n go up = go up, forward.<\/p>\n Occurs only here. <\/p>\n worship = honour. Greek. doxa = glory. <\/p>\n at meat = at table. <\/p>\n 10.] , not expressing the view with which thou art to do it (Meyer, bezeichnet die Abficht des ), but a consequence which may follow: the view with which the act, as an objective fact, happens: the effect, of which it is (however the actor may be unaware of this) the cause; as the in Luk 14:8.<\/p>\n Luk 14:10. , having gone [Go and]) i.e. in taking the lowest place, do so with alacrity and from the heart [this is the force of ].-[ , the lowest) He who sets himself before even one, may possibly be forced to give place to that one. Therefore it is good to take the lowest place of all. No wrong that you can do to yourself, can inflict less of real loss upon you than this, if indeed it should happen that without thinking of it you should thereby do to yourself a wrong.-V. g.]-) go up higher to others, who are [like thyself] honourable guests. Pro 25:7, LXX., , .<\/p>\n go: 1Sa 15:17, Pro 15:33, Pro 25:6, Pro 25:7 <\/p>\n then: Isa 60:14, Rev 3:9 <\/p>\n Reciprocal: 1Sa 9:22 – in the chiefest Mat 20:12 – equal Mar 9:35 – If Rom 12:10 – in honour Gal 5:26 – desirous<\/p>\n IN THE LOWEST ROOM<\/p>\n Go and sit down in the lowest room.<\/p>\n Luk 14:10<\/p>\n He had a right to say these words, Who, when all the chambers of creation were open to Him, came and sat down in the lowest room! And, in this lone world of ours, where was He ever found, but in its lowest room?<\/p>\n I. The humiliation of Jesus was the basis of His exaltation; and that which obtained in the Head is only being acted, over and over again, in each one of His members; hence the evangelical power and truth which lieth in the words, He that humbleth himself shall be exalted.<\/p>\n II. All the unhappinesses we have ever known in life have been from not taking the lowest room.<\/p>\n (a) There is one manhe has fallen into sin, and therefore he is wretched. But why did he fall into that sin? He did not take sufficiently abasing views of his own utter weakness.<\/p>\n (b) There is another. He cannot succeed. Life, in all its greatnesses, has been a failure to him. And why? He never went deep enough.<\/p>\n (c) There is another. He is conscious that he has no influence. He can do no good. And why? He has yet to learn that the secret of power is sympathy, and that the soul of sympathy is to stoop, and to be little, and to make self nothing.<\/p>\n III. Most persons agree 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 walked closer, that you had more abasing views of the wickedness of your own heart than now? And, if it be soif we may take these words as applicable to a spiritual, as well as to a temporal prosperity, When Ephraim spake trembling, he exalted himself in Israelthen, is not the secret of a return to more religious enjoyment, and higher religious attainment, clearly defined and pointed out distinctly, Go, and take the place where once you used to sit.<\/p>\n IV. When you were nothing, but God was everything, God took a most stooping course with you.He condescended to become a suitor; and, as if He had been the sinner, He said, Come, and let us reason together. Do you want to reclaim any one? Do you want to lead any one? Do the same. Do not say, You are a sinner; but say, I am a dreadful one. Do not say, God will punish you; but say, God has had mercy even on me! Do not place yourself at all above, but, whatever you are, go below that man. Be learners together, be penitents together, be seekers together, be saved together, be happy together. It is in the lowest room that all the usefulness that ever was done in this world was done.<\/p>\n Rev. James Vaughan.<\/p>\n Illustration<\/p>\n 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 recognise His manner, His spirit, in it? Can you possibly be content with such an interpretation of His words as this?<\/p>\n 0<\/p>\n A guest would be running no risk of embassassment to take a low place voluntarily, even should he be left there; instead, he would stand a chance of being promoted. Worship in this place means “honor” according to the note at Mat 2:2.<\/p>\n Luk 14:10. The opposite course and its results are described.<\/p>\n That. Our Lord does not bid them take a low place, for the purpose of being put higher. That would be false humility. This result is the purpose of God, who commands this conduct.<\/p>\n Have honor, lit., glory, in contrast with shame (Luk 14:9). Worship was intended to convey the same idea.There is nothing to warrant the idea that our Lord and His disciples were themselves in the lower places, and ought to have been invited to come up higher. Such hints about promotion at a Pharisees feast would not come from our Lord.<\/p>\n Verse 10 <\/p>\n Then shalt thou have worship, &c. This shows that it was not our Savior’s design, in these instructions, to teach men to be indifferent to the respect and honorable regard of their fellow-men, but to show them the true way to attain it,–namely, by modest and unassuming deportment, and by treating others with respect.<\/p>\n Luke 14:12-14. That is, the kindness and hospitality, which the wealthy have it in their power to bestow, are not to be regarded as Christian virtues, except when they are rendered to those who cannot make any return.<\/p>\n But when thou art bidden, go and sit down in the lowest room; that when he 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. 10. then shalt thou have worship ] Rather, glory. It need, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 14:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25545","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25545","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25545"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25545\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25545"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25545"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25545"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"