Luke 14:7

KJV

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

KJV (with Strong's)

And {G1161} he put forth {G3004} a parable {G3850} to {G4314} those which were bidden {G2564}, when he marked {G1907} how {G4459} they chose out {G1586} the chief rooms {G4411}; saying {G3004} unto {G4314} them {G846},

Complete Jewish Bible

When Yeshua noticed how the guests were choosing for themselves the best seats at the table, he told them this parable:

Berean Standard Bible

When Jesus noticed how the guests chose the places of honor, He told them a parable:

American Standard Version

And he spake a parable unto those that were bidden, when he marked how they chose out the chief seats; saying unto them,

Commentary

### SUMMARY
Luke 14:7 introduces a pivotal moment in Jesus' ministry where He observes the social dynamics at a Sabbath dinner hosted by a prominent Pharisee. Witnessing guests vying for the most prestigious seating, Jesus seized the opportunity to deliver a profound parable, setting the stage for a teaching on humility, honor, and the nature of God's kingdom that challenges conventional societal values.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a larger narrative in [Luke 14](/luke/14 "Luke 14 - Teachings on Humility and Hospitality") that begins with Jesus' controversial healing of a man with dropsy on the Sabbath, directly challenging the legalistic interpretations of the religious leaders present ([Luke 14:1-6](/luke/14-1-6 "Jesus Heals on the Sabbath")). The dinner setting, initially a scene of theological debate, transitions into an observation of social behavior, providing a natural segue for Jesus' subsequent parables on humility at banquets ([Luke 14:7-11](/luke/14-7-11 "The Parable of the Wedding Feast")) and the true nature of hospitality ([Luke 14:12-14](/luke/14-12-14 "The Parable of the Great Banquet")). This immediate context highlights Jesus' consistent challenge to the self-righteousness and social climbing prevalent among the religious elite, using everyday scenarios to unveil profound spiritual truths.

* **Historical & Cultural Context:** Ancient Jewish society placed significant emphasis on honor and shame, which were often publicly displayed, particularly at banquets. Seating arrangements at such gatherings were highly symbolic, with the "chief rooms" or *protoklisiai* (first reclining places) reserved for the most esteemed guests. Guests would recline on couches around a low table, and the places closest to the host were considered the most honorable. The host's invitation and the guest's assigned or chosen seat communicated social status, influence, and perceived worth. Jesus' observation of guests "choosing out" these prominent seats reflects a common cultural practice driven by a desire for public recognition and social validation. This cultural backdrop is crucial for understanding the immediate impact and relevance of Jesus' parable to His original audience.

* **Key Themes:** Luke 14:7 introduces and contributes to several overarching themes in Luke's Gospel and biblical theology. Foremost is the theme of **Humility versus Pride**, where Jesus consistently contrasts worldly ambition with kingdom values. The guests' scramble for the "chief rooms" exemplifies prideful self-exaltation, which Jesus directly addresses in the subsequent verses, stating, "[For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted](/luke/14-11 "Luke 14:11 - The Principle of Humility")". This ties into the broader theme of **Divine Reversal**, a recurring motif in Luke, where God often reverses human expectations and societal norms, elevating the lowly and humbling the proud, as seen in Mary's Magnificat ([Luke 1:51-53](/luke/1-51-53 "Mary's Magnificat - God's Reversal")). Furthermore, the verse subtly introduces **Jesus' Observational Wisdom**, showcasing His ability to discern the motivations of the human heart and to derive profound spiritual lessons from seemingly mundane social interactions, a characteristic evident throughout His teaching ministry.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **put forth (Greek, _légō'_):** From G3004, meaning "to lay forth" or "relate in words," often implying systematic or set discourse. Here, it signifies Jesus' intentional act of presenting a formal teaching or parable, not merely a casual remark. It emphasizes the deliberate and authoritative nature of His instruction.
* **marked (Greek, _epéchō'_):** From G1907, meaning "to hold upon," "retain," or "pay attention to." This word highlights Jesus' keen and deliberate observation of the guests' behavior. It suggests He wasn't just passively noticing but actively "marking" or taking heed of their actions, discerning their underlying motivations for choosing the chief rooms.
* **chose out (Greek, _eklégomai'_):** From G1586, meaning "to select" or "make choice." This emphasizes the active, intentional effort of the guests to secure the most honorable positions. It's not that they were assigned these places, but they *selected* them for themselves, revealing a desire for self-promotion and status.
* **chief rooms (Greek, _prōtoklisía'_):** From G4411, meaning "a reclining first (in the place of honor) at the dinner-bed" or "preeminence at meals." This term precisely describes the most prestigious seating at a banquet, underscoring the social hierarchy and the guests' pursuit of public honor and recognition.

#### Verse Breakdown
* **"¶ And he put forth a parable to those which were bidden,"**: This opening clause establishes Jesus as the speaker and the invited guests as His immediate audience. The phrase "put forth a parable" (ἐπέχω παραβολήν) signals that Jesus is about to deliver a teaching in the form of a similitude or illustrative story, a common method of His instruction designed to reveal spiritual truths through relatable, earthly scenarios. The audience, "those which were bidden," refers to the guests at the Pharisee's dinner, setting the stage for a direct application of the teaching to their observed behavior.
* **"when he marked how they chose out the chief rooms;"**: This is the crucial observation that prompts Jesus' parable. The verb "marked" (ἐπέχω) indicates Jesus' careful and intentional observation. He noticed *how* (πῶς) the guests, particularly those of higher status, were actively "choosing out" (ἐκλέγονται) or selecting the "chief rooms" (πρωτοκλισίας). This highlights their eagerness and self-serving ambition to secure positions of honor and prominence, revealing a heart attitude focused on self-exaltation rather than humility.
* **"saying unto them,"**: This concluding phrase directly links Jesus' observation to His subsequent teaching. It indicates that the parable is a direct response to what He witnessed, making the lesson immediately relevant and pointed to the guests' actions. This sets up the following verses where Jesus elaborates on the principles of humility and honor.

#### Literary Devices
Luke 14:7 effectively employs **Observation as a Catalyst** for teaching, where Jesus' keen perception of human behavior at a social event directly precipitates a profound spiritual lesson. This demonstrates Jesus' divine wisdom and His ability to draw universal truths from specific, everyday occurrences. The verse also serves as a **Narrative Hook**, immediately drawing the reader into the scene and the impending parable by highlighting the guests' actions. Furthermore, the mention of "chief rooms" is a form of **Symbolism**, where the physical act of seeking prominent seating symbolizes the deeper spiritual issue of pride and the human desire for self-exaltation and worldly honor. This common cultural practice becomes a vivid illustration for Jesus' teaching on humility and the true source of honor in God's kingdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 14:7 serves as a foundational verse for understanding Jesus' radical redefinition of honor and status within the Kingdom of God. It challenges the prevailing societal norms that equate worth with public recognition and position, redirecting focus from external accolades to internal humility. This principle is central to Jesus' teachings, consistently contrasting the values of the world with the counter-cultural ethics of His kingdom. True honor, according to Jesus, is not something to be grasped or self-promoted, but rather something bestowed by God upon those who humble themselves and serve others. This theological truth underpins the entire parable that follows, advocating for a posture of humility that ultimately leads to exaltation by divine grace, rather than by human striving.

* [Proverbs 25:6-7](/proverbs/25-6-7 "Proverbs 25:6-7 - Do Not Exalt Yourself")
* [Matthew 23:12](/matthew/23-12 "Matthew 23:12 - Humility and Exaltation")
* [Philippians 2:3-4](/philippians/2-3-4 "Philippians 2:3-4 - Humility and Considering Others")

### REFLECTION AND APPLICATION
Luke 14:7 provides a timeless mirror for self-examination, challenging us to honestly assess our own motives in various spheres of life. Whether in church, at work, or within social circles, the human tendency to seek recognition, status, or "chief rooms" remains prevalent. This verse prompts us to consider if our actions are driven by a desire for personal glory or by a genuine spirit of humility and service. True spiritual growth often begins when we relinquish the need for external validation and embrace the quiet dignity of a humble heart, trusting that God sees and honors those who serve without seeking applause. It invites us to cultivate a posture of preferring others, not out of false modesty, but from a sincere love that seeks the good of all, remembering that our ultimate reward comes from God, not from human acclaim.

#### Questions for Reflection
* **In what areas of my life do I find myself "choosing out the chief rooms," seeking recognition or prominence?**
* **How does the desire for status or honor manifest in my interactions with others, and what might be the underlying motivations?**
* **What practical steps can I take this week to intentionally practice humility and prefer others, even when it goes against my natural inclinations?**
* **How does trusting God for my position and honor free me from the anxiety of self-promotion?**

### FAQ
**Why was it considered bad to "choose out the chief rooms" if they were places of honor?**

Answer: The issue was not the existence of places of honor, but the *manner* in which guests sought them out. Jesus observed that they "chose out" (G1586, *eklégomai*) these rooms, implying an active, self-serving pursuit of status rather than waiting to be assigned or invited to such a position. In ancient Jewish culture, while honor was valued, self-exaltation was often seen as prideful and could lead to public shame if one was later demoted. Jesus' teaching in [Luke 14:8-10](/luke/14-8-10 "The Parable of the Wedding Feast") suggests that true honor is bestowed, not seized. It is better to take a lower place and be invited up than to presume a higher place and be asked to move down. This reflects a deeper spiritual principle that humility, not pride, is the path to true exaltation in God's eyes.

### CHRIST-CENTERED FULFILLMENT
Luke 14:7, with its depiction of human striving for honor, finds its ultimate fulfillment and counter-example in the person of Jesus Christ. While the guests at the banquet sought the chief rooms, Christ, though being in the very nature God, "thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men" ([Philippians 2:6-7](/philippians/2-6-7 "Philippians 2:6-7 - Christ's Humility")). He did not "choose out" the chief room of divine glory for Himself, but rather emptied Himself, humbling Himself even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). This profound act of self-abasement is the antithesis of the pride observed in Luke 14:7. Furthermore, Jesus' entire ministry was characterized by serving the marginalized and lowly, consistently elevating those whom society had cast aside ([Luke 4:18-19](/luke/4-18-19 "Jesus' Mission Statement")). His life perfectly illustrates the principle He teaches: "For the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" ([Matthew 20:28](/matthew/20-28 "Matthew 20:28 - The Son of Man Came to Serve")). Thus, Christ Himself is the embodiment of the humble servant, and through His exaltation by God, we see the divine fulfillment of the promise that "he that humbleth himself shall be exalted" ([Luke 14:11](/luke/14-11 "Luke 14:11 - The Principle of Humility")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Philippians 2:3

[Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

Luke 11:43

Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.

Matthew 23:6

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

Mark 12:38

And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and [love] salutations in the marketplaces,

Mark 12:39

And the chief seats in the synagogues, and the uppermost rooms at feasts:

Luke 20:46

Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

3 John 1:9

¶ I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.