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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 14:7–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
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But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just."
Where are the hundredfold rewards in this age for the dinners offered to the poor? These things will be during the times of the kingdom, on the seventh day that is sanctified when God rested from all his works that he made. This is the true sabbath of the just, in which they will have no earthly work to do, but will have a table prepared before them by God, who will feed them with all kinds of delicacies.
He says accordingly somewhere, "When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;" and elsewhere, "When thou makest a dinner or a supper;" and again, "But when thou makest an entertainment, call the poor," for whose sake chiefly a supper ought to be made. And further, "A certain man made a great supper, and called many."
What kind of persons does He bid should be invited to a dinner or a supper? Precisely such as he had pointed out by Isaiah: "Deal thy bread to the hungry man; and the beggars-even such as have no home-bring in to thine house," because, no doubt, they are "unable to recompense" your act of humanity.
Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."
Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge.
(Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and with reference to these He says, nor thy neighbours.
Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when ye make a feast, call the poor, the maimed, the lame, and the blind.
(Hom. 45. in Act.) For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favour from the prince. Let us not then ask those who can recompense us, as it follows, And thou shalt be blessed, for they cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For thou shall be recompensed at the resurrection of the just.
But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?
(Hom. 45. in Act.) It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the devil durst not enter. And if thou sittest not down with them, at any rate send them the dishes from thy table.
A brother asked a hermit, ‘My sister is poor. If I give her alms, am I giving alms to the poor?’ He said, ‘No.’ The brother said, ‘Why is that, abba?’ He replied, ‘Because your relationship draws you to prefer her.’
The Scripture asserts that “everyone that exalts himself will be humbled, and he that humbles himself will be exalted.” …If we want to attain to true humility and come quickly to the top of that heavenly ascent to which we can only mount by lowliness in this present life, we must ascend by good works. We must erect the mystical ladder of Jacob, where angels ascending and descending appeared to him. Ascent and descent mean that we go downward when we exalt ourselves and rise when we are humbled. The ladder represents our life in this world, which our Lord erects to heaven when our heart is humbled. The sides of the ladder represent our soul and body, sides between which God has placed several rungs of humility and discipline, whereby we are to ascend if we would answer his call. RULE OF ST.
Lest perhaps they also invite you in return, and it may become for you a recompense. He does not say, "And it may become a sin for you," but he says, "And it may become for you a recompense." Like what he says elsewhere: "If you do good to those who do good to you, what grace is there to you?" (Luke 6). He does not say here, "It is a sin for you," but, "What grace is there to you?" Since even sinners do this. Although there are some mutual banquets of brothers, friends, relatives, and wealthy neighbors, which not only receive recompense in the present but also condemnation in the future. Finally, they are counted among the works of darkness by the Apostle. As he says, "Let us walk properly as in the day, not in revelries and drunkenness" (Rom. 13). Indeed, revelries are luxurious banquets which are celebrated either by everyone's contribution or are usually hosted in turns by companions, such that no one is ashamed to say or do anything dishonorable, because it is convened for disgraceful things to be done there, stimulated by an abundance of wine and various pleasure of lust.
Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, "and sin be committed against thee." And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.
And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God's sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.
And he said also to the one who had invited him: When you give a luncheon or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors. He does not forbid celebrating feasts with brothers, friends, and the rich, as if it were a crime, but shows that, like other necessary human commerce, where even sinners lend to sinners to receive equal returns, such actions are of no value in acquiring the rewards of heavenly life. Finally, he adds:
The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favour of men. Hence it is said, Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends.
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Summary
In Luke 14:12, Jesus issues a radical instruction to a dinner host, challenging the prevailing social customs of His era regarding hospitality. He advises against inviting friends, family, or wealthy neighbors who can reciprocate, instead advocating for a selfless form of generosity that seeks no earthly return. This teaching underscores a fundamental principle of the Kingdom of God, where actions are motivated by pure love and a desire for divine, rather than human, commendation.
Context
Literary Context
This verse is situated within a broader narrative in Luke 14 where Jesus is attending a Sabbath meal at the house of a prominent Pharisee. Prior to this specific instruction to the host, Jesus observes the guests vying for places of honor and delivers a parable on humility, urging them to take the lowest seat so they might be honored by their host (Luke 14:7-11). Having addressed the guests, Jesus then turns His attention to the host, extending His teaching on humility and true honor from the guests' perspective to the host's actions, thereby completing a comprehensive lesson on Kingdom values in social interactions. The verses immediately following Luke 14:12 further elaborate on whom the host should invite—the poor, crippled, lame, and blind—promising a blessing at the "resurrection of the just" (Luke 14:13-14).
Historical & Cultural Context
In ancient Jewish and Greco-Roman societies, meals were not merely for sustenance but served as crucial social and political events. Invitations to dinners or suppers were often strategic, designed to foster alliances, repay debts, gain influence, or solidify social standing. People typically invited those of equal or higher status, or those who could offer a reciprocal invitation, thus maintaining a system of mutual obligation and social exchange. To invite friends, family, or wealthy neighbors was to participate in this established system of reciprocity, ensuring one's social network and status. Jesus' instruction directly challenges this ingrained cultural norm, advocating for a counter-cultural approach to hospitality that subverts the transactional nature of social gatherings and redefines generosity.
Key Themes
Luke 14:12 contributes significantly to several key themes prevalent in Luke's Gospel. One prominent theme is radical discipleship, characterized by a call to prioritize God's Kingdom values over societal norms and personal gain. Jesus consistently challenges His followers to live a life that looks different from the world's, often involving self-denial and a focus on the marginalized, as seen in His teachings on counting the cost. Another central theme is God's concern for the poor and marginalized. Throughout Luke, Jesus demonstrates a particular compassion for the outcast and vulnerable, and His teaching here encourages His followers to extend similar care, reflecting the heart of God. This verse also highlights the theme of heavenly reward versus earthly reward. Jesus frequently contrasts the fleeting nature of worldly recognition with the eternal value of divine commendation, a concept echoed in the Sermon on the Mount where He encourages storing up treasures in heaven.
Exposition and Analysis
Key Word Analysis
Refers to the main meal, often eaten midday, but could also be a substantial morning meal or luncheon. In this context, it signifies a significant social gathering rather than a casual bite. Jesus' instruction applies to any substantial meal where guests are formally invited.
The chief meal of the day, typically eaten in the evening. This word reinforces the idea of a formal, significant gathering, often involving a feast. The inclusion of both "dinner" and "supper" emphasizes that Jesus' teaching applies broadly to all forms of formal hospitality.
Literally means "one dwelling near," but by implication, a friend or associate. The term here refers to those within one's immediate social and geographical sphere, particularly those who are "rich" (G4145, ploúsios), implying those who are capable of reciprocating the invitation and thus part of the reciprocal social system Jesus is challenging.
A requital, repayment, or reward in return. This word is central to Jesus' point, highlighting the transactional nature of the hospitality He advises against. The expectation of antapódoma is precisely what Jesus seeks to redirect, shifting the motive for generosity from earthly reciprocity to divine blessing.
Verse Breakdown
"Then said he also to him that bade him,"
This establishes the direct address from Jesus to the host of the Sabbath dinner, indicating a specific, personal instruction following His general teaching to the guests. It highlights Jesus' intentional engagement with the social dynamics of the gathering.
"When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours;"
This is the core of Jesus' counter-cultural command. He explicitly lists categories of people typically invited for social gain or obligation: close associates (friends), family (brethren, kinsmen), and those of means (rich neighbors). The negative imperative "call not" (G3361, mḗ) signifies a strong prohibition against the customary practice driven by self-interest.
"lest they also bid thee again, and a recompence be made thee."
This clause reveals the underlying motivation for Jesus' prohibition. The phrase "lest they also bid thee again" points to the expectation of reciprocal invitation, and "a recompence be made thee" (G468, antapódoma) clearly identifies the worldly reward—a return on one's investment in hospitality. Jesus identifies this transactional motive as precisely what detracts from true, selfless generosity and divine reward.
Literary Devices
Luke 14:12 employs several significant literary devices. The most prominent is Didacticism, as Jesus directly instructs the host on proper conduct, presenting a clear moral and theological lesson. The verse also showcases Contrast, setting up a stark opposition between two forms of hospitality: one driven by the expectation of earthly reciprocity (inviting friends, family, rich neighbors) and the other (implied by the negative command, and made explicit in the following verses) motivated by selfless love for those who cannot repay. This creates a Paradox, as Jesus suggests that true gain comes from actions that yield no immediate worldly benefit. Furthermore, the explicit statement of the motive ("lest they also bid thee again, and a recompence be made thee") serves as a form of Exposition, revealing the hidden, often unacknowledged, self-serving motivations behind conventional social practices.
Theological and Thematic Connections
This verse profoundly reshapes our understanding of generosity and reward within the Kingdom of God. It challenges the human tendency to act out of self-interest or a desire for social validation, redirecting our focus to God as the ultimate source of blessing and recompense. True generosity, according to Jesus, is not transactional but transformational, flowing from a heart aligned with God's own character of unconditional love and grace. When we give without expectation of earthly return, our acts become pure expressions of love, mirroring God's giving to us, and thus qualify us for a divine reward that far surpasses any human reciprocation. This principle elevates hospitality from a social custom to a spiritual discipline, inviting believers to participate in God's economy of grace.
Reflection and Application
Luke 14:12 serves as a powerful mirror, inviting us to critically examine the motives behind our acts of generosity, service, and hospitality. Do we extend invitations, offer help, or give resources primarily to those who can benefit us in return, whether through social status, professional networking, or future favors? Or are our actions motivated by a genuine, selfless love that seeks the good of others, especially those who are often overlooked or unable to reciprocate? This verse calls us to move beyond a transactional mindset to a transformational one, where our giving is an outflow of God's love within us, trusting that our ultimate reward comes from Him, not from human praise or earthly recompense. It challenges us to intentionally seek out opportunities to serve those on the margins, those who cannot "pay us back," thereby reflecting the heart of Christ and storing up eternal treasures.
Questions for Reflection
FAQ
Does Jesus forbid inviting friends or family to dinner?
No, Jesus is not issuing a blanket prohibition against inviting friends, family, or wealthy neighbors to dinner. Rather, He is challenging the motive behind such invitations. The cultural norm was to invite those who could reciprocate, thereby maintaining social standing or gaining advantage. Jesus is calling His followers to a higher standard of selfless generosity, where hospitality is extended not for earthly return but out of pure love, especially to those who cannot repay. The emphasis is on prioritizing the poor and marginalized, as elaborated in Luke 14:13-14, not on excluding existing relationships.
What does Jesus mean by "recompense be made thee"?
The phrase "recompense be made thee" refers to an earthly, reciprocal reward or repayment. In the social context of Jesus' day, inviting someone to a meal often created an unspoken obligation for them to invite you back, or to somehow return the favor. Jesus is highlighting this transactional system of give-and-take. He is essentially saying, "Don't invite people primarily because you expect them to repay you in kind." He contrasts this earthly recompense with a divine blessing or reward that comes from God for selfless acts of generosity, as mentioned in Luke 14:14.
Christ-Centered Fulfillment
Luke 14:12 finds its profound Christ-centered fulfillment in the very person and work of Jesus Himself. Jesus perfectly embodies the radical, selfless hospitality He commands. He did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His entire ministry was an invitation to those who could not repay Him: the sick, the outcast, the tax collectors, and sinners (Matthew 9:10-13). He extended the ultimate invitation to the "poor, crippled, lame, and blind" of humanity—those spiritually bankrupt and unable to earn their way into God's Kingdom—to partake in the feast of salvation through His atoning sacrifice. The "recompense" for His selfless act on the cross was not earthly gain, but the glory of God and the redemption of humanity, a reward given by the Father (Philippians 2:5-11). Thus, Jesus is not merely a teacher of selfless hospitality, but its ultimate practitioner and the means by which we, empowered by His Spirit, can live out this counter-cultural call, knowing that our true reward is found in Him and His eternal Kingdom (Colossians 3:23-24).