Luke 14:13

KJV

But when thou makest a feast, call the poor, the maimed, the lame, the blind:

KJV (with Strong's)

But {G235} when {G3752} thou makest {G4160} a feast {G1403}, call {G2564} the poor {G4434}, the maimed {G376}, the lame {G5560}, the blind {G5185}:

Complete Jewish Bible

Instead, when you have a party, invite poor people, disfigured people, the crippled, the blind!

Berean Standard Bible

But when you host a banquet, invite the poor, the crippled, the lame, and the blind,

American Standard Version

But when thou makest a feast, bid the poor, the maimed, the lame, the blind:

Commentary

### SUMMARY
Luke 14:13 presents Jesus' radical instruction on true hospitality, challenging the conventional social norms of His day. Rather than inviting those who can reciprocate, Jesus commands His host to extend generosity to the poor, the maimed, the lame, and the blind. This teaching underscores a foundational principle of God's Kingdom: selfless giving that prioritizes the marginalized and seeks divine reward over earthly recognition or reciprocal favors.

### CONTEXT
* **Literary Context:** This verse is part of a larger discourse on humility and Kingdom values delivered by Jesus at a Sabbath dinner hosted by a prominent Pharisee. It immediately follows Jesus' parable about choosing the lowest seat at a feast, where He teaches that true humility leads to exaltation by God, not by human recognition ([Luke 14:7-11](/luke/14-7-11 "Luke 14:7-11 - Parable of the Wedding Feast")). Having addressed the behavior of guests, Jesus now turns His attention to the host, offering a direct and counter-cultural command regarding whom to invite. This instruction then sets the stage for the Parable of the Great Supper in [Luke 14:15-24](/luke/14-15-24 "Luke 14:15-24 - Parable of the Great Supper"), further illustrating the invitation of the marginalized into God's Kingdom.
* **Historical & Cultural Context:** In ancient Jewish society, feasts were not merely meals but significant social events, often serving as opportunities for networking, displaying status, and strengthening alliances. Hosts typically invited friends, relatives, and wealthy neighbors who could reciprocate the invitation, thereby reinforcing social standing and mutual benefit. The "poor, maimed, lame, and blind" were often marginalized, excluded from such gatherings due to their physical conditions, economic destitution, or perceived social stigma. While Mosaic Law encouraged care for the poor and vulnerable (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor")), social practice often fell short, and these individuals were frequently relegated to begging at city gates or temple entrances. Jesus' command directly challenges this deeply ingrained cultural practice, advocating for a form of hospitality that transcends social and economic boundaries.
* **Key Themes:** The passage strongly emphasizes **radical hospitality**, encouraging generosity without expectation of return. It highlights God's **preferential option for the poor and marginalized**, mirroring a consistent biblical theme found throughout the Old Testament prophets and Jesus' own ministry. The instruction also underscores the **reversal of worldly values** in the Kingdom of God, where humility and selflessness are exalted over pride and self-interest. Furthermore, the implicit promise of divine reward in the subsequent verse ([Luke 14:14](/luke/14-14 "Luke 14:14 - Divine Recompense for Selfless Giving")) introduces the theme of **eternal recompense** for acts of selfless love, contrasting earthly, temporary gains with lasting, spiritual blessings. This entire discourse contributes to the broader Lukan theme of true discipleship, which involves renouncing worldly attachments and embracing a life of sacrificial service.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **feast (Greek, _dochḗ'_):** This term, derived from a word meaning "to receive," refers specifically to a "reception" or "convivial entertainment." It emphasizes that Jesus is speaking about a social gathering, a celebratory meal, rather than a mere everyday repast. The context implies a public or semi-public event where social dynamics and expectations are at play.
* **call (Greek, _kaléō'_):** Meaning "to bid" or "to invite," this verb highlights the deliberate and intentional act of the host. It’s not about passively allowing someone to attend, but actively extending an invitation, which in that culture carried significant social weight and responsibility for the host. Jesus is commanding a proactive and purposeful act of inclusion.
* **poor (Greek, _ptōchós'_):** This word describes someone who is utterly destitute, a "beggar" or "pauper," often cringing in humility or fear due to their absolute lack of resources. It denotes a state of complete poverty, often implying dependence on others for survival, contrasting with _penēs_ which refers to general straitened circumstances. Jesus uses this term to identify those at the very bottom of the social and economic ladder.

#### Verse Breakdown
* **"But when thou makest a feast":** This opening clause sets up a direct contrast ("But") with the previous advice given to guests. It addresses the host directly, assuming they will indeed host such social gatherings. The instruction is not to stop making feasts, but to fundamentally alter the *purpose* and *recipients* of such hospitality.
* **"call the poor":** This is the radical core of Jesus' command. It directly challenges the prevailing social custom of inviting only those who could reciprocate. The phrase signifies a deliberate act of inclusion, extending an invitation to those who are economically disadvantaged and typically excluded from such social events.
* **"the maimed, the lame, the blind":** These specific categories serve as a detailed enumeration of the most vulnerable and physically challenged members of society. They represent those who were often unable to work, navigate public spaces easily, or participate fully in social life, making them dependent on charity and frequently marginalized. By listing them explicitly, Jesus emphasizes a comprehensive inclusion of those who are physically, socially, and economically disadvantaged.

#### Literary Devices
Luke 14:13 employs several potent literary devices. **Contrast** is central, as Jesus directly juxtaposes conventional, reciprocal hospitality with a radical, selfless form of generosity. This creates a stark choice for the listener. The specific listing of "the poor, the maimed, the lame, the blind" functions as a **merism** or **synecdoche**, where a part (these specific groups) represents the whole (all those who are marginalized, vulnerable, and unable to reciprocate). This emphasizes the breadth of Jesus' inclusive vision. The entire instruction is a form of **didacticism**, a direct moral teaching from Jesus, designed not just to inform but to transform the listener's behavior and values. The counter-cultural nature of the command also gives it the quality of **hyperbole**, pushing the boundaries of expectation to underscore a profound spiritual truth about God's Kingdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This radical call to hospitality is deeply rooted in the character of God and the ethics of His Kingdom. It reflects God's consistent concern for the vulnerable and marginalized, a theme woven throughout the Old Testament where justice for the poor, widow, and orphan is a hallmark of true righteousness. Jesus' teaching here is a practical demonstration of the Kingdom principle that true greatness is found in humble service and that God values those whom the world disregards. It challenges believers to align their values with God's, extending grace and generosity not based on merit or potential return, but on pure, selfless love, trusting that God Himself will be the ultimate rewarder of such actions. This instruction anticipates the ultimate reversal of fortunes in the Kingdom of God, where the last shall be first and the humble exalted.

* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Lord")
* [Matthew 25:34-40](/matthew/25-34-40 "Matthew 25:34-40 - The Judgment of the Nations")
* [James 2:1-4](/james/2-1-4 "James 2:1-4 - Warning Against Favoritism")

### REFLECTION AND APPLICATION
Luke 14:13 serves as a profound challenge to our contemporary understanding and practice of hospitality, generosity, and community. It calls us beyond superficial acts of kindness to a radical reorientation of our priorities, urging us to intentionally seek out and include those whom society often overlooks or excludes. This isn't merely about inviting people to a physical meal, but about extending genuine welcome, dignity, and resources to the "poor, maimed, lame, and blind" in our modern contexts—whether they are the economically disadvantaged, the physically or mentally challenged, the socially isolated, or those on the fringes of our communities. It compels us to examine our motivations: are we giving to be seen, to gain social capital, or to receive something in return, or are we giving purely out of love, trusting in God's unseen reward? Living out this verse means actively dismantling social barriers, cultivating a heart for the vulnerable, and embracing a lifestyle of selfless generosity that truly reflects the inclusive love of Christ.

#### Questions for Reflection
* **How does Jesus' instruction challenge my current understanding and practice of hospitality and generosity?**
* **Who are the "poor, maimed, lame, and blind" in my community, church, or sphere of influence today, and how can I intentionally include them?**
* **What practical steps can I take to extend welcome and resources to those who cannot reciprocate, whether in my personal life or through collective efforts?**
* **Am I seeking earthly recognition or divine reward for my acts of generosity, and how can I cultivate a more Kingdom-oriented mindset?**

### FAQ

**Does Jesus' command in Luke 14:13 mean we should *only* invite the disadvantaged to our gatherings?**

Answer: No, Jesus' teaching here is not an exclusive command but a radical reorientation of priorities and motivations. It's a hyperbole designed to emphasize a profound principle: that our acts of generosity should primarily be driven by selfless love, prioritizing those in genuine need and least able to reciprocate, rather than by a desire for social gain or reciprocal favors. While it doesn't forbid inviting friends or family, it challenges the *exclusionary* nature of much social hospitality and encourages intentional inclusion of the marginalized. The focus is on the heart behind the invitation, urging us to reflect God's own generous and inclusive nature.

**How does this teaching relate to the concept of "recompense" in the following verse (Luke 14:14)?**

Answer: Luke 14:14 clarifies that while our acts of generosity should be selfless and without expectation of *earthly* return, God *does* see and will reward such actions. The "recompense at the resurrection of the just" shifts the focus from immediate, human-based reciprocity to ultimate, divine blessing. This means that true generosity is an act of faith, trusting that God will honor our obedience in His perfect timing and way. It assures believers that their selfless giving is not in vain but is recognized and valued by God, promising an eternal reward that far surpasses any temporary earthly gain. This encourages a long-term, Kingdom perspective on our resources and relationships.

### CHRIST-CENTERED FULFILLMENT
Luke 14:13 finds its ultimate fulfillment and embodiment in the person and work of Jesus Christ Himself. Jesus is the divine host who perfectly exemplifies this radical, selfless hospitality. He did not come for the righteous but for sinners, for the sick and not the healthy ([Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Came for Sinners")). Throughout His ministry, He consistently associated with, healed, and ministered to the "poor, maimed, lame, and blind"—the very outcasts and marginalized of society ([Luke 5:29-32](/luke/5-29-32 "Luke 5:29-32 - Jesus Eats with Sinners and Tax Collectors")). His parables, like those of the lost sheep, lost coin, and prodigal son ([Luke 15](/luke/15 "Luke 15 - Parables of the Lost")), illustrate God's relentless pursuit and welcoming embrace of those who are spiritually destitute and unable to earn their way into His favor. The pinnacle of this selfless hospitality is the cross, where Christ, the Lamb of God, offered Himself as the ultimate sacrifice for humanity, inviting us, who are spiritually poor, maimed by sin, lame in our walk, and blind to truth, to the eternal feast of salvation—a banquet of grace to which we could offer nothing in return. He is the one who prepares the "marriage supper of the Lamb" ([Revelation 19:9](/revelation/19-9 "Revelation 19:9 - The Marriage Supper of the Lamb")), inviting all who recognize their need for Him, promising a divine recompense that is entirely unmerited and eternally glorious.

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

Luke 14:21

So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

Isaiah 58:10

And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:

Proverbs 14:31

¶ He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.

Job 29:15

I was eyes to the blind, and feet [was] I to the lame.

Job 29:16

I [was] a father to the poor: and the cause [which] I knew not I searched out.

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Hebrews 13:2

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.