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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
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i. e. they know not how to return an answer.
If any determine to invite eider women to an entertainment of love, or a feast, as our Saviour calls it,
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.
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.
But when you make a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they do not have the means to recompense you. For a recompense will be given to you in the resurrection of the just. He speaks of the resurrection of the just, who, although all will rise, it is rightly called their own, who do not doubt they will come to be blessed in this. Therefore, he who calls the poor to a banquet will receive a reward in the future. He who calls friends, brothers, and the wealthy receives his reward. But even if he does this for God's sake in the example of the sons of blessed Job, as other duties of brotherly love, He who commanded it will reward. He who invites gluttons and the luxurious for the sake of wantonness will be punished in the future with eternal penalty.
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
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). 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, 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), 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) 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
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.
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.
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.
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
FAQ
Does Jesus' command in Luke 14:13 mean we should only invite the disadvantaged to our gatherings?
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)?
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). 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). His parables, like those of the lost sheep, lost coin, and prodigal son (Luke 15), 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), inviting all who recognize their need for Him, promising a divine recompense that is entirely unmerited and eternally glorious.