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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
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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.
3. John, therefore, did distinctly foresee the first "resurrection of the just"
But here also I must first meet the same sophistry as advanced by those who contend that the Lord, like (the prophets), said everything in the way of allegory, because it is written: "All these things spake Jesus in parables, and without a parable spake He not unto them,"
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.
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.
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 14:14 encapsulates a profound teaching from Jesus on the nature of true blessedness and divine recompense. It instructs believers to extend hospitality and generosity not to those who can reciprocate, but to the poor, the maimed, the lame, and the blind—those who are unable to repay. This selfless act, performed without expectation of earthly return, is promised a future, ultimate reward from God Himself, to be received at the resurrection of the just. The verse thus redefines conventional social reciprocity, elevating altruistic service as a pathway to eternal blessing.
Context
Literary Context
This verse concludes a significant section in Luke 14 that begins with Jesus attending a Sabbath meal at the house of a prominent Pharisee. The immediate preceding verses (Luke 14:7-11) detail Jesus' parable on humility, advising guests to take the lowest seat to be honored, rather than seeking the highest. Following this, Luke 14:12-14 directly addresses the host, challenging the common practice of inviting only those who can reciprocate. Verse 14 serves as the climactic promise and motivation for this radical shift in hospitality, setting the stage for the subsequent parable of the great supper (Luke 14:15-24), which further illustrates the invitation of the marginalized.
Historical & Cultural Context
In ancient Jewish society, hospitality was a cornerstone of social life and religious duty. Feasts and invitations often served social functions, reinforcing status, building alliances, and creating networks of reciprocal favors. Guests were typically chosen from one's social equals or superiors, ensuring that the host would receive a return invitation or benefit. The poor, disabled, and marginalized were often excluded from such social gatherings, relegated to the fringes of society. Jesus' instruction to invite these very individuals was revolutionary, directly challenging the prevailing social norms and the self-serving motivations behind much of the era's hospitality. It was a call to embody a counter-cultural ethic rooted in God's kingdom values, where status and worth are not determined by human ability to repay.
Key Themes
Luke 14:14 contributes significantly to several key themes within Luke's Gospel and broader biblical theology. It highlights the theme of divine reversal, where the last shall be first and the humble exalted, as seen in Luke 1:52-53. It underscores the importance of true humility and selfless generosity, contrasting earthly gain with heavenly reward. The verse also emphasizes God's justice and His role as the ultimate rewarder, a concept deeply rooted in the Old Testament (e.g., Proverbs 19:17). Finally, it introduces a crucial eschatological dimension by pointing to the "resurrection of the just," connecting present acts of righteousness with future divine recompense, a theme prevalent in Jesus' teachings on the Kingdom of God and the end times.
Exposition and Analysis
Key Word Analysis
This word signifies a state of supreme happiness, fortunate, or well-off, often implying a divine favor or approval. It denotes an inner joy and contentment that comes from God, independent of external circumstances. In the Beatitudes (Matthew 5:3-12), Jesus uses this term to describe those who are truly favored by God, often those who are poor in spirit, meek, or persecuted for righteousness' sake. Here, it is applied to those who practice selfless generosity.
Derived from "anti" (in return for) and "apodidomi" (to give back), this verb means to pay back, give in return, or requite, whether good or evil. In this context, it refers to receiving a return for a favor or service. Jesus' point is that when one gives without the possibility of human "antapodidomi," the divine "antapodidomi" is assured and superior.
Literally meaning "a standing up again," this term refers to a resurrection from death, a restoration to life. In the New Testament, it primarily refers to the bodily resurrection of the dead, both of the righteous and the unrighteous, at the end of the age. Here, it specifically points to the resurrection of those deemed righteous by God, at which time they will receive their promised reward.
Verse Breakdown
"And thou shalt be blessed;"
This opening clause presents the central promise. The "blessedness" is not merely a feeling but a state of divine favor and well-being bestowed upon the one who practices selfless hospitality. It is a spiritual and eternal blessing, far surpassing any temporary human commendation or material gain.
"for they cannot recompense thee:"
This clause provides the rationale for the blessing. The recipients of the hospitality (the poor, the maimed, the lame, the blind) are specifically chosen because they lack the means or ability to repay the host in kind. This absence of human reciprocity is precisely what qualifies the act for divine recognition and reward, ensuring that the motive is pure and not self-serving.
"for thou shalt be recompensed at the resurrection of the just."
This final clause specifies the nature and timing of the reward. The "recompense" is not from humans, but from God, and it is not immediate or earthly, but eschatological. It will be given "at the resurrection of the just," referring to the future bodily resurrection of the righteous, when God will fully vindicate and reward those who have lived according to His kingdom principles. This promise shifts the focus from temporal gain to eternal glory.
Literary Devices
Luke 14:14 employs several powerful literary devices. Contrast is central, setting up a clear distinction between earthly reciprocity and divine recompense. The host is encouraged to abandon the conventional practice of inviting those who can repay, in favor of inviting those who cannot, thereby shifting the source of reward from human to divine. This creates a Paradox: by giving without expectation of earthly return, one secures a far greater, eternal reward. The verse also utilizes Eschatological Language, specifically "the resurrection of the just," which points to a future, ultimate event that serves as the ultimate motivation for present selfless action. This future orientation elevates the significance of the present deed, grounding it in God's ultimate plan of justice and reward.
Theological and Thematic Connections
Luke 14:14 profoundly reorients our understanding of generosity and reward, shifting the focus from human-centric reciprocity to divine recompense. It teaches that true blessedness comes not from what we gain from others, but from what God provides in response to our selfless obedience. This principle aligns with the broader biblical theme that God is the ultimate provider and judge, who sees and rewards actions done in secret and for His glory, especially those extended to the vulnerable and marginalized. It challenges believers to cultivate a heart of pure, unadulterated love, motivated by faith in God's character and His promise of eternal justice. This verse serves as a powerful reminder that our ultimate accounting is with God, not with people.
Reflection and Application
Luke 14:14 calls us to a radical re-evaluation of our motives for good deeds and acts of service. Are we serving others with an unspoken expectation of recognition, appreciation, or a returned favor? Or are we genuinely extending ourselves out of pure love and obedience to God, trusting Him alone for our ultimate reward? This verse challenges us to step outside our comfort zones and intentionally seek out opportunities to bless those who are often overlooked, marginalized, or unable to reciprocate. It encourages us to invite the "poor, maimed, lame, and blind" into our lives, our homes, and our communities, not for what they can do for us, but for what God will do through us and for us in eternity. Embracing this principle cultivates a spirit of humility, generosity, and unwavering faith in God's perfect justice and abundant provision.
Questions for Reflection
FAQ
What does "the resurrection of the just" specifically refer to?
"The resurrection of the just" refers to the future event, at the end of the age, when righteous believers will be raised from the dead to receive their eternal reward and live in God's presence. This is distinct from a general resurrection, as it specifically highlights those who are deemed "just" or righteous in God's sight, often through faith in Christ and obedience to His commands. It points to a time of vindication, judgment, and the full establishment of God's kingdom, where those who have served Him faithfully, especially by loving the marginalized, will receive their promised inheritance. Jesus speaks of this future reality in other passages, such as John 5:28-29, where He distinguishes between the resurrection of life and the resurrection of condemnation.
Does this verse mean we should never accept thanks or appreciation for our good deeds?
No, the verse does not forbid accepting thanks or appreciation. Rather, it challenges the motivation behind our actions. The emphasis is on giving without the expectation of reciprocity, particularly from those who cannot repay. It aims to purify our motives, ensuring that our generosity stems from a heart of love and obedience to God, rather than a desire for human praise or a return on investment. While it is natural and appropriate to receive thanks, the core teaching is that our ultimate reward comes from God, not from human acknowledgment. As Matthew 6:1 warns, performing righteous acts "to be seen by others" forfeits the heavenly reward.
Christ-Centered Fulfillment
Luke 14:14 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the supreme example of one who gave everything without expectation of human recompense. Though He was "rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). Jesus consistently ministered to the "poor, maimed, lame, and blind" – the outcasts, the sick, the sinners – not because they could repay Him, but out of boundless love and compassion, offering them the ultimate spiritual and physical healing. His entire life was a selfless act of giving, culminating in His sacrificial death on the cross, where He "gave his life as a ransom for many" (Mark 10:45). His resurrection is the ultimate "resurrection of the just," not only for Himself but also as the firstfruits of all who believe in Him (1 Corinthians 15:20-23). Through His perfect obedience and atoning sacrifice, He secured the "recompense" for all who are justified by faith in Him, promising them eternal life and a share in His glorious resurrection (Romans 6:23). Thus, our blessedness and future reward are entirely dependent on His selfless act and His triumphant resurrection.