Luke 14:21

KJV

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.

KJV (with Strong's)

So {G2532} that {G1565} servant {G1401} came {G3854}, and shewed {G518} his {G846} lord {G2962} these things {G5023}. Then {G5119} the master of the house {G3617} being angry {G3710} said {G2036} to his {G846} servant {G1401}, Go out {G1831} quickly {G5030} into {G1519} the streets {G4113} and {G2532} lanes {G4505} of the city {G4172}, and {G2532} bring in {G1521} hither {G5602} the poor {G4434}, and {G2532} the maimed {G376}, and {G2532} the halt {G5560}, and {G2532} the blind {G5185}.

Complete Jewish Bible

The slave came and reported these things to his master.

“Then the owner of the house, in a rage, told his slave, ‘Quick, go out into the streets and alleys of the city; and bring in the poor, the disfigured, the blind and the crippled!’

Berean Standard Bible

The servant returned and reported all this to his master. Then the owner of the house became angry and said to his servant, ‘Go out quickly into the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’

American Standard Version

And the servant came, and told 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 maimed and blind and lame.

Commentary

### SUMMARY
Luke 14:21 is a pivotal verse within the Parable of the Great Supper, revealing the master's righteous indignation at the rejection of his gracious invitation and his subsequent radical expansion of the guest list. After the initially invited guests offer various excuses for their refusal, the servant reports their dismissals to his lord. In response, the master, filled with anger, commands his servant to swiftly go into the city's public spaces and gather those typically excluded from such esteemed gatherings: the poor, the crippled, the lame, and the blind, ensuring his house will be filled.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of the Parable of the Great Supper, found in [Luke 14:15-24](/luke/14-15-24 "Luke 14:15-24 - The Parable of the Great Supper"). Jesus shares this parable immediately after teaching about humility and the proper way to invite guests to a feast, emphasizing inviting those who cannot repay you ([Luke 14:7-14](/luke/14-7-14 "Luke 14:7-14 - Humility and Hospitality")). The parable itself is a direct response to a guest's pious exclamation about the blessedness of eating bread in the Kingdom of God ([Luke 14:15](/luke/14-15 "Luke 14:15 - Blessed is he who eats bread in the Kingdom")). Luke 14:21 marks a dramatic turning point in the parable, shifting from the initial, privileged invitees' rejection to the master's inclusive, almost desperate, call to the marginalized, setting the stage for the final command to invite even those outside the city.
* **Historical & Cultural Context:** In ancient Near Eastern culture, a banquet invitation was a significant social event, often involving two stages: an initial invitation and a second, final call when the meal was ready. To refuse the second invitation, especially with flimsy excuses, was a profound insult to the host, bringing shame upon him and his household. The "streets and lanes of the city" (plateîa and rhýmē) were public spaces where the poor, sick, and disabled often congregated to beg. These groups—the poor, maimed, halt, and blind—were frequently marginalized, considered ritually unclean, or even thought to be under divine judgment for sin, making them social outcasts. A host inviting such individuals to a grand feast would be an astonishing act of radical hospitality, overturning social conventions and honor codes.
* **Key Themes:** Luke 14:21 powerfully contributes to several overarching themes in Luke's Gospel and Jesus's ministry. Firstly, it underscores the **Divine Invitation and Rejection**, illustrating God's gracious offer of the Kingdom and the serious consequences of spurning it. The master's "anger" reflects divine displeasure at such a profound slight, not petty rage but righteous indignation at the refusal of grace. Secondly, the verse highlights the **Radical Inclusivity of God's Kingdom**, demonstrating that the Kingdom banquet is not exclusively for the privileged or self-righteous, but is open to those who recognize their need and unworthiness. This aligns with Jesus's consistent ministry to the marginalized, as seen in his mission statement in [Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus's Mission Statement") to preach good news to the poor and set the oppressed free. Finally, it emphasizes the **Reversal of Societal Norms**, where those esteemed by human standards are excluded, and those despised are welcomed, a theme prevalent throughout Luke's Gospel, such as in Mary's Magnificat ([Luke 1:52-53](/luke/1-52-53 "Luke 1:52-53 - Mary's Magnificat")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **doûlos (Greek, _doûlos'_):** From δέω, meaning "to bind," this term refers to a slave, bond-man, or servant. In the context of the parable, the servant (G1401) is not merely an employee but one bound to the master's will, acting as his direct agent. This highlights the servant's absolute obedience and the master's unquestionable authority in issuing the command.
* **oikodespótēs (Greek, _oikodespótēs'_):** A compound word from οἶκος ("house") and δεσπότης ("master" or "lord"), this term denotes "the head of a family" or "householder." The "master of the house" (G3617) in the parable symbolizes God, emphasizing His sovereign authority over His household (the Kingdom) and His right to determine who participates in His divine banquet.
* **ptōchós (Greek, _ptōchós'_):** From πτώσσω ("to crouch" or "cringe"), this word describes a beggar or pauper, strictly denoting absolute or public mendicancy. It implies a state of utter destitution and dependence. The "poor" (G4434) in this verse are those without means, often forced to beg, representing not only material poverty but also a spiritual humility and recognition of need, in contrast to the self-sufficient initial guests.

#### Verse Breakdown
* **"So that servant came, and shewed his lord these things."**: This clause establishes the immediate consequence of the initial guests' rejections. The servant, having delivered the second invitation, dutifully reports the excuses and refusals to the master. This act of reporting underscores the master's awareness of the slight and sets the stage for his response.
* **"Then the master of the house being angry said to his servant,"**: The master's reaction to the rejection is described as "angry" (G3710, _orgízō_). This is not a petty human tantrum but a righteous indignation at the profound dishonor and ingratitude shown by the invited guests. It signifies the gravity of spurning God's gracious offer, revealing divine displeasure at those who prioritize worldly concerns over the Kingdom's call.
* **"Go out quickly into the streets and lanes of the city,"**: The master's command is urgent ("quickly," G5030, _tachéōs_) and specific in its destination. The "streets" (G4113, _plateîa_) and "lanes" (G4505, _rhýmē_) refer to the main thoroughfares and narrower alleys within the city. This signifies a radical shift in the target audience for the banquet, moving from the privileged, invited elite to the common, public spaces where the marginalized resided.
* **"and bring in hither the poor, and the maimed, and the halt, and the blind."**: This final part of the command explicitly names the new invitees. "The poor" (G4434, _ptōchós_) refers to the destitute; "the maimed" (G376, _anápēros_) are the crippled or disabled; "the halt" (G5560, _chōlós_) are the lame; and "the blind" (G5185, _typhlós_) are those without sight. These individuals represent the most vulnerable and socially ostracized members of society, those typically excluded from elite gatherings. Their inclusion signifies God's radical grace and the Kingdom's open invitation to all who recognize their need.

#### Literary Devices
Luke 14:21, as part of the larger parable, employs several significant literary devices. The primary device is **Parable** itself, a narrative form that uses a relatable earthly story to convey a profound spiritual truth about the Kingdom of God. The master, the feast, the servant, and the guests are all symbolic. **Symbolism** is pervasive: the "great supper" symbolizes the eschatological banquet of the Kingdom of God, a metaphor for salvation and fellowship with God. The "master of the house" clearly symbolizes God, the ultimate host. The "servant" can symbolize Jesus Himself, who came to invite, or His disciples, who are commissioned to spread the Gospel. The initial guests symbolize those who, despite being privileged with God's invitation (often interpreted as Israel, or more broadly, the self-righteous), reject it due to worldly preoccupations. The "poor, maimed, halt, and blind" symbolize the marginalized, the outcasts, and spiritually, those who recognize their utter dependence on God's grace. Furthermore, the verse demonstrates **Irony** and **Reversal**, as those initially invited and deemed worthy are excluded, while those considered unworthy and outcast are now welcomed. This dramatic reversal highlights God's justice and His preferential option for the humble and needy, subverting human expectations and societal norms.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 14:21 profoundly illustrates the expansive and counter-cultural nature of God's grace and the Kingdom of God. The master's anger at the rejection of his invitation underscores the seriousness of spurning divine grace, while his subsequent command to invite the marginalized reveals God's boundless love and inclusive heart. Theologically, this verse points to the principle that God's Kingdom is not built on human merit, social status, or self-sufficiency, but on a recognition of one's spiritual poverty and a humble acceptance of His gracious invitation. It foreshadows the universal scope of the Gospel, which extends beyond any perceived elite to embrace all who are willing to come, especially those whom society has cast aside. This radical inclusivity challenges believers to reflect God's heart in their own outreach and community.

* [Isaiah 25:6-8](/isaiah/25-6-8 "Isaiah 25:6-8 - The Messianic Banquet")
* [Matthew 22:1-10](/matthew/22-1-10 "Matthew 22:1-10 - The Parable of the Wedding Feast")
* [James 2:5](/james/2-5 "James 2:5 - God Chooses the Poor")

### REFLECTION AND APPLICATION
Luke 14:21 serves as a powerful call to self-examination and compassionate action for believers today. It compels us to consider whether we, like the initially invited guests, are allowing worldly concerns, self-importance, or perceived busyness to prevent us from fully embracing God's ongoing invitation to deeper fellowship and service. The master's anger reminds us that divine grace, though freely offered, is not to be taken lightly or casually dismissed. More profoundly, the command to invite the "poor, and the maimed, and the halt, and the blind" challenges us to embody the inclusive heart of God. Are we actively seeking out and welcoming those on the fringes of society, those overlooked, marginalized, or deemed "unworthy" by worldly standards, into our communities and into the transformative message of the Gospel? This verse urges us to dismantle our own biases and extend radical hospitality, recognizing that true spiritual wealth often resides in those who are outwardly poor and broken, and that God's Kingdom is truly for all who humbly respond to His call.

#### Questions for Reflection
* **What "excuses" or worldly priorities might be preventing me from fully accepting God's invitation into deeper relationship or service?**
* **How does my life reflect the radical inclusivity of God's Kingdom, particularly in how I engage with those society often marginalizes?**
* **In what ways can I, or my community, more intentionally "go out quickly into the streets and lanes" to invite the spiritually and physically needy?**
* **How does recognizing my own "spiritual poverty" enable me to better appreciate God's grace and extend it to others?**

### FAQ

**Why was the master "angry" in this parable?**

Answer: The master's anger (Greek: _orgízō_) is not a petty human emotion but reflects a righteous indignation and profound displeasure at the invited guests' disrespectful and ungrateful rejection of his gracious invitation. In ancient culture, refusing a banquet invitation, especially with flimsy excuses, was a grave insult that brought shame upon the host. The master's anger signifies the seriousness of spurning God's generous offer. It underscores that while God's grace is freely given, it is not to be trifled with, and there are consequences for those who prioritize worldly concerns over His divine call, as seen in the parable's broader context in [Luke 14](/luke/14 "Luke 14 - Parable of the Great Supper and Cost of Discipleship").

**Who do "the poor, and the maimed, and the halt, and the blind" represent in this parable?**

Answer: Literally, these terms refer to the most vulnerable and marginalized people in ancient society—beggars, the crippled, the lame, and the sightless. They were often socially ostracized, ritually excluded, and dependent on charity. Symbolically, in the parable, they represent those who are spiritually needy, humble, and recognize their utter dependence on God's grace, in contrast to the self-sufficient and proud who rejected the initial invitation. Jesus consistently ministered to such individuals throughout His earthly ministry, demonstrating God's preferential option for the humble and broken, as illustrated in [Luke 7:22](/luke/7-22 "Luke 7:22 - Jesus's Works for the Poor and Sick"). Their inclusion in the feast highlights the radical inclusivity of the Kingdom of God, which is open to all who respond in faith, regardless of their social standing or perceived worthiness.

### CHRIST-CENTERED FULFILLMENT
Luke 14:21 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ Himself. The "master of the house" is God the Father, and the "servant" who goes out to invite is supremely embodied by Jesus. Just as the servant was commanded to go into the "streets and lanes," Jesus came to earth, not for the self-righteous or the healthy, but for sinners and the sick ([Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Came for Sinners")). His entire earthly ministry was characterized by reaching out to the "poor, and the maimed, and the halt, and the blind"—literally healing the physically afflicted and spiritually embracing the outcasts of society, such as tax collectors, prostitutes, and Samaritans. He declared His mission was to preach good news to the poor and set the captives free ([Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus's Inaugural Sermon")). Through His life, death, and resurrection, Jesus became the ultimate invitation to the divine banquet, offering salvation and fellowship to all who recognize their spiritual poverty and respond in faith. The feast foreshadows not only the New Covenant established through His blood but also the ultimate eschatological "wedding supper of the Lamb" ([Revelation 19:7-9](/revelation/19-7-9 "Revelation 19:7-9 - The Wedding Supper of the Lamb")), where all who have humbly accepted His gracious invitation will gather to feast in His presence forever.

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 14:13

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

Matthew 11:5

The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.

James 2:5

Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

Luke 14:24

For I say unto you, That none of those men which were bidden shall taste of my supper.

Isaiah 35:6

Then shall the lame [man] leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.

John 9:39

¶ And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.

Matthew 22:7

But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.