Exegetical and Hermeneutical Commentary of Luke 14:12
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbors; lest they also bid thee again, and a recompense be made thee.
12-14. Whom to invite; a Lesson to the Host.
12. call not thy friends, nor thy brethren ] In this, as many of our Lord’s utterances, we must take into account (1) the idioms of Oriental speech; (2) the rules of common sense, which teach us to distinguish between the letter and the spirit. It is obvious that our Lord did not mean to forbid the common hospitalities between kinsmen and equals, but only, as the context shews, (1) to discourage a mere interested hospitality intended to secure a return; and (2) to assert that unselfish generosity is superior to the common civilities of friendliness. The “not” therefore means, as often elsewhere in Scripture, “not only, but also,’ or “not so much…as,” as in Pro 8:10; Joh 6:27; 1Co 1:17 ; 1Co 15:10; 1Ti 2:9, &c. In other words, “not” sometimes denies “not absolutely but conditionally (Gal 5:21) and comparatively (1Co 1:17).” See Mat 9:13; Jer 7:22; Joe 2:13; Heb 8:11
and a recompence be made thee ] In a similar case Martial says, “You are asking for gifts, Sextus, not for friends.” There is a remarkable parallel in Plato’s Phaedrus.
Fuente: The Cambridge Bible for Schools and Colleges
Call not thy friends … – This is not to be understood as commanding us not to entertain at all our relatives and friends; but we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call not only your friends, but call also the poor, etc. Compare Exo 16:8; 1Sa 15:22; Jer 7:22-23; Mat 9:13.
Thy kinsmen – Thy relations.
A recompense – Lest they feel themselves bound to treat you with the same kindness, and, in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid.
Fuente: Albert Barnes’ Notes on the Bible
Luk 14:12-14
Call the poor
The Churchs duty to the poor
A recent advertisement on our city walls struck me as singularly suggestive; it contained the words, God and the poor.
Such a conjunction of words is most remarkable: the highest and the lowest, He who owns all things, and they who own nothing: it is a conjunction of extremes, and though it looked very extraordinary on a placard, yet if you examine the Old and New Testaments the idea will be discovered almost more frequently than any other.
I. THE RELATION OF GOD TO THE POOR. There is a strange mingling of terror and tenderness in Gods language in relation to the poor; terror towards their oppressors tenderness towards themselves. Take the former Pro 17:5; Isa 10:2; Jer 22:13; Amo 5:11; etc.). Such are some of the sentences of fire in which God speaks of the oppressor of the poor. We now turn from terror to tenderness. We shall hear how God speaks of the poor themselves. The lips that spoke in fire now quiver with messages set to music (Isa 58:6-7). There is an extract which I must give from Gods ancient legislation, and as I read you will be able to say whether ever Act of Parliament was so beautiful Deu 24:19-21). And why this beneficial arrangement? A memorial act; to keep the doers in grateful remembrance of Gods mighty interposition on their behalf. When men draw their gratitude from their memory, their hand will be opened in perpetual benefaction.
II. THE RELATION OF THE POOR TO THE CHURCH. The poor ye have always with you. For what purpose? As a perpetual appeal to our deepest sympathy; as an abiding memorial of our Saviours own condition while upon earth; as an excitement to our most practical gratitude. The poor are given into the charge of the Church, with the most loving commendation Of Christ their companion and Saviour.
1. The poor require physical blessing. Christ helped mans bodily nature. The Church devotes itself more to the spirit than to the flesh. This is right: yet we are in danger of forgetting that Christianity has a mission to the body as well as to the soul. The body is the entrance to the soul And is there no reward? Will the Lord who remembers the poor forget the poets benefactor? Truly not! (Psa 41:1).
2. The poor require physical blessing; but still more do they require spiritual blessing. The harvest is great, the labourers are few. Do you inquire as to recompense? It is infinite! They cannot recompense thee, but thou shalt be recompensed at the resurrection of the just. And yet they can recompense thee! Every look of the gleaming eye is a recompense! Every tone of thankfulness is a repayment. God is not unrighteous to forget our work of faith. If we do good unto one of the least of His brethren, Christ will receive the good as though offered to Himself. Terrible is the recompense of the wicked! Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. Much is being said about Charity. They have carved her image in marble; they have enclosed her in gorgeously coloured glass; they have placed on her lofty brow the wreath of immortal amaranth; poesy has turned her name into rhythm, and music has chanted her praise. All this is well. All this is beautiful. It is all next to the best thing; but still the best thing is to incorporate charity in the daily life, to breathe it as our native air, and to express it in all the actions of our hand. Let this mind be in you which was also in Christ Jesus. If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven. You will then be one with God! 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? Then do not contemn the poor. He that giveth, let him do it with simplicity. (J. Parker, D. D.)
Christian beneficence
I. THE DUTY OF A CHRISTIAN TO DO GOOD; to lay himself out to do good to every one within his reach.
1. This arises from the very nature of the Christian character. Gratitude to Christ leads him to copy the Saviour, who went about doing good.
2. The duty of laying ourselves out to do good arises from our Christian calling. When the Holy Spirit of God makes a difference between sinners who are living in ungodliness and walking after the vanity of their minds, why does He make that difference? God calls forth His people to be witnesses for Him, in such a manner that those who are blind to His glory in creation, and who neglect His glory in revelation, cannot refuse to acknowledge it when it is evidenced and reflected from the people that He has called by His grace. When Gods people go forth doing good, when they manifest self-denial, when they are willing to spend and be spent, in order to contribute to the temporal necessities or to the spiritual welfare of their fellow-creatures, there is something in these actions which tells upon the heart that is closed to all other means of receiving the knowledge of Gods glory and salvation.
II. THE OBJECT OF CHRISTIAN BENEFICENCE. When a Christian does good, or tries to abound in any good work, it must not be from
(1) personal vanity,
(2) a desire of human applause,
(3) for worldly recompense.
His sole inducement must be the love of Christ; his one object the glory of God; his whole desire to advance the temporal and spiritual good of mankind.
III. THE CHRISTIANS ENCOURAGEMENT to lay himself out to do good unto all men, without looking for anything again. They cannot recompense thee; but, etc. (W. Cadman, M. A.)
Christian feasting
Much Of the impressiveness of our Lord as a preacher arose from the miracles He performed in confirmation of the divinity of His mission, and the truth of His doctrine; much also from His adapting Himself to the state and conditions of His hearers; and much also from His deriving His instructions and encouragements from present objects and occurrences, for this always gives a freshness to our discourse, and a superiority to the artificialness of study. He sees a sower going forth to sow, and for the instruction of the people is led to deliver a parable on the good seed of the kingdom.
I. THE OCCASION OF THE ADDRESS. Then said He also to him that bade Him. Concerning this invitation let us make four inquiries.
1. Who was it that bade Him? It was one of the chief Pharisees, a man of some substance and respectability, probably a ruler of the synagogue, or one of the Sanhedrim. We never read of any of the Sadducees inviting our Lord, nor do we ever read of the Herodians inviting Him. Though the Pharisees were the bitterest enemies of Christ, they had frequent interviews with Him.
2. For what was He bidden? Some suppose that this was a common meal, but the narrative requires us to view it as an entertainment, or some kind of festivity.
3. When was He bidden? We are told that it was on the Sabbath day.
4. Why was He bidden? He was invited by Martha from a principle of duty and benevolence, and she and Mary hoped to derive some spiritual advantage from Him. I wish I could think that this Pharisee invited our Lord under the influence of similar motives. But from whatever motive they were impelled tie went not to eat and drink only. No, He went about His Fathers business, this He constantly kept in view. He knew what His work required. He knew that the Good Shepherd must seek after the lost sheep until He find it. My brethren, you must here learn to distinguish between Him and yourselves. He had nothing inflammable in Him. The enemy came and found nothing in Him. But you have much remaining depravity, and are in danger from external circumstances; you therefore, must watch and pray lest you enter into temptation; you are safe when in the path of duty, there God has engaged to keep you. Let us learn from the Saviours conduct to exercise good behaviour, that others may not have occasion to speak evil of us on account of our religion. Consider–
II. WHAT OUR SAVIOUR FORBIDS. He said, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. This supper or dinner supposes something costly, for you observe that in the following verse it is called a feast. Observe, it is not absolutely wrong to invite our friends, or our brethren, or our rich kinsmen, or our rich neighbours; but our Saviour looks at the motive here, lest a recompense be made thee; as much as to say, there is no friendship or charity in all this. And the apostle says, Let all things be done with charity. You are to show more hospitality than vanity, and more charity than ostentation, and to be more concerned for those who want your relief. This brings us to consider–
III. WHAT HE ENJOINS. But when thou makest a feast, call the poor, the maimed, the lame, and the blind. Here we see what a variety of evils and miseries are incident to the human race. Here are the poor, without the necessaries of life; the maimed, whose hands are unable to perform their office; the halt, who are indebted to a crutch to enable them to walk at all; the blind. Here we learn, also, the proper objects of your compassion, and the fittest subjects of your charity. It is not necessary that you should always have the poor, the maimed, the halt, and the blind at your table. You may fulfil the Saviours design without this, and do as Nehemiah did, send portions to those for whom nothing is prepared.
IV. WHAT OUR SAVIOUR INSURES. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
1. The blessedness: Thou shalt be blessed. Blessed even in the act itself. Oh, the pleasures of benevolence! How blessed is it even in the review! for this blessedness can be continued and improved on reflection. How superior in the performance to sordid entertainments! Thou shalt be blessed–blessed by the receiver. Think of Job. He says, When the ear heard me, then it blessed me, and when the eye saw me, it gave witness to me. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me; and I caused the widows heart to sing for joy. What do we see yonder when we enter Joppa with Peter? When he was come they brought him into an upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. And thou shalt be blessed–blessed by the observers. Who does not observe? And who observes and does not bless on such occasions? Few, perhaps none of us, knew personally a Reynolds, a Thornton, or a Howard, of whom we have read; but in reading their history, when we come to their names we cannot help blessing them, and thus the words of the Scripture are fulfilled, The memory of the just is blessed. And thou shalt be blessed. Above all, blessed by God Himself, upon whom everything depends, whose favour is life, and whose loving-kindness is better than life. He blesses personally and relatively. He grants you spiritual and temporal blessings. David says, Let them curse, but bless Thou.
2. The certainty of this blessedness–For they cannot recompense thee. This seems a strange reason, and would tend to check rather than encourage a worldly man. The foundation of this reason is this, that charity must be recompensed. If the poor cannot do this themselves, some one else must undertake it for them, and therefore God Himself must become answerable; and it is much better to have God to recompense us than to rely upon a poor dying creature. Paul therefore, says, to those who had made a collection to relieve him, and had sent it by the hands of Epaphroditus, My God shall supply all your need according to His riches in glory by Christ Jesus. If, therefore, the thought ever occurs to your mind, I know not those persons who have relieved me; I shall never be able to repay them, so much the better, for then God must, and if there be any truth in His word, if there be any love in His heart, He will.
3. The time of this bestowment–For thou shalt be recompensed at the resurrection of the just. Not that this will be done then exclusively, for, as we have already shown, there are advantages attending charity now. But it will be principally then, publicly then. The apostle says to the Corinthians, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God. Then will it be done perfectly. It is not wrong to look for advantage in religion. But you should be upon your guard not to entertain a notion of meritoriousness in any of your doings. No, the reward is of grace, not of debt. (W. Jay.)
Christs counsel to his host
Our Lord does not here enjoin neglecting and refraining from ones friends, kinsfolk, and neighbours, to entertain only the poor, maimed, halt, and blind. What He says is, when you make a dinner or supper–that is, as He immediately explains, a feast–let it be, not for those with whom you are accustomed to associate, but rather for the destitute and forlorn outside your circle. It is a question, you see, not at all of social fellowship, but of expenditure, and of the objects to which our great expenditures should be devoted. When you would lavish trouble and money, says Christ, let the lavishing be, not for your own personal gratification, not with the view of securing some enjoyment or obtaining some benefit for yourself, but for the blessing of others. The point on which the whole admonition turns, and to which it refers, is largeness of outlay. This is obvious. Our Lord is thinking and speaking, not of, an ordinary meal such as might be spread any day, but of a feast, like the great supper of the parable that follows: and remember the occasion of His words, the circumstances under which they were uttered. He was dining on the Sabbath, in the house of one of the chief Pharisees, who had Him to eat Bread with him; and everything indicates that it was no common dinner at which He was present, but an entertainment on a large scale, got up probably with much pains, and regardless of cost. Christ noticed, we are told, how those who were bidden chose out the chief rooms; nay, such were the unseemly contests among the guests for precedence, and the rude struggling for the best places, which He witnessed, that when at last the tumult had subsided, and all were arranged, He could not forbear remarking on it in tones of rebuke. Evidently the meal was a grand affair, a banquet numerously attended and by many notable and distinguished persons. Contemplating, as He sat there, the profusion, the sumptuousness; picturing what it had cost–the amount of money, labour, and worry, and perhaps sacrifice, that had been expended on it–and penetrating that it was all mainly for selfish ends, with the idea and in the hope of some advantage through it; Christ turns His great mournful eyes upon the many with the words: When you would make such another feast as this, my friend, at so much trouble and cost, instead of calling to it your rich friends, who are likely to recompense you for it, you should call to it the destitute and afflicted, who are unable to recompense you, and thus be blessed at the resurrection of the just. The inner point and spirit of which form of words was this: Ah! my friend, it is a mistake to make your great outlays of strength and treasure with a view to your own gratification and aggrandisement, for it is poor recompense at the best, after all. These great outlays should be reserved rather to meet the needs and ameliorate the unfortunate condition of others; for the blessing of that, though more ethereal and less palpable, is infinitely more worth. You should not burden yourself to win ought of present enjoyment or acquisition for yourself. If you burden yourself at all, it should be to supply some want or serve some interest of the necessitous around you. And the lesson remains for us. Let your extensive expenditures, your toils and worries, and hardships and sacrifices, be for those outside who require ministry, rather than for yourself. When it is a question of your own personal amusement or pleasure, of your own worldly comfort or gain, be content to spend but little; dont make a fuss, or lie awake anxiously, or go out of your way for that. If you do so at all, do it when the welfare of others is concerned, when there are others to be succoured or saved by it; reserve for such ends the incurring of heavy cost, the taking on of heavy burdens of thought and care. (S. A. Tipple)
Christian entertainments
Jesus Christ did not intend that the rich should never have communion with one another, or hold intercourse with one another; that would be as absurd as it would be impracticable. The idea is that, having had your own fellowships and enjoyments, having eaten the fat and drunk the sweet, you are to send out a portion to him that hath none, and a blessing to him who sits in loneliness and sadness of heart. I had a wonderful dream some time ago–a singular dream. It was about the Mansion House and the Lord Mayor. I saw the great banquet ing hall filled, and I looked and wondered at the people, for they had such a peculiar expression upon their countenances. They seemed to be closing their eyes, and so they were. Alas! they were all blind people, and all over fifty years of age. It was the great Lord Mayor of London himself who had invited all the blind people over that age in London to meet one another, and have one happy night, so far as he could make it, in the ancient banqueting hall. No loving cup was passed round, lest accidents should occur; but many a loving word was spoken, many a sigh full of meaning was heaved–not the sigh of misery, but the sigh of thankfulness. And then a strange silence fell upon all the guests, and I heard a voice from above saying in the English tongue quite distinctly, They cannot recompense thee, but thou shalt be recompensed at the resurrection of the just. Then the banqueting hall seemed to be filled with spectators–glad witnesses–as if, at last there were upon the earth some fine touch of Christian feeling, some recognition of the mystery of charity and the boundlessness and condescension of Christian love. (J. Parker, D. D.)
True Christian festivity
I. It should be UNSELFISH. Not extended merely to those from whom we expect a similar return.
II. It should be MERCIFUL. Extended to those who are generally neglected.
III. THIS FESTIVITY WILL BE REWARDED. With the blessing of the poor now, and the commendation of the Judge hereafter. (Anon.)
Christian hospitality
Our Lord really means that hospitality is first to be exercised towards those who need it, because of their narrow means, and to whom kindness of this sort is more pleasant, because they receive such little notice from the world. These are to be first recipients of our hospitality, and after them our friends, relatives, and neighbours, who may be supposed to be able to ask us again. This, of course, is directly contrary to the practice of the world. Now I do not think that we obey this injunction of the Lord by following its spirit (as the saying is) rather than its letter. It has been said that the essence of the beatitude, as distinct from its form, remains for all who give freely, to those who can give them no recompense in return, who have nothing to offer but their thanks and prayers, and that relief, given privately, thoughtfully, discriminately, may be better both for the giver, as less ostentatious, and for the receiver, as tending to the formation of a higher character than the open feast of the Eastern form of benevolence. But it is to be noticed that the Lord is not speaking of relief, i.e., of almsgiving, but of hospitality. It is one thing to send relief in a basket to some poor person from your house, and quite another yourself to proffer to the same person food upon your own table of which you and he jointly partake. By relief or alms you almost of necessity constitute yourself his superior; by hospitality you assume that he is far more on the same level with yourself. Partaking of food in common has, by the absolutely universal consent of mankind, been esteemed a very different thing from the mere gift of food. If it be said that such hospitality as the Lord here recommends is contrary to the usages of even Christian society amongst us, we answer, Of course it is; but, notwithstanding this, it is quite possible that the Christianity of our Christian society, of which we have so high an opinion, may be very imperfect indeed, and require reformation, if not regeneration, and that the open feast of the Eastern form of benevolence may be worthy of more imitation amongst ourselves. Look at the extravagant cost of some entertainments–viands set before the guests simply because they are costly and out of season–and consider that the difference between a fair and creditable entertainment and this extravagance would enable the giver to act ten times more frequently on the principle which the Lord inculcates, and for which he would be rewarded; consider this, and the folly of such waste, not to say its wickedness, is manifest. (M. F. Sadler.)
A model feast
I cannot think there is no connection with Divine things in the counsels Christ gave to His host about making a feast. I think He meant more than to alter a custom, or change social habits. What He advised went deeper, and had a profounder intention than that. He was reaching down to the foundation of things; showing how God deals with men, and what are the principles, or what is the measure and scope of His kingdom. He pourtrays a model feast. And if I mistake not, the portraiture is a pattern of things in the heavens. A place at the feast, I think He means to say, does not depend upon social grade, position, or attainments, but upon the needs of those who are called. Necessity, misery, helplessness, were to be the qualifications–poor, maimed, halt, blind. Friends and rich neighbours were not to be left out; they might come and share the joy and blessing–the joy of ministering and doing good to others; but the sore and the stricken were to be the guests; the invitations were to be sent specially to them. The ado, the preparation, the plentifulness, and the freeness of the feast, must be all for them, to bless them, and make them glad. That is Gods feast. That is how God does. He prepares a feast for man roman the sinner, man the miserable, man the outcast, the hungry, the starved, the diseased, the dying; and He throws it open, and bids them all come, and sends to fetch them in. And when they gather, He lets His rich friends, the angels, rejoice with Him; for there is joy in the presence of the angels of God over one sinner that repenteth. (W. Hubbard.)
The poor invited to a feast
When I was quite a little boy, there lived in my fathers house a man whom, as I look back, I, in common with most who knew him, cannot help regarding as, perhaps, the holiest man we were acquainted with. He lived a life of singular devotion and self-denial, and seemed to walk constantly in the presence of God. Some little time ago, when m Liverpool, I accidentally came across the person in whose house be had lodged in the days when he had first devoted himself to God, when he was quite a young man, before his connection with my own beloved father was as close as it afterwards became. This good man, who kept the house in which this gentleman lodged, told me a few anecdotes about him, and, amongst others, I remember the following: Ah, Mr. Aitken! said the man, I shall never forget Mr. Cs Christmas dinner. I said, I wish you would tell me about it; and he replied, I will. Christmas Day came near, and Mr. C called up my wife, and said to her, Now, I want you to make the very best dinner you possibly can; I am going to give a dinner-party. Well, Mr. C, she said, you have been a long time in my house, and I never heard you talk of giving a dinner-party yet; but I will see to it that it is a right good dinner, and there shall be no mistake about it. Do your best, he said; I am going to invite my friends, and I want everything to be done properly. My wife set to work and got a very good dinner indeed. Christmas Day came. Towards evening we were expecting the gentlemen to turn up who had been invited by our lodger; we did not know who they were, but we made sure they would be people worthy of the occasion. After a time, there came a knock at the door. I opened the door, and there stood before me a man clothed in rags. He had evidently washed his face, and got himself up a little for the occasion; at the same time he was a beggar, pure and simple. He said, Does Mr. C live here? Yes, I replied; he lodges here, but you cannot see him; he is just going to sit down to dinner. But, said the man, I was invited to come here to dinner this evening. You may imagine my horror and astonishment; I could scarcely contain myself. What! I said; you invited to come here this evening, a man like you? I had scarcely got the words out of my mouth before I saw another poor, miserable specimen of humanity crawling round the corner; he was another of Mr. C s guests. By-and-by, there was a round dozen of them, or something like a score; and in they came, the most haggard, miserable, woe-begone objects you could possibly conceive. They went into my wifes nice, smart-looking dining-room, with that grand white cloth, and all the good things which had been so carefully prepared. It almost took ones breath away to see them. But when we saw the good man himself, setting to work, like the Master of old (who girded Himself to serve His disciples)–setting to work to make these men happy, and help them to spend a pleasant evening, without stiffness or formality, we thought, After all, he is right. This is the best sort of dinner-party; and we did not grudge the labour we had bestowed. Now, I have told that little anecdote in order to illustrate the fact that our Lords teaching on such subjects is eminently practical, and that when He gives a suggestion, you may be sure that it is a very sensible and sound one. (W. H. Aitken, M. A.)
Call the poor
Pococke informs us, that an Arab prince will often dine before his door, and call to all that pass, even to beggars, in the name of God, and they come and sit down to table, and when they have done retire with the usual form of returning thanks. It is always customary among the Orientals to provide more meats and drinks than are necessary for the feast! and then, the poor who pass by, or whom the rumour of the feast brings to the neighbourhood, are called in to consume what remains. This they often do in an outer room, to which the dishes are removed from the apartment in which the invited guests have feasted; or otherwise, every invited guest, when he has done, withdraws from the table, and his place is taken by another person of inferior rank, and so on, till the poorest come and consume the whole. The former of these modes is, however, the most common. (Biblical things not generally known.)
Feeding the hungry
It was the custom of St. Gregory, when he became pope, to entertain every evening at his own table twelve poor men, in remembrance of the number of our Lords apostles. One night, as he sat at supper with his guests, be saw, to his surprise, not twelve but thirteen, seated at his table; and he called to his steward, and said to him, Did not I command thee to invite twelve? and, behold! there are thirteen. And the steward told them over, and replied, Holy father, there are surely twelve only. And Gregory held his peace; and, after the meal, he called forth the unbidden guest, and asked him, Who art thou? And he replied, I am the poor man whom thou didst formerly relieve; but my name is The Wonderful and through Me thou shalt obtain whatever thou shalt ask of God. Then Gregory knew that he bad entertained an angel; or, according to another version of the story, our Lord Himself.
Christ-like hospitality
It is said of Lord Chief Justice Hale that he frequently invited his poor neighbours to dinner, and made them sit at table with himself, if any of them were sick, so that they could not come, he would send provisions to them from his own table. He did not confine his bounties to the poor of his own parish, but diffused supplies to the neighbouring parishes as occasion required. He always treated the old, the needy, and the sick with the tenderness and familiarity that became one who considered they were of the same nature with himself, and were reduced to no other necessities but such as he himself might be brought to. Common beggars he considered in another view. If any of these met him in his walks, or came to his door, he would ask such as were capable of working why they went about so idly. If they answered it was because they could not get employment, he would send them to some field to gather all the stones in it, and lay them in a heap, and then pay them liberally for their trouble. This being done, he used to send his carts, and caused the stones to be carried to such places of the highway as needed repair.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Call not thy friends, c.] Our Lord certainly does not mean that a man should not entertain at particular times, his friends, c. but what he inculcates here is charity to the poor and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Many things are delivered in Scripture in the form of an absolute and universal prohibition, which must not be so understood, amongst which this is one instance. None must think that our Saviour doth here absolutely or universally forbid our invitations of our brethren, or kinsmen, or rich neighbours, or friends, to dinners or suppers with us; there was nothing more ordinarily practised amongst the Jews; Christ himself was at divers meals: but Christ by this teacheth us,
1. That this is no act of charity; it is indeed a lawful act of humanity and civility, and of a good tendency sometimes to procure amity and friendship amongst neighbours and friends, but no such act of charity as they could expect a heavenly reward for.
2. That such feastings ought not to be upheld in prejudice to our duty in relieving the poor, that is, they ought not to be maintained in such excesses and immoderate degrees, as by them we shall disable ourselves from that relief of the poor, which God requireth of us, as our duty, with respect to the estate with which he hath blessed us.
3. That we may most reasonably expect a recompence from heaven for such good works as we do, for which we are not recompensed on earth.
4. That Gods recompences of us, for doing our duty in obedience to his commands, are often deferred until the resurrection of the just, but then they will not fail obedient souls.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-14. call not thy friendsJesuscertainly did not mean us to dispense with the duties of ordinaryfellowship, but, remitting these to their proper place, inculcateswhat is better [BENGEL].
lest . . . a recompense begiven theea fear the world is not afflicted with [BENGEL].The meaning, however, is that no exercise of principle isinvolved in it, as selfishness itself will suffice to prompt to it(Mat 5:46; Mat 5:47).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said he also to him that bad him,…. As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord’s meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.
Fuente: John Gill’s Exposition of the Entire Bible
A dinner or a supper ( ). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable.
Call not ( ). and the present imperative active, prohibiting the habit of inviting only friends. It is the exclusive invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato’s Phaedrus 233.
Recompense (). In the form of a return invitation. Like in “bid thee again” ().
Fuente: Robertson’s Word Pictures in the New Testament
Dinner – supper. See on Mt 22:4. Supper [] is the principal meal at evening, and corresponding to the modern late dinner. Call not thy friends, etc. A striking parallel occurs in Plato’s “Phaedrus,” 233. “And, in general, when you make a feast, invite not your friend, but the beggar and the empty soul, for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke blessings on your head.”
Fuente: Vincent’s Word Studies in the New Testament
1) “Then said he also to him that bade him,” (elegen de kai to kekletoi auton) “Then he also said to the one who had invited him,” to the host of the feast that day or evening, Luk 14:1; Luk 14:7.
2) “When thou makest a dinner or supper,” (hotan poies ariston he deipnon) “When you make a dinner or a supper,” to do special honor that is ideal or that will glorify God, when you host a feast four kinds of people are to be left out, as follows:
3) “Call not thy friends, nor thy brethren,” (me phonei tous philous sou mede tous adelphous sou) “Do not call your friends nor even your brothers,” your religious brethren, if you desire honor that is honorable indeed.
4) “Neither thy kinsmen, nor thy rich neighbors;” (mede tous sungeneis sou mede geitonas plousious) “Nor your relatives, nor even your wealthy neighbors,” if you seek to express love and cultivate friendship that honors God and helps your fellowman, Pro 22:16.
5) “Lest they also bid thee again,” (mepote kai autoi antikalesosin se) “Lest they also invite you in response,” as a sense of revolving duty, to keep your good will, to make a merry-go-round of honor seeking one of another, Joh 5:44.
6) “And a recompense be made thee.” (kai genetai anatpodoma soi) “And it comes to be a recompense to you,” and you have really given nothing, but been repaid. When one does this to be exalted, or stay in the limelight, it is his only pay. This was not spoken to condemn social functions or fellowship, but to emphasize that motives for giving such a feast should be without a priority greed for self exaltation, Luk 14:11; Jas 4:6; Luk 18:14.
Fuente: Garner-Howes Baptist Commentary
12. When thou makest a dinner. Those who think that this is an absolute condemnation of entertainments given by relatives and friends to each other, take away a part of civility from among men. It were not only unfeeling, but barbarous, to exclude relatives from the hospitable table, and to class them only with strangers. Christ did not intend to dissuade us from every thing courteous, but merely to show, that acts of civility, which are customary among men, are no proof whatever of charity. To perform any act, in the hope of a reward, to rich men, from whom we expect a similar return, is not generosity, but a system of commercial exchange; and, in like manner, kind offices, rendered from mercenary views, are of no account in the sight of God, and do not deserve to be ascribed to charity. If I entertain at supper my relatives or rich friends, the act of civility ought not in itself to be condemned, but, as a proof of charity, it will have no value whatever; for we frequently see that persons who are extremely selfish grudge no expense or luxury in treating their friends. What then? You may spread a table for the rich, but, at the same time, you must not neglect the poor; you may feast with your friends and relatives, but you must not shut out strangers, if they shall happen to be poor, and if you shall have the means of relieving their wants. In a word, the meaning of the passage is, that those who are kind to relatives and friends, but are niggardly towards the poor, are entitled to no commend-ation; because they do not exercise charity, but consult only their own gain or ambition.
Christ addresses, in a particular manner, the person who had invited him; because he perceived that he was too much addicted to pomp and luxury, and was so desirous to obtain the applause and favor of the rich, that he cared very little about the poor. Accordingly, in the person of one man, this reproof is directed against all those who spend their wealth in ambitious display, or who bargain for mutual compensation, but leave nothing over for the poor, as if they were afraid that whatever is gratuitously bestowed would be lost.
Fuente: Calvin’s Complete Commentary
(12) A dinner or a supper.The two words were used respectively for the morning and the evening mealthe former, like the Continental djener, being taken commonly a little before noon, the latter, about sunset.
Thy friends, nor thy brethren.The words were clearly chosen as including the classes of guests who were then present. Our Lord saw in that Sabbath feast nothing but an ostentatious hospitality, calculating on a return in kind. It might not be wrong in itself, but it could take no place, as the Pharisee clearly thought it would do, in the list of good works by which he sought to win Gods favour. The very fact that it met with its reward on earth excluded it, almost ipso facto, from the reward of the resurrection of the just.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
How to give feasts for a divine reward, Luk 14:12-14.
12. To him that bade him We could almost suppose that our Lord meant to compliment the man who had furnished the feast for
him. A recompense And then thou wilt be cheated of thy recompense from God. Our Lord here is giving no lesson against the interchange of hospitalities among friends. He does not deny that they have their healthful social influence among men. The repayments of the social debts of life, performed in the right spirit, have the blessing of God upon them. He would be evidently condemning himself in attending them, if he wore rebuking the inviters. But the bent of his lesson is this: As the feast of interchange has its return from thy fellow, so the feast of benevolence has its return from God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he said to him also who had invited him, “When you make a dinner or a supper, do not call friends, nor your brothers, nor your kinsmen, nor rich neighbours, in case they also invite you in return, and a recompense be made to you.” ’
The passage begins with Jesus suggesting to His host, the ruler who was a Pharisee (Luk 14:1), that when next time he makes a supper or dinner he should not invite those who will return his invitation and thus recompense him for what he has done. For there is no goodness in that. It is simply a part of the social round. It may earn him a reputation as being a good host, but it will earn no plaudits from God.
Jesus is not, of course, discouraging family gatherings. He is rather using them to get over His point that the poor and needy should not be overlooked, and that what we do for them counts even more than what we do in this way for our families. We must remember that He had Himself attended many such gatherings (Martha and Mary had not invited the poor and the maimed, the lame and the blind – Luk 10:38-42). Jesus would have encouraged all kinds of relationships if they were leading to the betterment of men and women. But He desired especially that they would not forget the poor.
Fuente: Commentary Series on the Bible by Peter Pett
The Great Supper Will Be Attended By Unexpected Guests Because Those First Invited Have Made Excuses In Order To Avoid Attending (14:12-24).
In the previous parable Jesus had hinted at the danger of not partaking in the future life because they were too proud. Now He makes clear that most of those present will not be there in the everlasting kingdom because they have refused the King’s invitation to partake in the Kingly Rule of God. The introduction and the parallel have a twofold message.
Firstly the need to be concerned for the poor and needy. Here the injunction is to invite the poor and needy to his table. In the chiasmus the parallel is with the story of the rich fool who also ignored the poor and needy and grasped for riches and a good time (Luk 12:13-21).
Some have suggested that Jesus would not have spoken to his host in this vein. But they overlook the fact that Jesus was a recognised prophet. That was why He had been invited. And people, even Pharisees, expected a genuine prophet to speak strongly to them, and be straight with them. And besides Jesus was a Galilean, and they were much more open and straight than the southerners.
But secondly there is also a second, deeper message, and that is that many of those first invited, the religious Jews, who thought complacently that their place in God’s kingdom was secure, will not enter under either the present or the future Kingly Rule of God, because they have refused His invitation, while many from among the outcasts and the Gentiles will.
There are similarities between this parable and that in Mat 22:1-14. The two parables indicate the flexibility of Jesus’ mind and His ability to adapt His stories so as to get over different points. We can tend to forget that like us He had to sit and consider how He could reach His audience, and that He would learn from experience, commencing with a simple story and then later expanding it in order to make it more powerful. Many of us have done the same thing time and again until the stories become quite sophisticated (or at least we think so) although it is necessary to ensure that they do not become overloaded. But Jesus never made that mistake. The Rabbis on the other hand were not noted for the simplicity of their stories.
Analysis.
He said to him also who had invited him, “When you make a dinner or a supper, do not call friends, nor your brothers, nor your kinsmen, nor rich neighbours, in case they also invite you in return, and a recompense be made to you” (Luk 14:12).
“But when you make a feast, invite the poor, the maimed, the lame, the blind, and you will be blessed, because they have no means with which to recompense you, for you will be recompensed in the resurrection of the righteous” (Luk 14:13-14).
When one of those who sat at meat with him heard these things, he said to him, “Blessed is he who will eat bread within the Kingly Rule of God” (Luk 14:15).
But he said to him, “A certain man made a great supper, and he invited many, and he sent out his servant at supper time to say to those who were invited, ‘Come, for all things are now ready’ ” (Luk 14:16-17).
“And they all with one consent began to make excuse. The first said to him, ‘I have bought a field, and I find it necessary for me to go out and see it, I beg you, have me excused’ (Luk 14:18).
“And another said, ‘I have bought five yoke of oxen, and I am on my way to prove them. I beg you, have me excused’ ” (Luk 14:19).
“And another said, ‘I have married a wife, and therefore I cannot come’ ” (Luk 14:20).
“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 here the poor and maimed and blind and lame’ ” (Luk 14:21).
“And the servant said, ‘Lord, what you commanded is done, and yet there is room’ ” (Luk 14:22).
“And the lord said to the servant, ‘Go out into the highways and hedges, and constrain them to come in, that my house may be filled’ ” (Luk 14:23).
“ ‘For I say to you, that none of those men who were invited shall taste of my supper’ ” (Luk 14:24).
Note how in ‘a’ he is told not to call those whom he knows, and in the parallel none of those invited will eat of his supper. In ‘b’ he is to call the needy, and in the parallel the needy are finally called. In ‘c’ one present says ‘Blessed is he who will eat bred within the Kingly Rule of God’, and in the parallel even after the Lord’s command there is still room because those who were invited had not responded. In ‘d’ he invites many friends to his supper, and in the parallel he invites the needy, and in a threefold centre in ‘e’ the point of the story is brought home, all those who were first invited made excuses.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Teaches on Benevolence In Luk 14:12-14 Jesus teaches on benevolence. The emphasis of this passage is found within the context of its narrative material where Jesus is teaching us how to enter into the narrow gate that leads to Heaven by keeping our hearts pure. Benevolence is another virtue that leads us towards a pure heart after humility (Luk 14:7-11).
Luk 14:15-24 Jesus Teaches on Forsaking Cares of the World: The Parable of the Great Banquet ( Mat 22:1-10 ) In Luk 14:15-24 we have the Parable of the Great Banquet. Jesus Teaches on Forsaking Cares of the World. The emphasis of this passage is found within the context of its narrative material where Jesus is teaching us how to enter into the narrow gate that leads to Heaven by keeping our hearts pure. The need to forsake the entanglement of the cares of this world is another virtue that leads us towards a pure heart after humility (Luk 14:7-11) and benevolence (Luk 14:12-14).
Luk 14:15 Scripture Reference – Note:
Rev 19:9, “And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.”
Luk 14:17 “And sent his servant at supper time to say to them that were bidden” – Comments – His servant was a preacher of the Gospel of Jesus Christ.
Luk 14:17 “Come; for all things are now ready” Illustration:
Luk 10:39-40
Joh 6:48-58 – Jesus is the Bread of Life.
Scripture Reference – Note:
Pro 8:1-5, “Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.”
Luk 14:18-20 Comments No Excuses for a Divine Calling – I will never forget the summer of 1997. I had just married and brought my wife to the U.S. from the Philippines twelve weeks earlier. I had just purchased a new home sixteen weeks earlier. The month before the call, I had purchased my wife a used car and a new living room set on credit. But in July, the call came for me to forsake all and to follow him to Africa. I could have used the excuse of the man who had just purchased real estate just as I had purchased a beautiful four-bedroom home, but I did not. I could have taken up the excuse of the man who had purchased five yoke of oxen, as I had just purchased a car and furniture on credit with its burden of debt, but I did not. Or, I could have used the excuse of having a new wife, but I did not lean on this excuse either. Against all of this, I said, “Yes, I will go.” Within ten days of hearing my pastor’s proposal, my wife and I were on an airplane flying to Africa. I had to quit a wonderful job of eight years on a few days’ notice. We locked up our belonging in our home, and left. Years later, I asked the Lord why He picked me to go above the other several thousand church members. The Lord spoke to me in that still, small voice and said, “Because you were available.”
With that sacrifice, I have never felt a loss. In fact, I have gained so much more. I have a peace and joy that the things of this world cannot bring. I have been in the presence of great men and women of God who have forever impacted my life to become more like them. I have the fulfillment in my heart of knowing that I am in the Lord’s will for life, storing up true treasures in heaven. I have entered into rest as God intended His children to live.
Luk 14:24 Comments Note that Jesus spoke this parable in response to a comment on the blessedness of those who would eat bread in the kingdom of God (Luk 14:15).
Luk 14:15, “And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Advice to the host:
v. 12. Then said He also to him that bade Him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors, lest they also bid thee again, and a recompense be made thee.
v. 13. But when thou makest a feast, call the poor, the maimed, the lame, the blind,
v. 14. and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just. A lesson in true, selfless service. Upon the occasion of a dinner or supper the invitations should not go out to friends and relatives and brothers, and especially not to rich neighbors, if this were intended as a bait for receiving greater favors in return. If any apparent service is rendered with that idea in mind, to receive in return, and perhaps more than was given, it does not come under the heading of charity and kindness, and should not be advertised as such. On the other hand, if, as the Law required of the Jews, Deu 14:28-29; Deu 16:11; Deu 26:11-13, a kindness is shown to such as are in need of it, to the poor, to those suffering with sickness or bodily debility, to the lame, to the blind, then the person performing such unselfish works will be happy in the pleasure of having done a kindness not to be repaid by the recipients. Such charity would flow out of faith and would therefore receive a reward of mercy at the hands of God on the last day. He would receive in return, just as though he were worthy of it, such kindness as would be altogether out of proportion to the small labor of love which he was glad to show his unfortunate neighbors. He will, on account of this proof of a faith which must come forth in works of love, be looked upon as just, as justified, in the sight of God. Note: Jesus, in this parable, does not condemn the festival meals of friends, relatives, and neighbors, otherwise He would not have accepted the invitation of the Pharisee, but He would call attention to this fact: If anyone on account of such intrinsically harmless parties and gatherings forgets the poor and unfortunate and neglects to show the proper manifestation of Christian charity, he places a false valuation upon social intercourse and forfeits the heavenly reward; he will have no part in the resurrection of the just for the recompense of the just. For where there is no charity toward one’s neighbor, faith also will be missing. Luther gives as the summary of the entire Gospel-lesson, vv. 1-14: “Charity and necessity must be the norms for all’ laws; and there should be no law that should not be bent and interpreted according to love; if there be, it should be abrogated, though an angel from heaven had made it. And all this serves for the purpose that our hearts and consciences be strengthened thereby. Then, also, the Lord teaches us how we shall humble ourselves and subject ourselves to others.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 14:12. When thou makest a dinner, &c. “By no means confine thy hospitality to thy rich relations, acquaintance and neighbours, or to them chiefly, lest the whole of thy reward be an invitation from them to a like entertainment;” for that the text here, as in some other instances, impliesthe addition of the particle only, appears from this, that our Lord cannot be supposed to exclude entirely from the entertainments of the rich, all those who are not objects of charity; or to forbid every sort of expence, which has not the poor for its immediate object. His going to entertainments frequently, as well as his suffering himself to be anointed with precious ointments, shews plainly that the obligations we are under of being charitable to the poor, does not hinder us from doing honour to those whom we esteem, though it should be attended with some expence. It is very apparent that the word rich refers not merely to neighbours, but also to the kindred, and other persons who are mentioned with them. For if these were in low circumstances, their being related to them was an argument why they should be regarded, rather than neglected. It is probable, that our Lord observed in the Pharisees a habit of making magnificent feasts, and of treating the great as well as their equals out of pride, ambition, and ostentation; which might render this advice peculiarly proper, especially if he who now gave the entertainment was, as many of his brethren certainly were, very deficient in works of charity.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 14:12-14 . Doubtless the collocation of the company at table suggested these words, which likewise are meant not probably as an actual table arrangement, but parabolically, as a foil to the customary teaching, that instead of arranging the manifestations of human friendliness with a view to receiving a return, we should make such manifestations just to those who cannot repay them again; then shall we receive requital in the kingdom of the Messiah. At the root of this lies the idea that the temporal requital striven after excludes the Messianic compensation, the idea of the (Mat 6:2 ; Mat 5:16 ). There is no allusion in this place to the calling of the heathen (Schenkel).
] not: non tam or non tantum (Kuinoel, and many others), which here would be even logically wrong on account of . . Jesus gives, indeed, only a figurative discourse.
] purposely chosen; the manifest, obvious element of the (Luk 14:13 ) is denoted.
] belongs only to (in opposition to Grotius).
. . .] “Hic metus mundo ignotus est, ut metus divitiarum,” Bengel.
] Comp. Xen. Symp . i. 15 : , , , .
In respect of the general idea of the invitation has presented itself.
Luk 14:13 . ] maimed; Plat. Crit . p. 53 A: .
Luk 14:14 . ] Thucyd. iii. 40; Plat. Phaedr . p. 236 C; Rom 11:35 ; 1Th 3:9 ; placed first for emphasis.
] This is the , see on Joh 5:28 . The Jewish doctrine of a double resurrection is confirmed not only by Paul (1Co 15:22 f.; 1Th 4:16 ; comp. Act 24:15 ), but also in this place by Christ (comp. also Mat 24:31 ). Comp. Luk 20:34-36 . Otherwise would be a superfluous and unmeaning addition. [175] Moreover, it could not be taken by the pharisaic hearers in any other sense than in the particularistic one, but not in such a manner as that Jesus, because He had the directly in view, only mentioned the resurrection of these , without thereby excluding that of the remaining people as contemporary (in opposition to Kaeufer, De . not . p. 52). The doctrine of the millennial kingdom between the first and second resurrection adopted in the Apocalypse (Bertholdt, Christol . 38) is not, however, confirmed, nor are the Rabbinical traditions, partly varying very much among themselves on the several stages of the resurrection (Eisenmenger, Entdeckt. Judenth . II. p. 901 ff.); further, the assumption is not confirmed, according to which the Israelites in themselves were understood as the who should first arise (Bertholdt, 35; Eisenmenger, II. p. 902), or at least the righteous among the Israelites (Eisenmenger, l.c. ). Jesus means the righteous in the moral sense, as the context shows (see Luk 14:13 f., Luk 14:16 ff.), without limitation of race. The specific definition of the idea of those first to be awakened as (1Co 15:23 ; comp. 1Th 4:16 ) lay of necessity in the development of the Christian consciousness of the only to be attained in Christ.
[175] It would be so also if it did not presuppose any at all . This is against Georgii in Zeller’s Jahrb . 1845, I. p. 141., who finds in the Synoptic Gospels only a resurrection of the pious.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1539
LIBERALITY TO THE POOR RECOMMENDED
Luk 14:12-14. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
IT is a thing yet to be learned in the religious world, that there is no part of Christian duty beneath the attention of those who hear the Gospel, or those who preach it. The Church is a building, which must be carried forward till its final completion. Its foundation must be laid; but in laying it, we must not imagine that it is of any use of itself; it is laid, in order to have a superstructure raised upon it; and the builder must advance in his work till he has brought forth the top-stone. St. Paul would not be always laying the foundation of repentance toward God, and faith in our Lord Jesus Christ, but would go on unto perfection. Thus we would do: and whatever our blessed Lord inculcated on his Disciples, that would we also inculcate on all who profess to belong to him.
Our Lord, dining at the house of a Pharisee on a Sabbath-day, set himself to correct some evils which he saw peculiarly predominant there. Amongst the company he perceived a spirit of ambition and self-preference; which he endeavoured to correct by a parable suited to the occasion. It should seem, too, that the feast was sumptuous, or, at least, that none but rich people were invited to it: he therefore, to counteract the pride which such a banquet fostered and displayed, told them what kind of feasts he approved; and that, instead of laying out their money in sumptuous entertainments, he would have them rather to spend their money in making provision for the poor. In conformity with this precept, we shall endeavour to set before you some rules and reasons for a proper expenditure of our money.
I.
Some rules
Two are mentioned in our text;
1.
Do not waste your money in giving entertainments to the rich
[We must not construe this so strictly as, to decline all friendly intercourse with our richer relatives or neighbours, or to refuse them the rights of hospitality; for kindness is due to them as well as to the poor, and doubtless may occasionally be exercised towards them in the way apparently forbidden in our text. But we must not affect high company, or spend money unnecessarily in entertaining them. Hospitality indeed is good; and we should love if [Note: 1Ti 3:2. Tit 1:8. 1Pe 4:9.], and not be forgetful to entertain strangers; because some have thereby entertained angels unawares [Note: Heb 13:2.]: but still this is essentially different from a fondness for parade and feasting; which, however vindicated as necessary to form connexions for ones children, and to promote social intercourse, and to keep up ones station in the world, is little else than sensuality and pride. To feast the rich, will involve us in great expense, which of course must lessen our means of doing good to the poor: therefore, though occasions may occur wherein we may not improperly exercise hospitality towards them, we must not find our pleasure in such feasts, nor should we devote to them any considerable portion of our income. The generality of persons account the keeping of high company, and the being able to entertain them in a splendid way, as the chief use of wealth; and they launch out into these kinds of expenses the very instant they have received such an accession of fortune as will enable them so to do. But we must shew ourselves of a different spirit, and not sanction by our example any such evil practices.]
2.
Devote your property rather to the relieving and comforting of the poor
[God has ordained that there shall always be poor amongst his people, in order that graces of every kind may be called forth into exercise among them [Note: Deu 15:11.]. These therefore are to be the special objects of our care; but especially those among them whom God in his providence has visited with afflictions which incapacitate them for labour; the poor, the maimed, the lame, the blind. The talents which God has committed to our care, are to be laid out with a particular reference to them. Under the law, it was appointed that every person should lay up the tithe of his increase every third year, for the express purpose of feasting the stranger, the fatherless, and the widow, in the courts of the Lord, that all of them together might eat and be satisfied [Note: Deu 14:28-29.]. In a similar manner, we also are enjoined at stated periods to lay by us in store as God has prospered us [Note: 1Co 16:2.]: and even those who are forced to work with their hands for their own maintenance, are yet required to labour the more, in order that they may have to give to him that needeth [Note: Eph 4:28.]. It is true, that there is no need of throwing down all distinctions in society, and feasting with the poor on terms of strict equality; but to make them happy, should be an object near our hearts. Indeed it is, if I may so express myself, a godlike employment: for God himself has shewn a marked respect for the poor, in that he has chosen the poor of this world rich in faith, and heirs of his kingdom [Note: Jam 2:5.]. He has set us an example of this very thing in the dispensation of his Gospel. In the verses following the text, he represents himself as having made a great feast, and invited many: and, because his invitations are slighted by the rich, the gay, the worldly, he says to his servants, 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: yea, Go out into the highways and hedges, and compel them to come in, that my house may be filled [Note: ver. 1623.]. Thus, as by his Gospel he makes them preeminently partakers of his spiritual blessings, so we also, as far as our circumstances will admit of it, should make them partakers of our temporal blessings.]
This, though felt and acknowledged by us as a duty, needs yet to be enforced upon us, in order that it may be reduced to practice: we will therefore proceed to enforce it by,
II.
Some reasons
The two things which men aim at in the disposal of their money, are pleasure and advantage: and it is from an idea that these are more to be obtained by feasting with the rich, that people almost universally prefer that method of expending their property. But we do not hesitate to say, that the mode of expending it which has been recommended to you has greatly the superiority in point,
I.
Of gratification
[We do not deny but that there is considerable pleasure in entertaining ones friends: we must however assert, that that pleasure is carnal in its nature, and transient in its duration. But the delight which arises from providing for the poor, and making them happy, is solid, refined, permanent. If it were nothing more than the thought of contributing to lessen the miseries to which human nature is exposed, it would be very delightful; the very sensation of sympathy is exquisite: but the thought of being Gods messenger to them for good, and the hope that by our means thanksgivings will abound to God [Note: 2Co 9:12.], and that our heavenly Parent will be adored and magnified through us; this is a sensation which even an angel might envy. We can easily conceive the comfort which an indigent fellow-creature feels in being relieved from his distress; yet is that not to be compared with the happiness excited in the bosom of him who administers the relief: for One who cannot err has told us, that it is more blessed to give than to receive. The comfort of the relieved continues only whilst the pressure of his calamity is removed: but the donor may look back at the distance of many years, and feel again the same delights which he experienced at the first communication of his alms.
Amongst the many considerations which tend to perpetuate his comfort, one in particular is, that, in administering to the poor, he has ministered to the Lord Jesus Christ himself. Christ has condescended to identify himself with his poor members, and to regard every thing which is done for them, not only as done for him, but as done personally to him [Note: Mat 25:35-40.]. O what a thought is this to one who feels his obligations to Christ! I suppose there is scarcely an enlightened Christian in the universe, who has not envied the women who had the privilege of ministering to him of their substance [Note: Luk 8:3.]: but the man who delights in comforting the poor, occupies their province; and is privileged to view, as it were, the very person of Christ in all such guests. Verily, he can have but little love for his Saviour who does not feel more delight in this thought, than in all the gratifications which high company and a well-spread table ever afforded.]
2.
Of benefit
[All the benefit that the feasting of the rich brings with it, is, the getting a good name among them, and the being invited to their feasts in return. The latter of these is what our Lord rather teaches us to dread, inasmuch as it cancels the obligation we have conferred, and makes our expenditure in vain [Note: ver. 12.]. It is to be lamented, however, that amongst his reputed followers, the being invited to feasts is no great object of dread. But the man who feasts the poor, can look for no recompence from them; (except indeed in their blessings and their prayers;) but from God, he shall be recompensed a hundred-fold.
The communications of grace and peace shall abound towards him whose delight is in doing good: having watered others he shall be watered himself. This is declared by an inspired writer in the most express and most eloquent terms: If thou deal thy bread to the hungry, and bring the poor that are cast out to thy house; if when thou seest the naked, thou cover him, and hide not thyself from thine own flesh; 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 noon-day: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [Note: Isa 58:7-11.]. What a glorious recompence is this!
But there is a time coming when his recompence shall be complete. At the resurrection of the just, God will acknowledge all that has been done for the poor as a loan lent to him; and he will repay it all with interest [Note: Pro 19:17. 1Ti 6:17-19.]. We take for granted indeed that the person is a believer in Christ, and that, in relieving the poor, he does it for Christs sake, and not from an idea of establishing a righteousness of his own. This must certainly be supposed; else the liberality, however great, will only turn to the confusion of him who exercises it, and prove a foundation of sand to him who builds upon it: but, supposing the persons state to be right before God in other respects, and his motives to be pure in the distribution of his alms, we do not hesitate to say, that he treasures up a rich reward for himself in the day that Christ shall judge the world; insomuch that a cup of cold water only that has been given by him from right principles, shall in no wise lose its reward. Jehovah himself in that day shall make a feast, a marriage-feast for his Son: and to it will he invite those who for his sake provided for the poor. There shall they sit down with Abraham and Isaac and Jacob; and be regaled with all the delights of Paradise. Well is it said in reference to that day, Blessed are they which are called to the marriage-supper of the Lamb [Note: Rev 19:7-9.]. Yes; in the words of our text it is said, Thou shalt be blessed; but how blessed the liberal man shall be, none but God himself can fully declare.]
We sum up the whole in two words of advice
1.
Accept Gods invitations to you
[You have already heard that in his Gospel he has spread a feast, even a feast of fat things full of marrow, and of wines on the lees well refined [Note: Isa 25:6.]. The persons whom he invites are, not the rich who think themselves in need of nothing, but the wretched, and miserable, and poor, and blind, and naked [Note: Rev 3:17-18.]. As his servants, we invite you all; and declare to you, that the poorer you are, and the more unworthy in your own apprehensions, the more acceptable you will be at his table. Need I say how much God will be delighted to see his table furnished with guests? Hear his own invitation: hear how he pleads with you, and entreats you to accept it; hear how he expatiates on the delicacies he has provided for your repast [Note: Isa 55:1-2.]. He sets before you nothing less than the body and blood of his dear Son; which Christ himself says, is meat indeed, and drink indeed [Note: Joh 6:55.]. Think of this, and let nothing for a moment delay your coming.]
2.
Conform your invitations to his
[We are enjoined to be followers (imitators) of God as dear children: to be merciful as he is merciful, and perfect as he is perfect. Behold then at what expense he has made provision for our needy souls! he has not spared even his own Son, but has delivered him up for us all. Let not us then grudge any sacrifice for the comfort and support of our afflicted brethren. Economy should be practised, in order to liberality; and self-denial, in order to an enlarging of our ability to supply the wants of others. You well know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich [Note: 2Co 8:9.]: Let the same mind be in you that was in him. Let the happiness of others be your happiness, and the luxury of doing good be your daily food. Thus will every thing you have be sanctified to you [Note: Luk 11:41.]: and the blessing of God will rest upon you in life [Note: Heb 6:10.], in death [Note: Psa 41:1.], and to all eternity [Note: Luk 16:9.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
Our Lord’s directions are here specially given to his people. It is true, Jesus addressed the man at whose house he then was; but as the Lord speaks of the resurrection of the just, the justified soul in Christ must be meant by the expression; and therefore it was such the Lord had in view. And with respect to the recompense spoken of, it will be indeed an ample recompense in that great day of God, to be noticed by Christ, in having so loved his members, when upon earth, as his members. Who shall calculate the joy? Our Lord hath more particularly explained it, Mat 25:34-40 . All other recompense, and which the self-righteous are seeking after, will be an awful retribution. 1Co 4:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
Ver. 12. Nor thy rich neighbour ] Laudent te esurientium viscera, non ructantium opulenta convivia, saith Jerome. Bishop Hooper had his board of beggars, who were daily served by four at a mess, with wholesome meats, before himself sat down to dinner. (Acts and Mon.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 14. ] The composition of the company before Him seems to have given occasion for this saying of our Lord. The Pharisee his host had doubtless, with the view (of watching Him) mentioned in Luk 14:1 , invited the principal persons of the place, and with the intention of courting their favour , and getting a return . The Lord rebukes in him this spirit; and it has been well remarked, that the intercourse and civilities of social life among friends and neighbours are here pre-supposed , (inasmuch as for them there takes place an , and they are struck off the list by this means,) with this caution, that our means are not to be sumptuously laid out upon them , but upon something far better , the providing for the poor and maimed and lame and blind. When we will make a sacrifice, and provide at some cost, let us not throw our money away, as we should if an is made to us in this world: but give it to the poor, i.e. lend it to the Lord; and then, as in Luk 14:14 , there will be an . . . . ., which shall not be a mere equivalent, but a rich reward. See an excellent note in Bleek.
Fuente: Henry Alford’s Greek Testament
Luk 14:12-14 . A word to the host , also parabolic in character in so far as it gives general counsel under a concrete particular form (Hahn), but not parabolic in the strict sense of teaching spiritual truth by natural examples.
Fuente: The Expositors Greek Testament by Robertson
Luk 14:12 . used for in Hellenistic Greek (Farrar, C. G. T.), denoting formal ceremonious invitation as on a great occasion (Hahn). , etc.: four classes likely to be asked on ordinary social grounds are named personal intimates, brethren, relations (these two form one category), and rich neighbours. The epithet belongs to the last class alone. Friends and relatives are called because they are such. Mere neighbours are called only because they are rich, or, more generally, socially important. , lest, presenting return invitations ( , here only in N.T.) as an object of dread, a fear unknown to the world. ( Hic metus mundo ignotus , Bengel.)
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 14:12-14
12And He also went on to say to the one who had invited Him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment. 13But when you give a reception, invite the poor, the crippled, the lame, the blind, 14and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous.”
Luk 14:12 “do not invite your friends or your brothers or your relatives or rich neighbors” This account is found only in Luke. This is a present active imperative with the negative particle, which usually means “stop an act already in process.” Jesus often gives truth that is diametrically opposed to what is normal, cultural, or expected (cf. Isa 55:8-9).
Luk 14:13 Jesus reflects His own ministry by denoting the people whom the OT prophecies predict will be ministered to by the Messiah (cf. Deu 14:28-29; Deu 16:11-14; Deu 26:11-13; Isa 29:18-19; Isa 35:5-6; Isa 42:7; Isa 42:16; Jer 31:8). Kingdom people care about the needy, ostracized, sick, and poor. Fellowship with God is evidenced by care, concern, and ministry to these kinds of people. This type of ministry characterized Jesus’ life and should characterize the life of all Kingdom people.
Luk 14:14 Throughout Luke’s Gospel Jesus “blesses” (makarios, cf. Luk 6:20-22; Luk 7:23; Luk 10:23; Luk 11:27-28; Luk 12:37-38; Luk 14:14; Luk 23:29) as well as warns (i.e., “woes,” cf. Luk 6:24-26; Luk 10:13; Luk 11:42-52; Luk 17:1; Luk 21:23; Luk 22:22) His hearers.
This blessing is reserved for the eschatological judgment. It is based on selfless actions now which reflect a new attitude toward God (cf. Mat 25:31-46). Jesus is using the term “righteous” in the sense of Mat 6:1, which involved almsgiving (see Special Topic at Luk 11:41), prayer, and fasting (see Special Topic at Luk 5:33). Judaism saw these as meritorious acts to be rewarded by God. The motive for religious actions is crucial. God looks at the heart first!
The NASB Study Bible (p. 1491) has a helpful summary of the Scriptures related to the resurrection of all vs. the resurrection of some. “All will be resurrected (Dan 12:2; Joh 5:28-29; Act 24:15). Some hold that the resurrection of the righteous (1Co 15:23; 1Th 4:16; Rev 20:4-6) is distinct from the ‘general’ resurrection (1Co 15:12; 1Co 15:21; Heb 6:2; Rev 20:11-15).”
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
also to him = to him also. The host.
dinner . . . supper. See note on Mat 22:4.
call. Greek. phoneo. Compare 19. 15.
nor. Figure of speech Paradiastole (App-6), for emphasis.
neither . . . nor. Greek mede, compound of me. App-105.
bid . . . again. Greek. antikaleo. Occurs only here.
be made thee = take place, when such an one asks for gifts, not friends.
Fuente: Companion Bible Notes, Appendices and Graphics
12-14.] The composition of the company before Him seems to have given occasion for this saying of our Lord. The Pharisee his host had doubtless, with the view (of watching Him) mentioned in Luk 14:1, invited the principal persons of the place, and with the intention of courting their favour, and getting a return. The Lord rebukes in him this spirit;-and it has been well remarked, that the intercourse and civilities of social life among friends and neighbours are here pre-supposed, (inasmuch as for them there takes place an , and they are struck off the list by this means,) with this caution,-that our means are not to be sumptuously laid out upon them, but upon something far better,-the providing for the poor and maimed and lame and blind. When we will make a sacrifice, and provide at some cost, let us not throw our money away, as we should if an is made to us in this world: but give it to the poor, i.e. lend it to the Lord; and then, as in Luk 14:14, there will be an . . . . .,-which shall not be a mere equivalent, but a rich reward. See an excellent note in Bleek.
Fuente: The Greek Testament
Luk 14:12. [ , to him that had bidden Him) This Pharisee was not one of the worst stamp; see Luk 14:14.-V. g.]- , a dinner [rather the morning meal, or breakfast], or a supper [rather a dinner]) More usually there is made the simple mention of supper: therefore the meal at this time may have been the early meal [, prandium, breakfast or luncheon]. See Luk 5:1; Luk 5:25.- , do not give an invitation to thy friends) that is to say, I do not tell thee to invite thy friends, etc. Jesus leaves as it were in their own place [as generally recognised] invitations which arise out of a natural or social tie of connection. He Himself enjoins [besides] a better class of invitations. He does not altogether abolish the offices of friendly courtesy.-, [when they happen to be] rich) This epithet is to be joined to —, those of thy friends, brethren, relatives, neighbours who may be rich, but who are often neglected when they are poor: But the epithet chiefly belongs to , neighbours; to which four classes of those well-off in the world, there are opposed as many classes of those who are not so in Luk 14:13,–, lest-a recompense) This kind of fear is unknown to the world, as is also fear of riches [Give me neither poverty nor riches], Pro 30:8. This is the foundation of true liberality, and , independent contentedness. Who is there that would wish that all his acts in this life should be recompensed according to their desert? [And yet there are not wanting persons, who wish that everything whatever, which they give or lend, should be most quickly, abundantly, and with accumulated interest, repaid to them: nay they even hunt after both peculiar privileges and undeserved opportunities which for crushing many others, with such great eagerness, that one might suppose that there was no resurrection at hand or recompense of mens deed, nay, indeed, as if nothing is to be taken away (wrested) from those, who practically deny their faith in things future by their unbridled panting after things present. At what a fearful cost do these things present stand to not a few persons, with whom they are turned into a matter of plunder and rapacity! Happy is he, who is not loath to wait (for his good things). Do not be unduly chagrined, if at any time it will happen that in some case you fail (are disappointed) in the world. But beware of judging rather harshly of others, whom, whether you will or not, you cannot but perceive to have precedency given to them above yourself.-V. g.]- ) Concerning this construction, [Subj.], [Indic.], , the exact counterpart to which occurs in Luk 14:9 [where see note], a judgment may be formed from the note on Mar 3:27, which see. From not observing this, many have altered to .[144]
[144] However the oldest authorities support , not , ABa Vulg. Iren. (fiat) Cypr. bc alone have erit.-E. and T.
Fuente: Gnomon of the New Testament
Chapter 9
Living For Eternity
It is Saturday evening, the Jewish Sabbath, and the Lord Jesus has been invited to dinner by one of the leaders among the Pharisees (Luk 14:1), the most zealous of the zealous law-keepers among the Jews. There is no indication that I know of that our Saviour was ever invited back a second time to a Pharisees house; and it is not hard to see why. It appears that every time he opened his mouth, he undressed someones hypocrisy. There never was another man whose words were so penetrating and so exposing. When our Lord spoke, he opened and exposed the hearts of men (Heb 4:12-13).
When our Lord spoke, he spoke as one having authority, divine, penetrating, omniscient authority. The Pharisees once reported of him, Never man spake like this man (Joh 7:46).
It seems that every time our Lord spoke in a crowd, large or small, there was a division because of his words. Those who are of the truth listen and obey. He tells us, My sheep hear my voice and I know them and they follow me (Joh 10:27). Those who are not of the truth do not have ears to hear or eyes to see. The Lord says to them, Why do ye not understand my speech? even because ye cannot hear my word he that is of God heareth Gods words: ye therefore hear them not, because ye are not of God (Joh 8:43; Joh 8:47).
The Healing
The first thing our Lord did at this Saturday dinner was heal a man of dropsy. He asked the law-experts and Pharisees if they thought healing on the Sabbath was lawful. They did not answer, but their silence clearly meant, No it is not lawful. Back in Luk 13:14 the synagogue ruler spoke with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. Our Lord responds to their silence here the same way he responded to that. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? (Luk 14:5) Again, they gave no answer.
Hypocrisy Undressed
The Master leaves it for them and us to draw the inference. It is unmistakable. Religionists, legalists, and self-righteous Pharisees have a keen interest in their own welfare. When the things of God seem to stand between them and their personal interests, they have no difficulty bending the Word of God and compromising the things of God to accommodate their interests. The preservation of their own interests is clearly more important than the will of God, the Word of God, and the worship of God.
But when it comes to another persons need, whose illness, pain, or loss is no skin off their noses, they become conveniently rigid in their hardness, that is to say, in their spirituality! The meanest, most wicked, hard-hearted people in this world are religious people who have no idea who God is, whose god is their belly! Our Lord held such men in utter contempt; and I do, too. The first lesson for us to learn from this event in the earthly life of our Lord is this: Religion without Christ makes men and women twofold more the children of hell than they were before.
The first thing our Lord did at this dinner party was heal that poor man with the dropsy, exposing the hard-heartedness of his religious host. He publicly undressed the mans hypocrisy. Not the most ingratiating thing to do to your host, but certainly the most gracious.
Pride Undressed
Then, the second thing he did must have been even more shocking. Our Master publicly undressed the pride of the dinner guests, right there in front of everybody. He has been sitting there watching them come in. And what does he look for? How they are dressed? Where they are from? What are their jobs? No. He looks for what they love. The keen eye of omniscience knows where our treasure is. Sooner or later, he will expose it. Where our treasure is there our hearts are. So the Lord watches and sees what the treasure of these religious men is. Here it is: They love the praise of men. They love to be esteemed for occupying the seats of honour. He watches as they move in and out of conversations, weaving their way, unnoticed by others.
What does the Son of God think of this love of honour and esteem, this love of distinction? He says, Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets (Luk 11:43; See Luk 20:46-47). Two things always go hand in hand with loving the place of honour: the exploitation of the weak and the condemnation of those deemed less honourable. If you crave the praise of men and a widows house stands in your way, you will devour it without a thought. But in the end your own house will collapse in the flood of Gods judgment. If we pursue the seat of honour on earth, there will be no seat for us in among the redeemed in glory (Luk 14:11; Mat 5:3; Mat 5:5; Mat 5:7; Mat 18:3). For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted (Luk 14:11).
Motive Undressed
You might think the Lord has ruffled enough feathers for one evening. He had publicly undressed the hypocrisy of the legalists and their pride. Our Lord knew how to spoil a dinner party. But he is not done. Up to this point, he has been talking in general to the guests at the party. Now, he turns (Luk 14:12-14) to address the host. Here, he undresses the mans motive, the motive of his heart, before all his guests.
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
What an unusual way of thinking! What strange reasoning! The Lord says, When you have a lavish dinner party, dont invite your relatives, friends, and rich neighbours, who can repay you, but those from whom you can expect no gain or advantage of any kind.
Our Lord could not have been more coarsely blunt if he had put his finger right in this proud Pharisees face. He said, You, sir, hope to go to heaven because of your goodness, and theres no goodness in you. You are motivated, in all your displays of goodness, by your own, personal interest. Everything you pretend to do for others, you really do for yourself. And that shall be your eternal ruin.
Who on earth would talk like that? Probably someone whose Kingdom is not of this world (Joh 18:36); someone who knows that 1000 years on this earth are like yesterday when it is gone (Psa 90:4); someone who knows that our life is but a vapour that appears and in a moment vanishes away (Jas 4:14); who knows that he who saves his life now will lose it, and he who loses it now in love will save it (Mar 8:35); and who knows that the resurrection, the Day of Judgment, and eternity are real. That someone is the Son of God, our Saviour. No man ever spoke like this Man.
Lessons Intended
But why did our Lord speak as he did at this dinner party? Why did he do the things he did? Was it merely to show up these men? Was it simply to expose their condemnation? Was it just to publicly humiliate them? Of course not! Our Masters purpose in his behaviour and in his speech, here and always, was to teach and instruct us in very important spiritual things, to set forth the gospel of Gods free grace in him. Let me show you some of the obvious lessons our Lord would have us learn from this passage.
The first thing to be learned from our Master here is the fact that the Son of God came into this world to seek, serve, and save poor, needy sinners, from whom he could never receive any recompense.
Be sure you do not misunderstand me. There is no doubt that our Lord teaches us, indeed the grace of God experienced in the heart teaches us as well as the whole of holy scripture, that we ought always to care for the poor and needy among us, particularly for those who are numbered among the saints. The poor shall never cease out of the land (Deu 15:11); and those who are able ought to be forward in assisting them. Not to do so is to hate and despise them; and those who do not love their brethren do not know God (1Jn 3:14-17). As we ought to care for the poor, so, too, we ought to give particular care and attention to our weaker brethren. Bearing one anothers burdens, we fulfil the law of Christ (Gal 6:2).
But out Lord is not teaching this Pharisee a lesson in moral uprightness. His aim is much higher. Like the man described in Luk 14:2, who had the dropsy, you and I are poor, helpless, perishing sinners. We could do nothing for ourselves. We could not help ourselves. And no one else could help us, if they were so inclined. When the Lord first begins his work of grace in us, it is not because we want him, or have come to him, or have prayed for help. Not at all! This man apparently expected nothing from the Lord Jesus. There is no indication that he even looked at him. But the Master took up the rich Pharisees invitation to dinner, because that poor man with the dropsy was there, for whom the time of mercy had come.
The second thing that is obvious here is the fact that in order to save such poor, needy sinners as we are, the Son of God took the lowest place among men.
Humility is a gift of grace. The grace of God humbles men. But our Lord is not teaching this crowd to make themselves humble, that they might be exalted and recompensed in the Day of Judgment. Indeed, such self-serving humility is not humility at all, but a mere show of humility. Our Lord is describing true humility, his own (Php 2:1-11). His humility is exemplary. We ought to be of the same mind. But he is the pattern. His humility was voluntary. He humbled himself unto the very lowest, not that he might be exalted, but for the love he has to us and to the glory of God. For that, he has been exalted and shall be recompensed in the Day of Judgment (2Co 8:9; Isa 45:20-25; Isa 53:10-12).
The third thing our Redeemer teaches us here is that there shall be a Resurrection Day and a Judgment Day.
Everything our Saviour did in this world he did with eternity before his eyes. He lived in the constant awareness of eternity. Oh, may God give us grace to do the same!
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens (2Co 4:17 to 2Co 5:1).
We are immortal souls. We are all dying creatures, moving rapidly to the grave. There shall be a resurrection of the dead, both of the just and of the unjust, a resurrection of life and a resurrection of damnation (Joh 5:28-29). There shall be a Day of Judgment, at which we shall all be recompensed for all that we have done forever (Act 17:31; Rev 20:11-15).
The Judge of all in that great day shall be that Man who was crucified at Calvary, that Man who is seated on the throne in heaven, that Man who is God, the God-man, our Mediator, the Lord Jesus Christ. The basis of judgment shall be the record in heaven, the books of Gods remembrance, and another book called, the Book of Life. All shall perish, all shall be forever damned whose names are not found written in the Book of Life. The torments heaped upon the damned in hell shall be a just recompense, an exact recompense, and an everlasting recompense of Divine justice; and the damned themselves shall be forced to acknowledge this.
Let us learn to live every day in the immediate prospect of the last great day, when the dead shall be raised to meet God in judgment. There shall be a resurrection after death. Let this never be forgotten. The life that we live here in the flesh is not all. The death of these bodies is not the end of our existence. The visible world around us is not the only world with which we have to do. All is not over when the last breath is drawn, and men and women are carried to their long home in the grave. The trumpet shall one day sound, and the dead shall be raised incorruptible. All who are in the grave shall hear Christs voice and come forth: they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation.
Let us live like men and women who believe in a resurrection and a life to come, and desire to be always ready for another world. So living, we shall look forward to death with calmness. So living, we shall take patiently all that we have to bear in this world. Trials, losses, disappointments, ingratitude will affect us little. We shall not look for our reward here. Knowing that all will be rectified in that great day, and that the Judge of all the earth will do right, we shall patiently await that day (Gen 18:25).
But how can we bear the thought of a resurrection? What shall enable us to look forward to death, the resurrection, the judgment, and eternity without alarm? Faith in Christ! Believing him, we have nothing to fear. Our sins will not appear against us. The demands of Gods law will be found completely satisfied. We shall stand firm in the great day, and none shall lay anything to our charge (Rom 8:33). All whose names are written in the Book of Life, all who stand before God in Christ, washed in his blood, robed in his righteousness, shall be forever blessed. And the bliss and glory and blessedness heaped upon the saved in heaven shall be a just recompense, an exact recompense, and an everlasting recompense of Divine justice (Jer 23:6; Jer 33:16; Jer 50:20).
There seems to have been one man in that crowd who heard and understood our Lords words. Perhaps everything recorded in this passage came to pass specifically because the Lord Jesus had come to this place, to this Pharisees house to seek and find this one sinner, whose time of love had come. Look at Luk 14:15. And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. I have found it so. Have you? Blessed is he that shall eat bread in the kingdom of God.
Fuente: Discovering Christ In Selected Books of the Bible
when: Luk 1:53, Pro 14:20, Pro 22:16, Jam 2:1-6
and a: Luk 6:32-36, Zec 7:5-7, Mat 5:46, Mat 6:1-4, Mat 6:16-18
Reciprocal: Deu 14:29 – the stranger Rth 2:12 – recompense Rth 2:14 – At mealtime 1Sa 25:8 – a good day 1Sa 25:36 – a feast Psa 112:9 – righteousness Mat 5:42 – General Mat 6:5 – Verily Mat 25:35 – I was an Luk 6:34 – General Luk 11:41 – rather Joh 12:2 – they made Act 20:35 – It is Phi 4:17 – to 1Ti 6:18 – ready
Fuente: The Treasury of Scripture Knowledge
2
We recall that Jesus spoke the present group of parables while at the feast mentioned in verse 1. We know Jesus did not condemn showing hospitality to persons who were not actual cases for “charity,” for he was at that very time enjoying a meal
given for the sake of sociability and friendship. Lest a recompense be made
denotes he should not restrict his feasts to those who would be able to repay him.
Fuente: Combined Bible Commentary
Luk 14:12. To him also that had bidden him. These remarks imply that the host on this occasion had invited the chief persons of the place, and that he expected to receive some return from them. It was probably in a town in Perea, neither a large city nor a rural district, but just of that intermediate kind, where questions of position are deemed so important. The whole account is exceedingly apt and true to life.
Call not thy friends. Call, here means more than invite, it implies a loud calling, an ostentatious invitation, so that the whole town knows of the entertainment. The word will bear pondering wherever people sound a trumpet before their feasts. This is not a positive prohibition of entertaining ones friends and neighbors. Such intercourse is taken for granted. What is forbidden is the thought that this is hospitality, or in itself praiseworthy.
A recompense be made thee. Feasts, etc., are largely mere matters of business, not of kindness. Taken in connection with Luk 14:14, this implies that everything of that kind, however allowable, has no high moral quality, results in no reward in the future world.All expenses for entertainments, for which we expect a return, are expenses for self and not for others. If such entertainments prevent real charity (Luk 14:13) they are forbidden.
Fuente: A Popular Commentary on the New Testament
Observe here, that it is not an absolute denial of calling brethren and kinsfolk, and rich neighbors: but Christ forbids the bidding of them alone, and requires that the poor be refreshed at or from our table: for when the rich feast one another, and let the poor fast and pine; this is very sinful.
Accordingly our Saviour, observing how the Pharisee that bade him to dinner, invited only the rich, overlooking and neglecting the poor, he exhorts him and the company, that whenever they make entertainments for the time to come, they should not only invite their rich neighbors, and friends. Who can and will invite them again; but remember the poor.
Here note,
1. That civil courtesies, and hospitable entertainments of kindred and friends, for maintaining and preserving love and concord, is not only lawful, but an expedient and necessary duty; Use hospitality one to another (says St. Peter) without grudging.
2. That though it be not unlawful to invite and feast the rich, yet it is most acceptable to God when we feed and refresh the poor: When thou makest a feast call rather the poor, and thou shalt be blessed. We must prefer the duties of Christian charity before the acts of common civility: blessed are those feast makers, who make the bowels of the hungry to bless them.
3. That God often times rewards our liberality to the poor very signally in this life; but if it be deferred, we shall not fail to receive it at the resurrection of the just: The poor cannot recompense thee, but thou shalt be recompensed at the resurrection of the just.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 14:12-14. Then said he also to him that bade him In the time of dinner, Jesus directed his discourse to the person who had invited him, and showed him what sort of people he should bid to his feasts. When thou makest a dinner, &c., call not thy friends That is, I do not bid thee call thy friends, or thy rich neighbours. Our Lord leaves these offices of courtesy and humanity as they were, and teaches a higher duty. Or, by no means confine thy hospitality to thy rich relations, acquaintance, and neighbours, lest the whole of thy reward be an invitation from them to a like entertainment. So Macknight: but surely it is also implied in this precept of our Lord, that we should be sparing in entertaining those that need it not, in order that we may assist those that do need, with what is saved from those needless entertainments. Lest a recompense be made thee This fear is as much unknown to the world as even the fear of riches. But when thou makest a feast, call the poor Have tables also for the poor, that they may partake of thy entertainments. Dr. Whitbys observations on this passage are worthy of attention. 1st, Christ doth not absolutely forbid us to invite our friends, our brethren, or kinsfolk, to testify our mutual charity and friendship, and how dear our relations are to us; only he would not have us invite them out of a prospect of a compensation from them again, but to prefer the exercising of our charity to them who cannot recompense us. As comparative particles are sometimes in sense negative, so negative particles are often in sense only comparative: as Pro 8:10, Receive my instructions, and not (that is, rather than) silver; Joe 2:18, Rend your hearts, and not (that is, rather than) your garments; Joh 6:27, Labour not for the meat that perisheth, but for that which endureth, &c. So here, Be not so much concerned to call thy friends as to call the poor. 2d, Nor does he lay upon us a necessity, by this precept, to call the lame, the blind, or the maimed to our tables; but either to do this, or what is equivalent to us in respect of charge, and more advantageous to them and their families, namely, to send them meat or money, to refresh them at home. And thou shalt be blessed , happy. This will afford thee a much nobler satisfaction than banquets can give: for, though they cannot make thee any recompense in the same way, their prayers shall descend in blessings on thy head; and besides all the pleasure thou wilt find in the exercise of such beneficence, thou shalt be abundantly recompensed at the resurrection of the just, if thy bounties proceed from a principle of faith and piety.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3 d. Luk 14:12-14.
The company is seated. Jesus, then observing that the guests in general belonged to the upper classes of society, addresses to His host a lesson on charity, which He clothes, like the preceding, in the graceful form of a recommendation of intelligent self-interest. The , lest (Luk 14:12), carries a tone of liveliness and almost of pleasantry: Beware of it; it is a misfortune to be avoided. For, once thou shalt have received human requital, it is all over with divine recompense. Jesus does not mean to forbid our entertaining those whom we love. He means simply: in view of the life to come, thou canst do better still., those who are deprived of some one sense or limb, most frequently the blind or the lame; here, where those two categories are specially mentioned, the maimed in general.
In itself, the expression resurrection of the just, Luk 14:14, does not necessarily imply a distinction between two resurrections, the one of the just exclusively, the other general; it might signify merely, when the just shall rise at the inauguration of the Messianic kingdom. But as Luk 20:35 evidently proves that this distinction was in the mind of Jesus, it is natural to explain the term from this point of view (comp. 1Co 15:23; 1Th 4:16; Php 3:11; Revelation 20).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
HEAVENLY RECOMPENSE
Luk 14:12-14. But He also said to the one having invited Him, When you may make a dinner or a supper, do not call your rich friends, brothers, relatives, or neighbors, lest they may also call you in turn, and there may be a recompense unto you. But when you may make a feast, call the poor, maimed, halt, blind, and you shall be happy, because they have nothing to recompense you; and it shall be recompensed unto you in the resurrection of the righteous. The Bible plainly teaches two resurrections
that of the just and of the unjust. (Rev 20:5.) This is certainly an exceedingly beautiful paragraph, enunciated by our Lord to that Pharisaical ruler who had complimented Him with an invitation to that Sunday festival. With what meekness and simplicity does He administer this good advice to His kind host! As we find the theologians and Pharisees present at this festival, and no allusion to the presence of the different sympathetic characters here specified (i.e., the poverty-stricken, the lame, the maimed; i.e., persons whose hands were afflicted till they could not use them. All persons who are deprived of the use of either their feet or their hands are objects of universal charity; while the blind always deserve, not only our pity, but our benefactions), I trow this man had called his rich friends, brothers, relatives, and neighbors, while these real objects of charity are all absent. Jesus knew that they would all make a festival and invite this man, thus compensating his favor. Lord, pour in the light, that we may all see this beautiful truth taught by Thyself! How insignificant the recompense of another festival, where you will go, and lose your time, and make yourself sick, eating to gluttony! O what a grandeur and glory in the heavenly recompense of the first resurrection, giving you a place in the bridehood of Christ, to reign with Him a thousand years, during the glorious millennium, which will be succeeded by the celestial ages, promoting you to grander honors, and opening to you worlds of bliss and glory, possibilities, attainabilities, achievements, aggrandizements, emoluments, and triumphs infinitely beyond the possibility of conception while incarcerated in these mud houses! O the infinitude of immortal developments evolved out of the possibilities of redeemed intelligences, winging their flight from world to world, and exploring the grandeur, sublimity, and glory of Omnipotence through the flight of eternal ages! N.B. There are infinite degrees in the heavenly state. (1 Corinthians 15). Do you not know that the heavenly recompense in the resurrection of the just is a thousand million times more valuable than the invitation which some rich family could give you to a dining? How strange that the followers of Jesus do not remember and practice this beautiful precept, calling the poor, distressed, unfortunate, afflicted people of every sort to a feast, and using the opportunity to preach Jesus to them and get their souls saved!
Fuente: William Godbey’s Commentary on the New Testament
14:12 {3} Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.
(3) Against those who spend their goods either for the glory of man or for hope of recompence, whereas Christian charity considers only the glory of God, and the profit of our neighbour.
Fuente: Geneva Bible Notes
The lesson about inviting guests 14:12-14
Jesus addressed the former parable to His fellow guests, but He directed this teaching particularly to His host. This lesson, like the former parable, could have applied only to social relationships. However, Jesus’ teaching was never simply ethical. It always had a spiritual dimension (cf. Luk 6:32-36). Jesus was teaching on both levels. If the Pharisees did not perceive or rejected the lesson about Jesus’ ministry, they could at least profit from the ethical instruction. In much of Jesus’ teaching the alternatives were not really "do not do this but do that" as much as "do not do as much of this as that." This was common Semitic idiom, and it accounts for Jesus’ strong statements.
The principle that Jesus recommended to His host for selecting guests is one that God had used in inviting people to the messianic banquet. Inviting those who could not repay the favor resulted in the greater glory of earthly hosts as well as the divine host. If earthly hosts behaved as the heavenly host, that behavior would demonstrate true righteousness, and God would reward it. Otherwise they would only receive a temporal reward from their guests. This lesson vindicated Jesus’ ministry to the "have nots" and explained why He did not cater to the "haves" (cf. Luk 4:18; Luk 6:20-21). It also indirectly appealed to the Pharisees to receive Jesus’ invitation to believe on Him for blessing.
"We cannot be certain that the ruler of Luke 14 was a silent believer like the ones mentioned in John 12. Perhaps he was not, because he had invited Jesus to dinner at the risk of criticism from his fellow Pharisees. But one thing we do know is that he was a believer, for if he had not been, then a guarantee of reward could not have been given to him.
"What a fortunate host this man was! In return for this dinner, he gets from our Lord an invaluable lesson in Christian etiquette. If a believer uses his hospitality to entertain people who have no way of repaying him for it, God Himself becomes the Paymaster. And the resurrection of the just, which includes of course the Judgment Seat of Christ, becomes the payday!
"When was the last time that you or I extended hospitality in such a way that it would only be repaid to us in that future resurrection payday? Maybe we should rethink our guest lists!" [Note: Zane C. Hodges, "Stop and Think! (Luke 14:13-14), Rewardable Hospitality," The KERUGMA Message 3:1 (Spring 1993):3.]