13<\/strong>. call the poor<\/em> ] Mat 25:35<\/span>. The duty is recognised in another form by Nehemiah. “Eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared,” Neh 8:10<\/span>.<\/p>\n The poor – <\/B>Those who are destitute of comfortable food.<\/P> The maimed – <\/B>Those who are deprived of any member of their body, as an arm or a leg or who have not the use of them so that they can labor for their own support.<\/P><\/p>\n 13. call the poor<\/B>“SuchGod Himself calls” (Lu 14:21<\/span>)[BENGEL].<\/P><\/p>\n But when thou makest a feast<\/strong>,…. An entertainment for others, a dinner, or a supper:<\/p>\n call the poor, the maimed, the lame, and the blind<\/strong>; that is, the poor maimed, the poor lame, and the poor blind; otherwise it is possible that rich men may be maimed, lame, and blind; whereas these are not intended, but such who are in indigent circumstances, that stand in need of a meal, and to whom it is welcome.<\/p>\n When thou makest a feast <\/B> ( <\/SPAN><\/span>). H<\/SPAN><\/span> and the present subjunctive in an indefinite temporal clause. <\/SPAN><\/span> means reception as in Lu 5:29<\/span>, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people). <\/P> <\/p>\n Feast [] <\/SPAN><\/span>. Or reception. Used by Luke only. See on ch. Luk 5:29<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But when thou makest a feast,” <\/strong>(air hotan dochen poies) “But when you make or (prepare for) a party,” a feast of social nature to honor someone, to show love or charity, Joh 13:34-35<\/span>.<\/p>\n 2) “Call the poor, the maimed, the lame, and the blind:” <\/strong>(kalei ptochous anaperous cholous tuphlous) “You invite poor persons, maimed ones, lame ones and blind ones,” those who can not repay you, the more impoverished and needy ones, Neh 8:10<\/span>; Neh 8:12<\/span>; Mat 25:34-35<\/span>; Mat 25:40<\/span>. “Do good to all men,” literally all kind of men, Deu 15:11<\/span>; Gal 2:10<\/span>.<\/p>\n (13) When thou makest a feast.<\/strong>Literally, as in Luk. 5:29<\/span>, a reception.<\/em> In practice, it need hardly be said, the form of obedience to the precept must, of necessity, vary with the varying phases of social life, and with the lessons of experience. Relief given privately, thoughtfully, discriminatively, may be better both for the giver, as less ostentatious, and for the receivers, as tending to the formation of a higher character, than the open feast of the Eastern form of benevolence. 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.<\/p>\n ‘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.”<\/p>\n What he should rather do is invite the poor and needy, who have no way of recompensing him, and then he will be blessed, and he will receive his recompense in the heavenly kingdom, a recompense far greater and more lasting than any recompense on earth. The promise of blessing on those who give to those who have nothing is a constant one in the Old Testament (see Deu 15:10-11<\/span>; Pro 11:24<\/span>; Pro 19:17<\/span>; Pro 28:27<\/span>).<\/p>\n ‘The resurrection of the righteous.’ The righteous are those who have walked rightly before God and are pleasing to Him. They are in the end ‘the righteous’ because they have been made righteous in Christ (1Co 1:30<\/span>; 2Co 5:21<\/span>). The resurrection of the righteous is a constant New Testament theme, and follows on from the resurrection of Jesus (1Co 15:23<\/span>). Elsewhere we learn that it is a resurrection of both the righteous and the unrighteous (Luk 10:12<\/span>; Act 24:15<\/span>; Joh 5:29<\/span>; Rom 2:5-6<\/span>), but here Jesus is concentrating on the positive side of it. The Pharisees also firmly believed in the resurrection, which had been taught in Dan 12:2-3<\/span>. The thought here is not that by doing this they will inherit eternal life, but that those who do inherit eternal life, and have done this will be rewarded. Jesus may well have recognised in the heart of this Pharisee, partly revealed in his invitation to Jesus, that he would eventually be, if he was not already, one of the righteous.<\/p>\n Luk 14:13<\/span><\/em><\/strong>. <\/strong>The maimed,<\/em><\/strong><\/strong> ‘, the disabled; <\/em>the word takes in both the lame <\/em>and the blind; <\/em>and may also include those whom the infirmities of age have rendered helpless. See a fine parallel passage in Pliny’s Epistles, lib. 9: epist. <\/p>\n 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. Call the poor<\/strong> ] Christ prefers charity before courtesy. <\/p>\n Luk 14:13<\/span> . , the same word used by Lk. in reference to the feast in Levi’s house, which was a gathering of the sort here recommended by Jesus. , here and always denoting rare virtue and felicity = the pleasure of doing a kindness not to be repaid, except at the resurrection of the just, or by the joy that every really beneficent action brings now<\/em> . : in specifying the righteous as the subjects of the resurrection the Speaker has no intention of indicating an opinion as to the unrighteous: whether they rise at all, or when.<\/p>\n feast, or reception. Occurs only here and in Luk 5:29. <\/p>\n call. Same word as bid, Luk 14:7. <\/p>\n the poor. Note the Figure of speech Asyndeton (App-6), not emphasizing the particular classes, but hastening us on to the climax in Luk 14:14. Note the opposite Figure in Luk 14:21. <\/p>\n maimed = crippled. Only here, and Luk 14:21. <\/p>\n Luk 14:13. ) invite, bid, call, simply; not ,[145] as in Luk 14:12, conveys the idea of something more loud (clear) and formal (solemn).-, the poor) It is such whom God Himself invites Luk 14:21.<\/p>\n [145] Issue a formal invitation, lit. invite with a loud voice, .-E. and T.<\/p>\n call: Luk 14:21, Luk 11:41, Deu 14:29, Deu 16:11, Deu 16:14, Deu 26:12, Deu 26:13, 2Sa 6:19, 2Ch 30:24, Neh 8:10, Neh 8:12, Job 29:13, Job 29:15, Job 29:16, Job 31:16-20, Pro 3:9, Pro 3:10, Pro 14:31, Pro 31:6, Pro 31:7, Isa 58:7, Isa 58:10, Mat 14:14-21, Mat 15:32-39, Mat 22:10, Act 2:44, Act 2:45, Act 4:34, Act 4:35, Act 9:39, Rom 12:13-16, 1Ti 3:2, 1Ti 5:10, Tit 1:8, Phm 1:7, Heb 13:2 <\/p>\n Reciprocal: Deu 24:19 – may bless Psa 41:1 – Blessed Eze 18:16 – but hath Mat 10:41 – a righteous man’s Mat 15:31 – the maimed Mar 9:43 – maimed Luk 10:35 – whatsoever Luk 12:17 – shall Rom 12:16 – condescend to men of low estate Rom 15:26 – the poor<\/p>\n 3<\/p>\n The classes named could not “return the call,” hence if a man offered them a feast, it could be for no selfish motive as to temporal things.<\/p>\n Luk 14:13. Bid. Not the word used in Luk 14:12; the quiet invitation is meant. Sounding a trumpet before such a feast is forbidden in Mat 6:1-2.<\/p>\n The poor, etc. This is to be taken as including all modes of providing for the wants of the classes referred to. There is little danger that it will be understood too literally. As the same classes are spoken of in the parable (Luk 14:21), it is a fair inference that in so doing we follow Gods own example.<\/p>\n But when thou makest a feast, call the poor, the maimed, the lame, the blind: 13. call the poor ] Mat 25:35. The duty is recognised in another form by Nehemiah. “Eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared,” Neh 8:10. Fuente: The Cambridge Bible for … Continue reading “Exegetical and Hermeneutical Commentary of Luke 14:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25548","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25548","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25548"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25548\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"