Luke 14:13 kjv

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

Luke 14:13 nkjv

But when you give a feast, invite the poor, the maimed, the lame, the blind.

Luke 14:13 niv

But when you give a banquet, invite the poor, the crippled, the lame, the blind,

Luke 14:13 esv

But when you give a feast, invite the poor, the crippled, the lame, the blind,

Luke 14:13 nlt

Instead, invite the poor, the crippled, the lame, and the blind.

Luke 14 verses

Luke 14 13 Meaning

This verse instructs the host, specifically Jesus' disciples, on how to truly bless others when hosting a banquet. Instead of inviting social peers who can reciprocate, the command is to invite the marginalized and vulnerable—those who cannot return the favor. This highlights a principle of selfless giving and hospitality that anticipates divine reward rather than human acknowledgment. It redefines genuine generosity and social interaction in light of God’s values, prioritizing compassion and humility.

Luke 14 13 Context

Luke chapter 14 features Jesus teaching about humility and true hospitality while dining at the home of a prominent Pharisee on the Sabbath. Before this verse, Jesus observed guests seeking the most honored seats and told a parable advising them to take the lowest place. After observing these social customs, Jesus addresses his host directly in verses 12-14. He contrasts the self-serving practice of inviting those who can repay with the kingdom-minded practice of inviting the marginalized, promising a heavenly reward for the latter. The broader context of Luke's Gospel consistently highlights Jesus' compassion for the poor and outcast, his challenge to societal norms, and his teachings on the true nature of God's Kingdom.

Luke 14 13 Word analysis

• But: (Greek: Alla, ἀλλά) - Introduces a strong contrast to the previous verse (Luke 14:12), where Jesus advises not to invite friends, brothers, relatives, or rich neighbors. It signals a shift from conventional self-interested hospitality to a radical, kingdom-oriented approach.
• when you give: (Greek: Poiēs δοχήν, do a dochēn) - "To make a reception/feast." This emphasizes the active initiation of an event by the host. It implies an intentional and deliberate act of hospitality.
• a feast: (Greek: dochēn, δοχήν) - Literally, "a reception" or "a banquet." This refers to a formal, communal meal or social gathering. In Jewish culture, feasts were significant events for community bonding, celebration, and sometimes social advancement. Jesus redefines its purpose.
• invite: (Greek: kaleis, καλεῖς) - "To call, summon, invite." This is an imperative command, conveying direct instruction. It highlights the deliberate choice the host makes in extending inclusion.
• the poor: (Greek: ptōchous, πτωχούς) - Those who are absolutely destitute, beggars, or completely dependent on others for survival. In biblical terms, the "poor" often represents those who are vulnerable, oppressed, and without societal standing. Jesus consistently demonstrates concern for them.
• the crippled: (Greek: anaperous, ἀναπείρους) - Those with physical deformities or disabilities, maimed, or incapacitated. This refers to severe physical impairments that would make daily life difficult and often led to social marginalization.
• the lame: (Greek: chōlous, χωλούς) - Those who have difficulty walking, or are permanently disabled in their legs/feet. They were often excluded from temple access in some Old Covenant regulations (e.g., Lev 21:18) and thus faced both physical and spiritual stigmatization.
• and the blind: (Greek: typhlous, τυφλούς) - Those without sight. Along with the lame and crippled, the blind were a visible symbol of affliction and were frequently the objects of Jesus' healing miracles, signifying restoration and inclusion.

Words-group by words-group analysis

• "But when you give a feast, invite...": This phrase creates a direct juxtaposition. It shifts the focus from typical social gain in hosting to an entirely different, altruistic motivation. The implication is a re-evaluation of hospitality's purpose from a divine perspective.
• "...the poor, the crippled, the lame, and the blind,": This comprehensive list encompasses groups often excluded from prestigious social gatherings in the ancient world, as well as those considered "unclean" or "cursed" by some interpretations of religious law. By explicitly naming these four groups, Jesus emphasizes radical inclusion, challenging prevailing social prejudices and religious exclusions based on physical status or perceived worthiness. This also points to those least able to reciprocate a social favor, thereby testing the true motive of the host.

Luke 14 13 Bonus section

The chosen groups – the poor, crippled, lame, and blind – represent the most marginalized members of society in ancient Israel. They were often viewed with disdain, suspicion, or as a burden. Furthermore, some religious interpretations associated physical defects with sin or divine judgment (though Jesus himself often corrected this view, John 9:2-3). Jesus' explicit command to invite them is thus profoundly counter-cultural and revolutionary, signifying God’s radical preference for the humble and excluded, overturning societal hierarchies. It highlights that the Kingdom of God embraces those whom the world casts aside.

Luke 14 13 Commentary

Luke 14:13 serves as a radical inversion of customary ancient hospitality, which often functioned as a means of social advancement, network building, or debt repayment. Jesus challenges the ego-centric model of banqueting by commanding a shift towards altruistic generosity. By instructing the host to invite "the poor, the crippled, the lame, and the blind," Jesus calls for hospitality extended to those who cannot repay or enhance the host's social standing. This act, rooted in genuine agape love, demonstrates humility and prioritizes compassion over social convention. It anticipates a spiritual reward at "the resurrection of the just" rather than earthly recognition. This teaching reflects Jesus' consistent ministry to the marginalized and emphasizes that true honor in God's Kingdom is found in serving those whom society typically overlooks or deems unworthy. It also implies a polemic against any belief system that correlates physical perfection with spiritual favor or social exclusion with divine disapproval.