Luke 14:13

Luk 14:13. Κάλεῖ) invite, bid, call, simply; not φώνει,[145] as in Luk 14:12, ΦΩΝΕῖΝ conveys the idea of something more loud (clear) and formal (solemn).—ΠΤΩΧΟῪς, the poor) It is such whom God Himself invites Luk 14:21.

[145] Issue a formal invitation, lit. invite with a loud voice, φωνή.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 14:13 . δοχὴν , 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. μακάριος , 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 . τῶν δικαίων : 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

call the poor--"Such God Himself calls" (Luk 14:21) [BENGEL].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) When thou makest a feast.—Literally, as in Luk_5:29, a reception. 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And thou shalt be blessed,.... By God, with an increase of worldly substance, or with spiritual blessings, and with eternal glory and happiness; and by these poor objects, who will pray to God for a blessing upon such a kind benefactor:

for they cannot recompense thee; by inviting again to a like entertainment, as rich guests can do, and when they have done that there is nothing else to be expected; but such that entertain the poor can have no return from them, and yet a retaliation will be made:

for thou shalt be recompensed at the resurrection of the just; when the just shall rise again, which will be the first resurrection; and happy is he that has part in it: for the righteous, or dead in Christ will rise first; and notice will be taken of the good works of the saints, particularly of their acts of beneficence to the poor members of Christ; and which they have done in faith, from a principle of love to Christ, and with a view to the glory of God, and the good of their fellow creatures and Christians.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 13. Call the poor] Christ prefers charity before courtesy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The poor - Those who are destitute of comfortable food.

The maimed - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vers. 13, 14. 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. Great pagan moralists, sick at heart at these dreary, selfish society conventionalities, have condemned this system of entertaining those who would be likely to make an equivalent return for the interested hospitality. So Martial, writing of such an incident, says, "You are asking for gifts, Sextus, not for friends." Nehemiah gives a somewhat similar charge to the Jews of his day: "Eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared". (Neh_8:10) Thou shalt be recompensed at the resurrection of the just. There is no doubt that Jesus here was alluding to that first resurrection which would consist of the "just" only; of that which St. John speaks of in rapt and glowing terms: "Blessed and holy is he that hath part in the first resurrection". (Rev_20:6) This was a doctrine evidently much insisted on by the early teachers of Christianity. (see Joh_5:25 Act_24:15 1Co_15:23 1Th_4:16 Php_3:11; and compare our Lord"s words again in Luk_20:35)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus continues speaking to the Pharisee who had invited him to his home.

invite the poor

It may be helpful to add "also" since this statement is probably not exclusive. AT: "also invite the poor"

you will be blessed

This can be stated in active form. AT: "God will bless you" (See: Active or Passive)

they cannot repay you

"they cannot invite you to a banquet in return"

you will be repaid

This can be stated in active form. AT: "God will repay you" (See: Active or Passive)

in the resurrection of the just

This refers to the final judgment. AT: "when God brings the righteous people back to life" (See: Assumed Knowledge and Implicit Information)

translationWords

bless

resurrection

just

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. κάλει πτωχούς. 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. δοχὴν ποιῇς. See on 5:29.

κάλει πτωχούς, ἀναπείρους. The former would not have the money, the latter would not have the strength, to give an entertainment. That ἀναπείρους is here generic, and that χωλούς and τυφλούς are species under it, is improbable: comp. ver. 21. The πτωχοί are one class,—those wanting in means; and all the rest belong to another class,—those wanting in physical strength. Beyond this we need not specify; but in Plato we have ἀνάπηροι1 containing the other two classes, οἱ χωλοί τε καὶ τυφλοὶ καὶ οἱ ἄλλοι ἀνάπηροι (Crito, p. 53 A). The ἀνά is intensive: “very maimed.” For the command comp. ver. 21 and Neh 8:10.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Feast [δοχην] . Or reception. Used by Luke only. See on ch. Luk 5:29.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.