Luke Chapter 14 · Verse 13
But when thou makest a feast, call the poor, the maimed, the lame, the blind:
Original Language Analysis
ἀλλ'
But
G235
ἀλλ'
But
Strong's:
G235
Word #:
1 of 9
properly, other things, i.e., (adverbially) contrariwise (in many relations)
ὅταν
when
G3752
ὅταν
when
Strong's:
G3752
Word #:
2 of 9
whenever (implying hypothesis or more or less uncertainty); also causatively (conjunctionally) inasmuch as
ποιῇς
thou makest
G4160
ποιῇς
thou makest
Strong's:
G4160
Word #:
3 of 9
to make or do (in a very wide application, more or less direct)
κάλει
call
G2564
κάλει
call
Strong's:
G2564
Word #:
5 of 9
to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)
Cross References
Luke 14:21So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.Isaiah 58:10And 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 noonday:Proverbs 14:31He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.Isaiah 58:7Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?Hebrews 13:2Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.Nehemiah 8:10Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.Matthew 22:10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.Deuteronomy 16:14And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.1 Timothy 5:10Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.Deuteronomy 14:29And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.
Historical Context
Jewish purity laws often excluded the disabled from full religious participation (Leviticus 21:17-23, though this applied specifically to priests). Social prejudice extended religious restrictions, marginalizing the disabled generally. Jesus consistently challenged this, healing the disabled and including them in His ministry. His command to invite the marginalized reflects Isaiah's prophecies about the messianic age when the blind see, the lame walk, and the poor have good news preached to them (Isaiah 29:18, 35:5-6, 61:1). The early church took this seriously, developing ministries to widows, orphans, and the poor (Acts 6:1-7, James 1:27).
Questions for Reflection
- How does inviting those who cannot reciprocate picture God's grace toward sinners who have nothing to offer?
- What contemporary forms of exclusion keep the marginalized from full participation in church community?
- How should this command shape church hospitality, fellowship, and community life?
Analysis & Commentary
Jesus presents the alternative: 'But when thou makest a feast, call the poor, the maimed, the lame, the blind.' Instead of those who can repay, invite those who cannot: 'the poor' (πτωχούς, ptōchous, destitute), 'the maimed' (ἀναπείρους, anapeirous, crippled), 'the lame' (χωλούς, chōlous, unable to walk), 'the blind' (τυφλούς, typhlous, sightless). These groups were marginalized in ancient society, often excluded from religious and social gatherings. They cannot reciprocate hospitality. This command isn't merely about charity but reimagining community—the kingdom includes those the world excludes. It pictures God's grace, which reaches those with nothing to offer in return.