Luke 14:21
So 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.
Original Language Analysis
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
1 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
παραγενόμενος
came
G3854
παραγενόμενος
came
Strong's:
G3854
Word #:
2 of 38
to become near, i.e., approach (have arrived); by implication, to appear publicly
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
3 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
δούλῳ
servant
G1401
δούλῳ
servant
Strong's:
G1401
Word #:
4 of 38
a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)
ἐκεῖνος
that
G1565
ἐκεῖνος
that
Strong's:
G1565
Word #:
5 of 38
that one (or (neuter) thing); often intensified by the article prefixed
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
7 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
κυρίῳ
lord
G2962
κυρίῳ
lord
Strong's:
G2962
Word #:
8 of 38
supreme in authority, i.e., (as noun) controller; by implication, master (as a respectful title)
αὐτοῦ
G846
αὐτοῦ
Strong's:
G846
Word #:
9 of 38
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τότε
Then
G5119
τότε
Then
Strong's:
G5119
Word #:
11 of 38
the when, i.e., at the time that (of the past or future, also in consecution)
ὀργισθεὶς
being angry
G3710
ὀργισθεὶς
being angry
Strong's:
G3710
Word #:
12 of 38
to provoke or enrage, i.e., (passively) become exasperated
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
13 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
16 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
δούλῳ
servant
G1401
δούλῳ
servant
Strong's:
G1401
Word #:
17 of 38
a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)
αὐτοῦ
G846
αὐτοῦ
Strong's:
G846
Word #:
18 of 38
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ταχέως
quickly
G5030
ταχέως
quickly
Strong's:
G5030
Word #:
20 of 38
briefly, i.e., (in time) speedily, or (in manner) rapidly
εἰς
into
G1519
εἰς
into
Strong's:
G1519
Word #:
21 of 38
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
τὰς
G3588
τὰς
Strong's:
G3588
Word #:
22 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
24 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τῆς
G3588
τῆς
Strong's:
G3588
Word #:
26 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
πόλεως
of the city
G4172
πόλεως
of the city
Strong's:
G4172
Word #:
27 of 38
a town (properly, with walls, of greater or less size)
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
28 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τοὺς
G3588
τοὺς
Strong's:
G3588
Word #:
29 of 38
the (sometimes to be supplied, at others omitted, in english idiom)
πτωχοὺς
the poor
G4434
πτωχοὺς
the poor
Strong's:
G4434
Word #:
30 of 38
akin to g4422 and the alternate of g4098); a beggar (as cringing), i.e., pauper (strictly denoting absolute or public mendicancy, although also used i
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
31 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
33 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
καὶ
So
G2532
καὶ
So
Strong's:
G2532
Word #:
35 of 38
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τυφλοὺς
the blind
G5185
τυφλοὺς
the blind
Strong's:
G5185
Word #:
36 of 38
opaque (as if smoky), i.e., (by analogy) blind (physically or mentally)
Cross References
Luke 14:13But when thou makest a feast, call the poor, the maimed, the lame, the blind:Matthew 11:5The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.James 2:5Hearken, 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?Isaiah 35:6Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert.John 9:39And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.Luke 14:24For I say unto you, That none of those men which were bidden shall taste of my supper.Hebrews 2:3How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;1 Samuel 2:8He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD'S, and he hath set the world upon them.
Historical Context
In first-century society, the categories Jesus lists represented those living on society's margins. The poor (ptōchoi) were destitute beggars, not merely lower class. The maimed, lame, and blind often survived through begging at city gates or temple entrances (Acts 3:2). Jewish purity laws and social custom excluded many disabled individuals from full participation in religious and community life, though this was a corruption of Mosaic intent.
The command to bring them from "streets and lanes" (plateias kai rhumas, πλατείας καὶ ῥύμας) encompasses both main thoroughfares and narrow alleys—the entire urban geography where outcasts gathered. This parable would shock Jesus' Pharisaic audience, who viewed physical disability as evidence of sin (John 9:2) and avoided contact with such people to maintain ritual purity. Jesus inverts the honor/shame hierarchy of His culture.
Questions for Reflection
- How does God's invitation to the marginalized challenge your assumptions about who deserves His grace?
- What does the master's anger at rejection teach about the seriousness of spurning God's gracious invitation?
- In what ways does the church still exclude the 'poor, maimed, halt, and blind' from full participation in gospel community?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
So 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. The servant's report prompts the master's orgistheis (ὀργισθείς, "being angry")—righteous indignation at the insult to his generosity. This divine anger reflects God's response to those who spurn His grace. The command exelthe tacheōs (ἔξελθε ταχέως, "go out quickly") shows urgency—the banquet will proceed; only the guests will change.
The fourfold description targets society's marginalized: ptōchous (πτωχούς, "poor")—the destitute beggars; anapeirous (ἀναπείρους, "maimed")—those with missing or crippled limbs; chōlous (χωλούς, "lame/halt")—unable to walk properly; tuphlous (τυφλούς, "blind")—without sight. These categories precisely match those excluded from temple service (Leviticus 21:17-23) and often from community life, yet Jesus earlier blessed such as these (Luke 14:13-14).
This reveals God's sovereignty in salvation—when the privileged reject His invitation, He extends grace to the undeserving. The gospel goes to tax collectors, sinners, Gentiles, and outcasts. The master's anger vindicates divine justice while His invitation to the despised demonstrates sovereign mercy. None can claim God is obligated to them; all grace is unmerited.