But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”
English Standard Version (ESV)
Jesus doesn't just suggest inviting the marginalized; He frames it as the only kind of invitation that truly counts for eternal reward. The Greek word for "feast" here implies a substantial reception, and by calling the truly needy, you're bypassing the superficial exchange of favors that characterizes worldly hospitality. This is about investing in what God values, not what society applauds.
But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”
English Standard Version (ESV)
Jesus has just been observing how guests jockey for the most honored seats at a banquet, highlighting the pride and ambition often at play. He then shifts to address the host, explaining that true generosity isn't about impressing influential people who might repay you. Instead, the focus should be on inviting those who can offer nothing in return, like the poor and disabled, because such selfless acts are what God truly values.
Jesus flips the script on how we entertain. Instead of inviting those who can repay us, he tells us to invite those who can't.
When Jesus talks about throwing a party, he's not just talking about dinner. He's talking about the kingdom of God.
In this passage, Jesus is teaching about humility and the nature of true generosity. He observes guests jockeying for the best seats, a clear sign of pride and a desire for recognition. He then contrasts this with how we should host gatherings.
Instead of inviting friends, family, or the wealthy who might host you in return, Jesus instructs us to invite 'the poor, the crippled, the lame, the lame, the blind.' This isn't about charity as a transaction; it's about radical inclusion and selfless love. These individuals have nothing to offer in return, making the invitation a pure act of grace.
Why should we be generous to those who can’t offer anything back? Because the ultimate 'thank you' comes from somewhere far greater.
The parable Jesus tells in Luke 14 contrasts earthly ambition with heavenly reward. The guests scrambling for the 'chief rooms' are seeking honor from men, a fleeting recognition that often leads to shame.
Jesus redirects this desire for honor. He says, 'If you want to be honored, don't seek the highest seat. Take the lowest, and the host will elevate you.' This is about humility. But it goes further.
When we invite those who cannot repay us, we are acting like God. He blesses the undeserving. Our reward isn't found in the reciprocation of others, but in God’s promised recompense at the resurrection of the righteous. This shifts our focus from gaining status in this life to securing eternal joy.
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Understand the original words
makarios · Greek Adjective
A state of happiness, divine favor, or spiritual prosperity bestowed by God. It signifies being the recipient of God's grace and experiencing the fullness of life in relationship with Him.
anastasis · Greek Noun
The future, bodily return to life of those who have been justified by faith in God. It is the hope of the believer, marking the ultimate vindication of the righteous and the restoration of all things by God.
dikaios · Greek Adjective
Those who are declared righteous before God on the basis of faith. It refers to individuals whose standing has been reconciled with God, enabling them to participate in the age to come.
Jesus' teaching here contrasts sharply with the exclusive, status-conscious banquets common among the elite in His day, echoing earlier calls for generosity found in Ezra-Nehemiah and establishing a foundational principle for early Christian hospitality.
c. 5th Century BC
Post-Exilic Rebuilding of Jerusalem
After returning from Babylonian exile, Nehemiah led the rebuilding of Jerusalem and its social structures. He emphasized communal meals and sharing resources, instructing the people to provide for the needy.
1st Century BC - 1st Century AD
Jewish Social and Religious Stratification
During this period, Jewish society was often marked by clear social distinctions. The wealthy elite and religious leaders (like the Pharisees) frequently gathered for exclusive banquets, while the poor and disabled were marginalized.
c. AD 30-33— this verse
Jesus' Ministry in Galilee and Judea
Jesus traveled throughout Judea and Galilee, teaching, healing, and dining with various groups. His interactions often challenged the social and religious norms of the time, including the exclusivity of elite gatherings.
c. AD 40s-60s
Early Church Development and Practice
The early Christian communities began to put Jesus' teachings into practice, developing traditions of hospitality and care for the poor, sick, and marginalized within their congregations.
This passage echoes the same compassionate heart of God, showing that caring for the vulnerable 'poor' and 'needy' is directly caring for Jesus Himself.
Deuteronomy 15:11This Old Testament law directly supports Jesus' teaching, emphasizing that there will always be those in need and commanding generosity towards them.
Proverbs 14:21This proverb directly contrasts the attitudes Jesus is challenging, highlighting that despising one's neighbor is foolish, while showing kindness to the poor brings a blessing.
Nehemiah 8:10This verse from Nehemiah shows a similar selfless spirit, instructing the people to share their abundance with those who have nothing prepared, a beautiful picture of communal care.
Luke 14:11This verse is intrinsically linked to the command in Luke 14:13, as it explains the principle behind it: humility is honored by God, and inviting those who cannot repay is an act of genuine humility.
barnesLuke 14:13: "But when thou makest a feast, call the poor, the maimed, the lame, the blind:"
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.
vincentLuke 14:13: "But when thou makest a feast, call the poor, the maimed, the lame, the blind:"
Feast (δοχήν)Or reception. Used by Luke only. See on Luke 5:29.
Jesus doesn't just suggest inviting the marginalized; He frames it as the only kind of invitation that truly counts for eternal reward. The Greek word for "feast" here implies a substantial reception, and by calling the truly needy, you're bypassing the superficial exchange of favors that characterizes worldly hospitality. This is about investing in what God values, not what society applauds.
Jesus has just been observing how guests jockey for the most honored seats at a banquet, highlighting the pride and ambition often at play. He then shifts to address the host, explaining that true generosity isn't about impressing influential people who might repay you. Instead, the focus should be on inviting those who can offer nothing in return, like the poor and disabled, because such selfless acts are what God truly values.
Jesus has just been observing how guests jockey for the most honored seats at a banquet, highlighting the pride and ambition often at play. He then shifts to address the host, explaining that true generosity isn't about impressing influential people who might repay you. Instead, the focus should be on inviting those who can offer nothing in return, like the poor and disabled, because such selfless acts are what God truly values.
"But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”" — Jesus doesn't just suggest inviting the marginalized; He frames it as the only kind of invitation that truly counts for eternal reward. The Greek word for "feast" here implies a substantial recepti…
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Last reviewed October 2026