Church Fathers Commentary Luke 14:12-14

"And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee. But when thou makest a feast, bid the poor, the maimed, the lame, the blind: and thou shalt be blessed; because they have not [wherewith] to recompense thee: for thou shalt be recompensed in the resurrection of the just." — Luke 14:12-14 (ASV)

Theophylact of Ohrid: Since a supper is composed of two parties—the invited and the inviter—and having already exhorted the invited to humility, He next rewards the inviter with His advice, guarding him against making a feast to gain the favor of men. Hence it is said, Then He also said to the one who invited Him, When you make a dinner or a supper, do not call your friends.

St. John Chrysostom: Many are the sources from which friendships are made. Leaving out all unlawful ones, we will speak only of those which are natural and moral. The natural ones are, for instance, between father and son or brother and brother, and others like them, which He meant when He said, Nor your brothers, nor your kinsmen. The moral ones are when a man has become your guest or neighbor, and with reference to these He says, nor your neighbors.

The Venerable Bede: So then, brothers, friends, and the rich are not forbidden from being invited, as if it were a crime to entertain one another. But this practice, like all other necessary interactions among people, is shown to fail in meriting the reward of everlasting life. As it follows, Lest they also invite you in return, and you be repaid. He does not say, “and a sin is committed against you.” He speaks similarly in another place: And if you do good to those who do good to you, what credit is that to you? (Luke 6:33).

There are, however, certain mutual feasts of brothers and neighbors which not only bring a penalty in this life but also condemnation in the life to come. These are celebrated by the general gathering of all, or by each member of the company offering hospitality in turn; and they meet together so that they may commit foul deeds and, through an excess of wine, be provoked to all kinds of lustful pleasure.

St. John Chrysostom: Let us not, then, bestow kindness on others in the hope of a return, for this is a cold motive, and for this reason such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows: But when you make a feast, call the poor, the maimed, the lame, and the blind.

For the humbler our brother is, the more Christ comes through him and visits us. He who entertains a great man often does it out of vainglory or, very often, self-interest, so that through such a person he may gain promotion. I could indeed mention many who pay court to the most distinguished nobles for this reason: that through their assistance they may obtain greater favor from the ruler.

Let us not, then, invite those who can repay us, as it follows, And you will be blessed, for they cannot repay you. And let us not be troubled when we receive no return for a kindness, but rather when we do. For if we have been repaid by man, we will receive nothing more; but if man does not repay us, God will. As it follows, For you will be recompensed at the resurrection of the just.

The Venerable Bede: And though all will rise again, it is still called the resurrection of the just, because in that resurrection they do not doubt that they are blessed. Whoever, then, invites the poor to his feast will receive a reward in the life to come. But he who invites his friends, brothers, and the rich has already received his reward. Yet if he does this for God’s sake, following the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.

St. John Chrysostom: But you say, “The poor are unclean and filthy.” Wash him, and have him sit with you at the table. If he has dirty garments, give him clean ones. Christ comes to you through him, and you stand there trifling?

Gregory of Nyssa: Do not, then, let them lie there as if they were worthless. Reflect on who they are, and you will discover their preciousness. They have put on the image of the Savior. They are heirs of future blessings, bearing the keys of the kingdom, able accusers and defenders—not speaking themselves, but examined by the Judge.

St. John Chrysostom: It would be fitting, then, for you to receive them upstairs in the best room. But if you shrink from this, at least admit Christ below, where the servants and attendants are. Let the poor man be at least your doorkeeper, for where there are alms, the devil dares not enter. And if you do not sit down with them, at least send them dishes from your table.

Origen of Alexandria: Mystically, however, he who shuns vainglory calls to a spiritual banquet the poor (that is, the ignorant), so that he may enrich them; the weak (that is, those with offended consciences), so that he may heal them; the lame (that is, those who have wandered from reason), so that he may make their paths straight; and the blind (that is, those who do not discern the truth), so that they may behold the true light. But it is said, They cannot repay you; that is, they do not know how to return an answer.