Luke 14:12 · Bible study
Luke 14:12 Commentary: Whom to Invite
Greek · 11 what the commentators say
Meaning in one sentence
Does Jesus forbid inviting friends to dinner? This study examines the rhetorical contrast in Luke 14:12 and its call to include the poor.
Research Summary
- Meaning: Jesus contrasts self‑interested hospitality with generous inclusion of the poor, using a rhetorical “not” to prioritize mercy over reciprocity.
- Key words: μὴ φώνει (present imperative, “do not call”) expresses a general principle; antikaleō (“invite in return”) captures the quid‑pro‑quo dynamic Jesus challenges.
- Main debate: Whether the command is absolute or comparative, commentators overwhelmingly read it as comparative (not only…but also).
- Theological theme: Kingdom hospitality reflects God’s grace to the undeserving and trusts in resurrection reward rather than human repayment.
- Best use: A sermon or group study on the motives behind our giving and the radical inclusion Jesus models.
Translation Comparison
BSB Berean Standard Bible 2020
Then Jesus said to the man who had invited Him, “When you host a dinner or a banquet, do not invite your friends or brothers or relatives or rich neighbors. Otherwise, they may invite you in return, and you will be repaid.
WEB World English Bible 2000
He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back.
KJV King James Version 1769
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
And he said also to him who did call him, `When thou mayest make a dinner or a supper, be not calling thy friends, nor thy brethren, nor thy kindred, nor rich neighbours, lest they may also call thee again, and a recompense may come to thee;
Darby Darby Bible 1890
And he said also to him that had invited him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsfolk, nor rich neighbours, lest it may be they also should invite thee in return, and a recompense be made thee.
Douay-Rheims Douay-Rheims Bible 1899
And he said to him also that had invited him: When thou makest a dinner or a supper, call not thy friends nor thy brethren nor thy kinsmen nor thy neighbours who are rich; lest perhaps they also invite thee again, and a recompense be made to thee.
Translations in other languages (10 available)
Y dijo también al que le había convidado: Cuando haces comida ó cena, no llames á tus amigos, ni á tus hermanos, ni á tus parientes, ni á vecinos ricos; porque también ellos no te vuelvan á convidar, y te sea hecha compensación.
E dizia também ao que tinha lhe convidado: Quando fizeres um jantar, ou uma ceia, não chames a teus amigos, nem a teus irmãos, nem a teus parentes, nem a teus vizinhos ricos, para que eles também em algum tempo não te convidem de volta, e tu sejas recompensado.
Il dit aussi à celui qui l’ avait invité: Lorsque tu donnes à dîner ou à souper, n’ invite pas tes amis, ni tes frères, ni tes parents, ni des voisins riches, de peur qu’ ils ne t’invitent à leur tour et qu’ on ne te rende la pareille.
Er sprach auch zu dem, der ihn geladen hatte: Wenn du ein Mittags- oder Abendmahl machst, so lade nicht deine Freunde noch deine Brüder noch deine Gefreunden noch deine Nachbarn, die da reich sind, auf daß sie dich nicht etwa wieder laden und dir vergolten werde.
En Hij zeide ook tot dengene, die Hem genood had: Wanneer gij een middagmaal of avondmaal zult houden, zo roep niet uw vrienden, noch uw broeders, noch uw magen, noch uw rijke geburen; opdat ook dezelve u niet te eniger tijd wedernoden, en u vergelding geschiede.
E diceva pure a colui che lo aveva invitato: Quando fai un desinare o una cena, non chiamare i tuoi amici, né i tuoi fratelli, né i tuoi parenti, né i vicini ricchi; che talora anch’essi non t’invitino, e ti sia reso il contraccambio;
Mówił też i onemu, który go był wezwał: Gdy sprawujesz obiad albo wieczerzę, nie wzywajże przyjaciół twoich, ani braci twoich, ani krewnych twoich, ani sąsiadów bogatych, żeby cię snać i oni zasię nie wezwali, a stałaby ci się nagroda.
Сказал же и позвавшему Его: когда делаешь обед или ужин, не зови друзей твоих, ни братьев твоих, ни родственников твоих, ни соседей богатых, чтобы и они тебя когда не позвали, и не получил ты воздаяния.
耶穌又 對請 他 的人說：「 你擺設 午飯 或 晚飯，不要 請 你的 朋友、 弟兄、 親屬，和 富足的 鄰舍，恐怕 他們 也 請 你，你 就 得了 報答。
And he said to the master of the house, When you give a feast, do not send for your friends and your brothers and your family or your neighbours who have wealth, for they may give a feast for you, and so you will get a reward.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 14:12
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus is not issuing an absolute ban on inviting friends and relatives. Adam Clarke states plainly: our Lord does not mean a man should never entertain his friends, but rather inculcates charity to the poor. Calvin argues that to read this as a total prohibition would be “unfeeling” and “barbarous,” removing courtesy from human life. The Cambridge Bible notes the Semitic idiom: “not” often means “not only, but also” or “not so much…as,” citing parallels in Proverbs 8:10 and John 6:27. Gill and Barnes likewise insist the passage rebukes the habit of only inviting those who can repay, not the practice of inviting them at all. Wesley adds that our Lord leaves ordinary duties of courtesy as they are and teaches a higher duty. The consensus is that Jesus uses a rhetorical contrast to expose selfish patterns and to elevate mercy toward the poor as the true mark of charity.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The text clearly calls believers to extend hospitality beyond their social circle, especially to those who cannot repay, trusting in God’s future reward.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Whether the command is absolute or comparative | Jesus is not forbidding all hospitality to friends and family; He is correcting a pattern of inviting only those who can return the favour. | Some Christians read the passage as a literal prohibition: believers should never host those who can repay. Others, following the majority of commentators, see it as hyperbole or a comparative 'not only…but also.' Both groups agree the core call is to include the poor. |
| The role of the resurrection reward | Jesus promises that those who give without earthly repayment will be rewarded by God at the resurrection. | Some traditions emphasize this as a motivation for charity (a reward in heaven). Others caution against making reward the primary motive, focusing instead on the nature of grace, giving freely because God has given freely. The text itself holds both in tension. |
| Application to modern hospitality | Christians are called to open their homes to those who cannot reciprocate, as an expression of God's love. | How this works in practice varies: some see it as a direct command to physically invite the poor to meals; others apply it more broadly to any act of generosity toward the marginalized, not necessarily a sit‑down dinner. |
Historical & Cultural Context
This teaching takes place at a Sabbath meal in the home of a leading Pharisee (Luke 14:1). Jesus has just watched guests scramble for the best seats and has taught about humility (vv. 8, 11). Now He turns to the host himself. Meals in first‑century Jewish culture were deeply social. Entertainments were often reciprocal: you invited your relatives, friends, and wealthy neighbours because they could return the favour. The Greek terms ariston (a midday meal) and deipnon (the main evening dinner) cover the whole range of normal hospitality. The host likely belonged to an elite circle where hospitality was a tool for building social capital.
The poor, especially the categories Jesus names in the following verse (the maimed, lame, blind), had no means of repayment. They were often excluded from regular social networks. Proverbs 14:20 observes that “the poor person is shunned even by his own neighbor, but the rich person has many friends.” The Pharisees prided themselves on tithing even garden herbs but could neglect the weightier matters of justice and mercy (Luke 11:42). Jesus confronts a system where generosity functions like commerce: I give to you so you will give back to me. He redefines hospitality as an act of grace that expects nothing in return, mirroring God’s own kindness to the undeserving.
The broader context of Luke 14 reinforces this. Verses 13, 14 promise that those who invite the poor will be “repaid at the resurrection of the righteous.” The parable of the great banquet that follows (v. 16, 24) pictures a host who, when the elite decline, fills his house with the poor and outcasts. This is not an overthrow of family love but a reordering of priorities to reflect the kingdom of God.
Textual Notes
The supplied sources note no significant textual variants for Luke 14:12. The verse is consistent across the major manuscript traditions. A few minor scribal adjustments appear in later Byzantine manuscripts (such as adding sou after “neighbours” for clarification), but none affects the meaning. The critical text (NA28/UBS5) reads as represented in the primary translations above.
Reception History
Early church fathers such as Chrysostom and Augustine used this passage to encourage almsgiving and hospitality to strangers. Chrysostom, in his homilies on Matthew, linked it to Christ’s teaching that whatever we do to the least we do to Him. Medieval commentators (e.g., Thomas Aquinas) followed the comparative reading: Jesus does not forbid inviting friends but elevates the duty to the poor as a mark of charity. The Reformation commentators (Calvin, Luther, the Geneva Bible) stressed that the passage condemns mercenary motives, not family bonds. In the modern era, this verse has been a key text for the social gospel movement and for liberation theology’s emphasis on God’s preferential option for the poor. It is also a regular feature of sermons on radical hospitality and Christian community life. Hymns such as “Blest Be the Tie That Binds” echo the call to mutual care, while more recent worship songs like “The Servant King” apply the spirit of this passage to serving the marginalized.
Preaching This Verse
Three-point outline
- The trap of mutual back‑scratching: Jesus identifies a common pattern: we invite those who can return the favour. This is not wicked, but it is not charity. It is a transaction dressed as generosity. The Greek word antikaleō (“invite in return”) captures this circular economy.
- The command is contrast, not condemnation: Calvin, Gill, and the Cambridge Bible all show that μὴ φώνει (“do not call”) is a comparative prohibition. Jesus does not forbid inviting friends; He forbids only inviting friends. He raises the bar: let your guest list include those who cannot repay.
- The promise of resurrection reward: In verse 14, Jesus says the poor cannot repay you, “but you will be repaid in the resurrection of the righteous.” Real generosity banks on God’s future, not human reciprocity.
Five-point outline
- Setting the table: Jesus is at a Pharisee’s house. He has already addressed the guests’ pride; now He addresses the host’s patronage system.
- Who you are not to call: The list, friends, brothers, kinsmen, rich neighbours, covers the entire circle of natural social obligation. The command shocks us into rethinking whom we include.
- Why not: The motive clause (μήποτε, “otherwise”) points to the risk of a reciprocal invitation. This exposes a hidden calculus: we often give in order to get.
- Who you are to call: The positive command comes in verse 13: the poor, crippled, lame, blind. These are people with no social currency. They expose whether our hospitality is love or investment.
- The future recompense: God keeps the books of true generosity. The resurrection is the great reversal: those who gave without hope of return will receive from God.
Illustration hooks
- An invitation list for a wedding where the couple includes a homeless shelter volunteer and the neighbour who never returns a favour.
- The awkwardness of having someone over who cannot “pay you back”, and the surprising freedom that creates.
- A church potluck that intentionally invites families from a local shelter, not just the regular members.
Questions your congregation is asking
- Does this mean I can never have my relatives over for dinner?
- How do I balance welcoming strangers with caring for my own family?
- What counts as “repayment”, are thank‑you notes and return invitations always wrong?
Leading a Discussion
This passage challenges how we think about hospitality. Jesus is not cancelling family dinners or friendly gatherings. He is questioning why we invite whom we invite. Are our guest lists shaped by comfort and convenience, or by the radical generosity of the kingdom?
Discussion questions
- Read Luke 14:12, 14. What is the most surprising part of Jesus’ instruction to the host?
- The Greek verb φώνει (“call/invite”) is a present imperative. What does this continuous tense suggest about the kind of lifestyle Jesus is describing?
- Barnes and Calvin both say the prohibition is not absolute. Do you agree? What would be the problem with reading it as a literal command never to invite friends?
- Why do you think Jesus specifies “rich neighbours” in his list of people not to invite? What is the danger of inviting only wealthy people?
- In verse 14, Jesus says the poor “cannot repay you.” How does that change the nature of the gift we give when we host them?
- Matthew 5:46 says even tax collectors love those who love them. How does this cross‑reference reinforce Jesus’ point about reciprocity?
- What is one practical step your group could take this month to practice hospitality that expects nothing in return?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 14:20 | The poor person is shunned even by his own neighbor, but the rich person has many friends. |
| Proverbs 22:16 | Whoever oppresses the poor for his own increase and whoever gives to the rich, both come to poverty. |
| Zechariah 7:5 | “Speak to all the people of the land and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me? |
| Zechariah 7:7 | Aren’t these the words which Yahweh proclaimed by the former prophets when Jerusalem was inhabited and in prosperity, and its cities around her, and the South and the lowland were inhabited?’” |
| Matthew 5:46 | For if you love those who love you, what reward do you have? Don’t even the tax collectors do the same? |
| Matthew 6:1 | “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. |
| Matthew 6:4 | so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. |
| Matthew 6:16 | “Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists Jesus does not forbid hospitality to friends. What he condemns is entertaining the rich out of flattery or hope of repayment, because money spent that way is money that rightly belongs to the poor.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Jesus is not forbidding hospitality to friends and relatives altogether, but rebuking those who only entertain the wealthy or influential. The point is to include the poor as well, so that generosity is not merely a social exchange expecting repayment.
Calvin's Commentaries Reformed 1564
Calvin argues Jesus does not forbid hospitality to relatives or friends, but warns that such acts prove nothing about charity. Kindness shown in hope of return is merely commerce, not generosity. True charity must extend beyond social equals to the poor, who cannot repay.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that Jesus' "not" here follows a common scriptural pattern where it means "not only, but also" rather than an absolute prohibition. The point is to discourage self-interested hospitality aimed at repayment, not to forbid ordinary kindness between friends and relatives. The command is comparative, elevating unselfish generosity above common civility.
Geneva Bible Notes Reformed 1599
The Geneva Bible note emphasizes that Jesus directly forbids inviting only those who can repay the favor. The command is to exclude friends, relatives, and wealthy neighbors from the guest list precisely because their reciprocity cancels the generosity.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Jesus does not forbid inviting rich friends and relatives altogether. The warning is against inviting only them while neglecting the poor. Inviting the rich brings only a reciprocal feast on earth, whereas helping the poor yields a reward in the life to come.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB clarifies that Jesus is not forbidding ordinary fellowship with friends, but calling for a higher generosity beyond what even selfishness would prompt. The warning against seeking repayment highlights a fear the world does not share; true principle acts without expecting anything in return.
Lange's Commentary Reformed 1857
Lange contends that the Pharisee’s invitation was a calculated trap; the dropsical man was likely placed before Jesus to expose either his powerlessness or another Sabbath violation. Jesus sees through their malice, addresses their unspoken evil thoughts, and heals only after exposing their hypocrisy. The ensuing table-talk about honor and humble seating flows directly from this tense atmosphere of deceit.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that Jesus turned everyday table conversation into an opportunity for spiritual instruction, even when surrounded by hostile observers. Unlike David, who kept silent among the wicked, Jesus used the occasion to teach humility and generosity, showing that no social setting is wasted for godly edification.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word for "supper" points to the principal evening meal, the day's main feast. He then draws a striking classical parallel from Plato, where a similar idea appears: invite not your friend but the beggar, for they will love you most.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Jesus does not forbid inviting friends and neighbors, but raises the standard to prioritize the needy. The real question is whether we cut back on entertaining those who do not need it to help those who do, a principle the world finds as foreign as the fear of receiving no repayment.