(12) A dinner or a supper.--The two words were used respectively for the morning and the evening meal--the former, like the Continental deje-ner, being taken commonly a little before noon, the latter, about sunset.
Thy friends, nor thy brethren.--The words were clearly chosen as including the classes of guests who were then present. Our Lord saw in that Sabbath feast nothing but an ostentatious hospitality, calculating on a return in kind. It might not be wrong in itself, but it could take no place, as the Pharisee clearly thought it would do, in the list of good works by which he sought to win God's favour. The very fact that it met with its reward on earth excluded it, almost ipso facto, from the reward of the resurrection of the just.
Verse 12. - 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 recompense be made thee. This remark of Jesus took place somewhat later in the course of the feast. Those present were evidently mostly, if not all, drawn from the upper ranks of Jewish society, and the banquet was no doubt a luxurious and costly entertainment. Godet's comment is singularly interesting, and well brings out the half-sorrowful, half-playful sarcasm of the Master. He was the rich Pharisee's Guest; he was partaking of his hospitality, although, it is true, no friendly feelings had dictated the invitation to the feast, but still he was partaking of the man's bread and salt; and then, too, the miserable society tradition which then as now dictates such conventional hospitality, all contributed to soften the Master's stern condemnation of the pompous hollow entertainments; so he "addresses to his host a lesson on charity, which he clothes, like 'the preceding, in the graceful form of a recommendation of intelligent self-interest." The μήποτε, lest (ver. 12), carries a tone of liveliness and almost of pleasantry. "Beware of it; it is a misfortune to be avoided. For, once thou shalt have received human requital, it is all over with Divine recompense." Jesus did not mean to forbid our entertaining those whom we love. He means simply, "In view of the life to come, thou canst do better still."
14:7-14 Even in the common actions of life, Christ marks what we do, not only in our religious assemblies, but at our tables. We see in many cases, that a man's pride will bring him low, and before honour is humility. Our Saviour here teaches, that works of charity are better than works of show. But our Lord did not mean that a proud and unbelieving liberality should be rewarded, but that his precept of doing good to the poor and afflicted should be observed from love to him.
Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.
Thy friends, nor thy brethren.--The words were clearly chosen as including the classes of guests who were then present. Our Lord saw in that Sabbath feast nothing but an ostentatious hospitality, calculating on a return in kind. It might not be wrong in itself, but it could take no place, as the Pharisee clearly thought it would do, in the list of good works by which he sought to win God's favour. The very fact that it met with its reward on earth excluded it, almost ipso facto, from the reward of the resurrection of the just.
When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:
call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.
Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:
and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.