Luke 14:17Meaning & Commentary from the Church Fathers

This is why He alone can rightly be described as the servant of God. He was sent ‘when it was supper time,’ which indicates a significant and honorable moment. For our salvation, no time was more worthy than the reign of Augustus Caesar, a period when wickedness had reached its zenith and was ripe for downfall. Just as physicians allow a serious ailment to manifest all its symptoms before administering treatment, so too it was necessary for sin to reveal all its forms before the great Healer intervened. This is why the Lord permitted the devil to embody the fullness of evil, and then, through His incarnation, healed every form of wickedness through His life of complete holiness. He was sent ‘in the year,’ referring to the suitable and appointed time, as it is written in the psalm: ‘Thou shalt break the thigh with Thy sword and with Thy beauty’ (Psalm 44:4). The sword clearly represents the Word of God, and by ‘the thigh,’ the birth in the flesh is indicated, which occurred at the time of fruitfulness, that is, at the proper hour. He was sent ‘to proclaim to those who are called.’ Who are these called? It might encompass all of humanity, as God has summoned everyone to the knowledge of Himself, whether through the beauty of creation or the natural law, or more specifically, the Israelites, who were invited through the Law and the prophets. The Lord was sent to them, to the lost sheep of the house of Israel (Matthew 15:24). He announces, ‘Come, for all things are now ready.’ The Lord has called out to all, ‘The kingdom of heaven is near’ (Matthew 4:17), and ‘it is within you’ (Luke 17:21).

‘Come, for behold, all things are ready.’ God the Father, through Christ, has prepared for the earth’s inhabitants the gifts offered to the world through Him—namely, the forgiveness of sins, purification from all unrighteousness, fellowship with the Holy Spirit, glorious adoption as sons, and the kingdom of heaven. To these blessings, Christ summoned Israel above all others through the gospel commands. For it is written, ‘But I am appointed king from Him, that is, from God the Father, in Zion, His holy mountain, to preach the commandment of the Lord.’ Additionally, He declared, ‘I am sent no other way than to the lost sheep of the house of Israel.’

The unmarried woman and the widow dedicate themselves to the Lord's matters, aiming to be sanctified in both body and spirit, whereas the married woman is concerned with worldly affairs, striving to please her husband (1 Corinthians 7:34).

In reconciling with the married as we once did with the widows, we acknowledge the belief held by many that three groups are excluded from that grand banquet: Gentiles, Jews, and heretics. Thus, the apostle warns against greed, asserting that such vice can bar us from the kingdom of Christ; as Gentiles, we may be obstructed by unrighteousness, deceit, shamelessness, and avarice (see Romans 1:29). Every greedy or impure person, who is an idolater, lacks inheritance in the kingdom of Christ and God (Ephesians 5:5).

The Jews, by rigidly adhering to the law, place a burden upon themselves; hence, the prophet's words remind us to break their chains and cast off their restraints (Psalm 2:3). We have embraced Christ, who has presented us with the blessed yoke of His gentleness (see Matthew 11:30). The five pairs of oxen symbolize the Ten Commandments, or the five books of the Old Testament, from which it might be said to the Samaritan woman, "Five husbands have you had" (John 4:18).

As for heresy, it tempts the faithfulness of believers with deceptive allurements and destroys it through enticements that obscure the pure beauty of truth. Guests decline the invitation to the feast, and while the kingdom is accessible to all, our own will often obstruct us. The Lord graciously invites everyone, yet we may be hindered by our apathy or sin.

Those distant from the kingdom, along with those who acquire property—recall that those who engaged in sale and purchase during Noah's time perished in the flood (see Luke 17:27; Genesis 6:1-7, 24). Likewise, one who opts for the burden of the law rather than the grace offered, and one who excuses his choice by marrying—of him it is stated, "If any man come to Me, and hate not his father, and mother, and wife ... he cannot be my disciple" (Luke 14:26). If the Lord prioritizes His mission over familial ties, asking, "Who is My mother? And who are My brothers?" (Matthew 12:48), then why would you choose to place someone above your Lord? The Lord does not compel us to disregard nature but rather to honor it, recognizing its Creator, and to not forsake God due to affection for our parents.

After sharing the parable of the king’s son's wedding feast, in which he described how the king prepared a banquet for his son and sent his servants to invite those who had been summoned, but those who loved worldly matters refused to attend, He lamented: “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and even his own life, he cannot be My disciple” (Luke 14:26). He conveys the message that anyone desiring to enter His kingdom must first renounce all that distracts their heart from the divine, for without such detachment, entry into the desired kingdom is impossible.

Moreover, urging us not to rely solely on faith without action, the Lord recounted how the king, upon entering to see those who were dining, noticed a man without a wedding garment and commanded his removal to the outer darkness (Matthew 22:11-13). Many may enter under the guise of Christianity, yet they are excluded due to the absence of righteous deeds. The Apostle Paul, acknowledging the impossibility of loving both God and worldly pursuits, reminded his protégé Timothy: “No one engaged in warfare entangles himself with the affairs of this life, that he may please the one who enlisted him as a soldier. And if anyone competes in athletics, he is not crowned unless he competes according to the rules” (2 Timothy 2:4-5).

Encouraging Timothy to believe that his efforts would yield reward, he said, “The hardworking farmer must be the first to partake of the crops” (2 Timothy 2:6). Additionally, he advised others, stating, “He who is unmarried cares for the things of the Lord, how he may please the Lord, but he who is married cares about the things of the world, how he may please his wife” (1 Corinthians 7:32-33). The one who prioritizes worldly concerns will inevitably face the dreadful decree: “Cast him into the outer darkness; there will be weeping and gnashing of teeth” (Matthew 22:13).

This divine feast is referred to not as dinner, but as supper, for although there is still supper that follows dinner, after supper there is no other feast. And since the Eternal Feast of God will be laid out for us after the end of time, it is fitting to designate it as supper, not dinner. Now, who is represented by this servant sent by his master to summon, if not the order of preachers? We unworthy ones belong to this same order, even though we are weighed down by our transgressions; still, we serve during these times. When I share anything for your growth, I am doing so as a servant sent by the Supreme Master. If I urge you to turn away from the world, I am indeed calling you to partake in God’s Supper. In that place, no one will look down upon me for my sake. Yet, even if I seem unworthy of the invitation, the joys I promise are great. Often, my dear ones, it is commonplace for the lowly servant to be despised by many, but when he conveys the word of his master, they do not scorn the servant’s face, as they hold respect for the master who sent him. Those who listen do not consider through whom they hear, but what they hear or from whom it comes. Therefore, dear ones, let this be your practice as well. Even if you regard us with disdain, maintain in your hearts reverence for the Lord who calls you. Earnestly seek to be guests at the Supreme Host's table. Stir your hearts, and remove from them the dullness of aversion. For all things are prepared to eradicate your aversion. However, if you remain worldly men, you may wish for worldly feasts. Behold, these very worldly feasts are transformed into spiritual sustenance for you. For the annihilation of your soul's aversion, this One and Only Lamb was offered for you at the Lord's Supper.

This Son, who took on the form of a servant and bore human likeness (Philippians 2:7), was motivated by the will of His Father, who had fashioned and fulfilled His purpose (John 4:34). The Son of God also beckoned them with His words, inviting them: “Come unto Me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28); He assured them: “from henceforth ye shall see heaven opened” (John 1:51); and once more, He proclaimed: “Come; for all things are ready” (Luke 14:7), referring to the forgiveness of sins, the bestowal of the Holy Spirit, adoption, and the establishment of the kingdom of heaven. He enticed them with compelling arguments from the Divine Scriptures, asserting, “If you would believe Moses, you would also believe Me: for he wrote of Me” (John 5:46), and also compelling them in another manner, “But if David calls him Lord, how is he his son?” (Matthew 22:45).

He conveyed this message through the parable of those invited to the wedding feast, none of whom were deemed worthy to partake in the lavish banquet, as it ultimately went to the poor and humble—those whom the Pharisees looked down upon and never acknowledged at their tables.

In this parable, the servant sent by the host (God) to call those invited, saying, ‘Come, for all things are ready,’ represents Jesus Christ (illustrated as the servant with the title: τόν δοΰλον). The time of the feast refers to His incarnation (Galatians 4:4). Even prior to this, the host called many, first addressing those who were initially invited—the Jews. These individuals rejected the call to the feast. It is clear because the second group of invited servants are also Jews, yet they are found ‘in the streets and alleys of the city,’ while the third group is located ‘in the roads and hedges,’ meaning outside of the city. Thus, the ones who declined the invitation represent the leaders of Judaism, such as the scribes and Pharisees, while those who accepted from the first group are the common folk, and the second group consists of Gentiles. Their refusal stemmed from an attachment to worldly matters and the overpowering influence of their desires. A similar, though distinct, parable can be found in Matthew 22:1-14.

The host, displeased by the irreverence of these guests, commanded his servants to go quickly through the streets and alleys, calling out to all the beggars, the disabled, the afflicted, and the blind. Once that was done, and still space remained, he instructed his servants to invite even the homeless wanderers along the roads and hedgerows. The message of the parable was unmistakable to those present. An heart consumed by worldly matters—whether it be economic pursuits, the desire for wealth, or a life steeped in self-indulgence—cannot genuinely yearn to partake in the feast of the kingdom of heaven. It is more likely that the marginalized, including sinners and outcasts, would find a place there than the scribes and Pharisees, who were proud of their knowledge and sanctity. “For I say unto you,” the Saviour declared, applying this lesson directly to them, “that none of those invited shall taste My supper. Many are called, but few are chosen.” This parable vividly illustrated the mission of Christ Himself. He invited all to partake in the feast of His teachings, but the majority of those first addressed rejected Him, ensnared by the distractions of vanity. The religious leaders and upper class ultimately turned away from the gospel. In contrast, those who were suffering, the marginalized and the sinners—who, as the overlooked in society, were more open to receiving the hopeful message of a better kingdom—responded with earnestness. When the scribes and Pharisees grew antagonistic towards Christ, He chose to remain in fellowship with the very tax collectors and sinners who flocked to their divine Saviour.

It is important to note that it is not merely referred to as a servant (δγλον), but specifically as the servant (τον δγλον), indicating the one who genuinely pleased God in human form (Theophil.). He was sent to the Jews, particularly aimed at their spiritual leaders and representatives, proclaiming, "the kingdom of heaven is at hand," signaling the reign of the Messiah (Matt. 4:17); "go, for all things are ready." However, they all began to make excuses: declining to join in this kingdom for various reasons. These justifications (vv. 18-20) stemmed from earthly, sensual desires that led them to ignore the call of God's impending kingdom, forsaking the blessings that come from being part of it. Such was the state of the Jewish spiritual leaders and representatives during Christ’s time; they disregarded His voice, dismissed His teachings in favor of their earthly cravings, and ultimately rejected Christ.