Christ’s Valuation of Personality

Luke 14:1-14

GOLDEN TEXT: “Is not the life more than the food, and the body than the raiment?”—Matthew 6:25

THE Sabbath was quite a feast day among the Jews, but in accordance with the requirements of the Law the dishes were served cold—cooked previously. Our Lord evidently made no objection to these Sabbath feasts, since we find that on several occasions He participated in them. The Feast at Bethany referred to in our lesson was one of these occasions. The invitation to the feast was from a prominent Pharisee, one of the rulers. It evidently included our Lord’s disciples as well as Himself, and numerous of the host’s prominent friends, Pharisees and Doctors of the Law.

The fame of Jesus had spread considerably, and doubtless these men were interested in thus coming into close contact with Him, with a view to judging according to their own standards respecting His character, teachings, and miracles. They wanted to learn for themselves whether or not He was a fanatic and why the common people seemed so attracted to Him.

So perhaps His host and other guests watched Him critically, rather than sympathetically. They were looking for faults rather than for virtues. But as with others, so with these, they found no fault in Him. Within the company was a man who had the dropsy. He may have been a member of the household or family; indeed, our Lord possibly may have been invited there with a view to proposing the healing of this one with the infirmity.

Our Lord seems to have had a special feeling of sympathy for the afflicted, and He quickly noticed the man with the dropsy. The Pharisees were no doubt interested in witnessing the miracle as indeed any would be; and at the same time, were ready to voice their objections to the performing of such a miracle on the Sabbath Day.

Jesus first inquired of His host and his learned associates whether or not it was lawful to heal the sick on the Sabbath Day. The Doctors of the Law were expected to be able and willing to answer such questions propounded by the people at any time; yet, in the presence of the Great Teacher they all held their peace, made no reply. They wanted to see what course Jesus would take. Perhaps they wished to have an opportunity to find fault with Him on this account. No objection to healing on the Sabbath having been cited from the Law, our Lord performed the miracle—“He took him and healed him and let him go.” The implication is that in some manner our Lord touched the afflicted one that thus it might be the more manifest that the miracle was of divine power through Him.

The Lord justified His course before the company, saying “Which of you having an ass or an ox fall into a pit would not draw him out on the Sabbath?” Another translation of this statement reads, “Which of you having a son, or even an ox, fall into a pit would not on the Sabbath draw him out?” Jesus’ lesson apparently was that if a father would lift his son from the pit on the Sabbath, how much more important it would be to heal a sick man who had been suffering with pain perhaps for years. Jesus was teaching the lesson that the Sabbath was made for man, and not man for the Sabbath.

The proposition was unanswerable. They all knew that, where their selfish interests were involved, they would decide that there was nothing in the Law to hinder rendering assistance on the Sabbath Day. Thus our Lord clearly showed that their thoughts respecting the healing of humanity on the Sabbath was fallacious, unscriptural.

Possibly it was in answer to some question that our Lord propounded the parable of the guests bidden to a marriage feast. He warned against the custom of seeking prominent position, and the danger incurred, in the event that a more honorable person might come in later. The entire lesson of the parable seems to be an illustration of the proper course among men, as viewed from the divine standpoint, and hence an illustration to all of the way in which God will deal with those whom He invites to the antitypical marriage feast. The chief places will not be given to those most bold, most inclined to usurp authority; but, on the contrary, the Lord will not forget the man or woman of humble mind who, thinking little of himself or herself, would thankfully and gratefully seek for and appreciate the very humblest place in the divine presence.

For a Christian to aspire to glory, honor and immortality, joint-heirship with our Lord in the Kingdom is not out of keeping with the lesson of this parable. Those who follow faithfully in Jesus’ footsteps of suffering and self-denial are definitely invited to look forward to a share with Him in the glories of His Kingdom: These indeed are already thus invited to the higher seats in the divine arrangement.

The practical application of the lesson seems more fitting to the experiences of the Christian this side of the veil. Our observation is that some of the most talented, most able, most conscientious of the Lord’s followers are in danger along this line, and it is a part of our duty to call this matter to the general attention, that each of the Lord’s dear people may do all in his power to help any who are in such positions, to see that an ambitious striving for glory and honor and dignity and position in the present time, would surely mean a loss of the Lord’s favor and the ultimate attainment in the Kingdom of a much higher position. The divine precept is “He that humbleth himself, shall be exalted.”

It may have been in answer to another question that our Lord gave His dissertation respecting the making of a feast, and who should he invited to it, as related in the conclusion of our lesson. He set forth a new proposition. Instead of inviting those who were able to return the favor, Jesus said that a better way would be to invite those who were really in need and who were in no position to reciprocate.

Perhaps the Lord wished to show His host that in inviting Himself and His disciples, who were not so situated as to be able to invite the others of the company in turn to their homes, he had really done a gracious act, provided he had the gracious motive back of it. Jesus indicated that those who do not seek immediate rewards for their kindnesses would be among those specially favored in the resurrection.

This does not mean that such will necessarily participate in the First Resurrection, but it does imply that the spirit of true love, which seeketh not her own, is fundamental with God and that He looks with favor upon all those who endeavor to practice it in their daily association with men.

QUESTIONS:

Why was it proper for Jesus to heal the sick on the Sabbath Day?

Is it proper for a Christian to aspire to glory, honor and immortality?

What principle of godlikeness is represented in the suggestion that poor people be invited to a feast?

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