The Life of Christ in the Synoptic Gospels
CHRIST’S TABLE TALK
The Life of Christ in the Synoptic Gospels
CHRIST’S TABLE TALK
Lesson Plan:
1. Jesus at a Sabbath Meal (vs 1-6)
2. What Glory to Seek (vs 7-11)
3. What Gain to Seek (vs 12-14)
4. What Goal to Seek (vs 15-24)
Lesson Setting:
Time: Probably January, A.D. 30, during the Perean ministry of Jesus, early in His last three
months
Place: In the house of a Pharisee in Perea, near Bethabara (R.V. ‘Bethany’), at the fords of the
Jordan, near Jericho (Jn. 10:40)
Inductive Study of the Lesson:
a. Read all the passages in Luke 14:1-24.
b. For other examples of Jesus Christ eating with Pharisees see Luke 7:36; 11:37.
c. For other examples of the critical watching of Jesus see Mark 2:23, 24; 3:2; Luke 20:20.
d. For
the fondness of the Pharisees for the chief seats see Luke 11:43.
e. Compare Proverbs 25:6, 7 with verse 10
f. Compare Luke 18:14 with verse 11; also the exhortations to humility in Proverbs 29:23; Ezekiel
21:26; Matthew 18:4; James 4:6, 10; 1 Peter 5:5, 6.
g. Compare Luke 6:34 with verse 12.
h. With the reference in verse 14 to “the resurrection of the just” compare Acts 24:15.
i. As to the great feast in heaven see Luke 13:39; 22:16, 30; Revelation 19:9; Isaiah 25:6.
Introduction: What use did Jesus make of social life? – ‘While eating he did not converse,’ is the picture of Confucius by his disciples. John the Baptist came neither eating nor drinking. He would possibly have scorned any invitation that took him away from his desert fare of locusts and wild honey. Jesus not only accepted all invitations to dine, but was sometimes a self-invited guest. Christ’s miracles and ministry began and ended at the table, with the water made wine at Cana and the breakfast on the Galilean shore. Is this the Christ you believe in? A Christ who enters into your home, who sits down with you at your table and hears you talk; a Christ who comes into your shop, and behind your counter, and looks over your cash-book and ledger – is this your Christ? Or have you no dealings with Him except in the synagogue?
Scripture Reading: Luke 14:1-6
1. Jesus at a Sabbath Meal
Where did Jesus take a meal one Sabbath? – In the house of one of the rulers of the Pharisees. The Pharisees as such had no rulers, but were on an equality. “Feasting on the Sabbath was common among the Jews, but the dishes were cold, cooked the day before” (Expositor’s Greek Testament). Perhaps a hint for modern housewives?
What must have made the meal very disagreeable for Jews? – With heart colder than the meal, the Pharisee and his guests were watching Jesus, trying to pick flaws in His words and conduct. They should have watched Him to admire, and to treasure His gracious words and imitate His loving acts.
What test of Jesus was at hand in the dining-room? – Literally translated, “a dropsical man.” Luke, the physician, takes “the usual way of marking a dropsical patient in medical language” (Vincent, Word Studies). This is the only mention of the disease in the New Testament. In the freedom of Oriental life, this man may have intruded among the guests; but it seems more likely that he had been brought there on purpose to test Jesus, and see whether He would break the Pharisaic Sabbath laws by healing the man whose swollen body made his condition evidently deplorable.
How did Jesus test His critics? – While they were watching Him, he had been watching them. He perceived their miserable and unfeeling stratagem, and answered their challenge with a question, “Is it lawful to heal on the Sabbath, or not?” “In the view of the Pharisees, only actual danger to life warranted a breach of the Sabbath law” (Edersheim). Who could tell, however, whether the dropsy had gone far enough to endanger the sick man’s life immediately? So the lawyers and Pharisees heartlessly held their peace.
How did Jesus use His opportunity to do good? – By healing the man, probably with a word; and who but the most cruel bigot could object to His speaking a word that meant strength and life? Then He sent the healed man away, that His new joy might not be embittered by the Pharisees’ unkind contentions.
How did Jesus defend His act of healing? – By an argument similar to one He had used not long before (Lk. 13:15). If one of their animals, an ox or an ass, should fall into a well (note the implied comparison with the dropsical man, full of water) on the Sabbath, they would go at once, right away, and help it out with no thought of Sabbath rules. Is a brute beast better than a man? No wonder they could not answer Him. It is at least to their credit that they had the grace to keep still.
Scripture Reading: Luke 14:7-11
2. What Glory to Seek
With this introduction to the conversation of the meal, it is not surprising that it took a warning tone. The whole tenor of the life of most of Christ’s listeners was wrong, and needed to be righted. They needed to be converted, that is, turned sharply around and headed the other way. What was the first evil that Christ perceived in them? – That of pride and foolish ambition. Right before His eyes the guests, as they came in, were pushing themselves into the “chief rooms” (v 7), that is, the couches nearest to the head of the table, where the host lay. “The Greek writes [see Theophrastus especially] refer to the absurd contentions which sometimes arose for the chief seats at table” (Vincent, Word Studies).
How did Christ rebuke the self-seeking guests? – He imagined one of His hearers bidden to a marriage feast, and taking one of the chief places; but among the late comers is a man whom the host regards in higher esteem, and wishes to have near himself at the head of the table, but all the places there are filled. The host will be compelled to go to the man who has thrust himself into the chief seat unbidden, and make him exchange places with the more honorable man at the foot of the table, which he will do with shame. “How much better,” said Christ in effect, “to reverse the proceeding, to take the lowest couch, so that the host may perhaps come to you and say, Friend, go up higher!” Go up higher: Christ did not recommend a mere show of modesty assumed in the hope of promotion. That would be hypocritical self-seeking, which is quite as offensive as pushing self-seeking. Jesus did, however, intend to give a lesson in ordinary courtesy. Preferring others to ourselves is one of the Christian secrets of a happy life. An old English poet called Jesus “the first true gentleman that ever breathed.” The best manual of true politeness known is the New Testament. Is it not also true to say that a Christian is God Almighty’s gentleman? Are you God Almighty’s gentleman?
Illustration: A mother noticed that her rough and discourteous boy had become gentle and considerate, and thought the change must be due to his kindergarten teacher. “What does Miss Smith do,” she asked, “to teach you to be polite?” “She doesn’t do anything,” the lad answered. “She just walks around, and we feel polite. We feel just as polite as anything.” Every Christian should radiate that kind of atmosphere. Do you?
How did Christ sum up His teaching as to pride and vain glory? – By the positive prophecy that “whosoever exalteth himself shall be abased” (v 11), in this world or the next ... “and he that humbleth himself shall be exalted.” “To desire to be exalted in Christ’s kingdom is wholly right, and to humble one’s self with a direct view to that exaltations to tread the path which he has hallowed by his own footsteps” (Alexander Maclaren). In Christ’s kingdom ‘go down lower’ may mean ‘come up higher.’ What can any call to the cross be but a call to the throne?
Illustration: One of the finest acts of Robert Louis Stevenson was his refusal to wear gloves when he played croquet with the young leper girls at Molokai, though warned by authorities to do so. But he thought it might remind them of their condition.
Illustration: When George Washington visited Milford, N.H., in 1790, an old black soldier, who had lost a leg in the war, came up to him and saluted. Washington shook hands with him and gave him a dollar. One of his attendants objected to this recognition of the man’s “presumption,” but Washington asked, “Should I allow that man to be more polite than I am?”
Illustration: General Robert E. Lee was in a railroad car full of officers and soldiers when an old woman, poorly dressed, entered at a station and went the length of the car without finding a seat before she came to Lee. At once he rose and gave her his seat, when immediately there was a general rising, each one offering Lee his own seat. “No, gentlemen,” he calmly replied; “if there was no seat for the infirm old woman, there can be none for me.” One after the other left the car in shame, and the General and the old lady soon had it to themselves.
Scripture Reading: Luke 14:12-14
3. What Gain to Seek
Turning from advice about their conduct as guests, Jesus next discusses the kinds of guests they should invite when they are hosts. Whom, according to our Master, should we invite to our home? Not the classes of persons whom the Pharisee to whom Christ spoke was evidently in the habit of inviting, i.e., friends, brothers, other kinsmen and rich neighbors. Christ wants us to invite the very opposite, i.e., poor, maimed, lame, blind and all of whom would be in great need of food and good cheer. None of whom could possibly repay with a return invitation.
Illustration: Socrates, in Plato’s Phadrus, gives the same advice: “When you make a feast, invite not your friend, but the beggar and the empty soul, for they will be the most grateful, and will invoke blessings on your head.”
Does this forbid family reunions and gatherings of friends and neighbors? – Not at all. Christ’s own practice shows that it does not. He means to say, “If you wish recompense, as you Pharisees do (for you give dinners that you may gain power and advance yourselves in the synagogue and temple), call the poor, etc.” Entertain friends and family; but, still more, feed the hungry, relieving their distress. The Lord presented a playful satire on the ways of fashionable society with its round of complimentary entertainments without friendship, squandering on pride and luxury that which if bestowed on the poor would profit the recipient and win for the giver God’s blessing.
What is the spirit that Christ forbade? – The desire to make worldly gain of hospitality. The “lest” of verse 12 implies in the Greek an actual dread, a fear of the return favor. The essence of hospitality is giving, not getting. It is hypocritical to seek gain under pretense of giving. In fact, it is an acted lie. The principle applies to all attempts to get worldly gain from church connections and activity; as when, for example, a merchant joins a church in order to increase the patronage of his shop, or a lawyer in order to add to his rich acquaintances and possible clients, or worse a preacher, teacher or leader seeking personal gain under the shadow of Jesus Christ.
What did Christ say are the gains to work for? – The thanks of the poor, the gratitude of the friendless, the approval of God which will be made evident at “the resurrection of the just” (v 14). Of course this does not imply that the unjust will not rise, but He was thinking of heaven, the reward of the just; and the unjust will not be there.
The only permanent gains – The bags that hold a rich man’s money are full of holes. While he is sleeping the fire may consume his warehouses, the gales may wreck his ships, or his stocks and bonds may be dwindling toward worthlessness.
Illustration: Have you ever met or heard of a beggar who in former days had been a financial king? One such beggar spoke of days of prosperity when many courted him, but in the wintry days of adversity, they were nowhere to be found.
Illustration: A few years ago a wealthy man in Ithaca, N.Y., became insane and wandered away from home. After he had eluded his friends for many weeks, they finally found him in a poorhouse. Comfort and luxury had been his all the while, but he had sought out poverty and hardship. That is just what men like this Pharisee are doing; they are living in the poorhouse of worldliness, when they might be living in the palaces of eternal bliss.
Scripture Reading: Luke 14:15-24
4. What Goal to Seek
The conversation was getting uncomfortably close, and one of the guests quickly turned the subject. Catching at Christ’s reference to the resurrection and heaven, he piously exclaimed “Blessed is he that shall eat bread in the kingdom of God” (v 15). “According to the notions that current among the Jews, the open setting up of the kingdom of God would be ushered in by a great and glorious festival, of which all the members of that kingdom should be partakers” (Butler’s Bible Work).
To what did Christ proceed to compare the joys of the kingdom of heaven? – The guest had evidently been comfortably sure that he would be seated at one of the best tables in that great feast, and certainly he had no doubt whatever that he would gladly accept the invitation to it. But Christ spoke a parable which said, in effect, “My friend, this feast of the kingdom of heaven is so different from your conception of it that you and those like you would not think of attending it, but would make every excuse to avoid accepting the invitation.” Our Lord, however, accepted the comparison of the joys of His kingdom to a great supper; “a supper, as expressing the principal meal in the day” (Trench). “The giver of the feast is God” (Ellicott).
Who are bidden to the feast? – “many” (v 16), says the parable; that is, many of the Jews, all the more religious among them; “and thus, as guardians of the faith, the priests and elders, the scribes and Pharisees, in opposition to the publicans and sinners” (Trench). In our day, all the millions of Christian households and their friends who go to church, prayer meeting, Sunday Bible School and who have the first chance at the invitation.
How are they bidden? – As still in the East, “if a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned here, ‘Come, for the supper is ready.’ It is true now, as then, that to refuse is a high insult to the maker of the feast” (Thomson, The Land and the Book).
What is God’s call that corresponds to this of the parable? – God’s call, addressed to the soul of every man, calls us to be happy forever. This is the same as calling upon us to be holy. It is a call to Christ, who alone can give us holiness and happiness. What if one should say, “I am not ready?” “It is His readiness that is the main thing, not thine, and as all things are ready, do thou come whether thou feelest ready or not” (Spurgeon). If you do not feel ready to pray, pray till you do feel ready. If you feel too heavy to sing, sing yourself into peace and joy. If you feel you are not good enough to be a Christian, it is for precisely such as you that Christ established His church.
What reception is often given to the invitation? – Just the one that Christ pictures in the parable “They all with one consent” (v 18), as if they had talked the matter over and agreed among themselves ... “began to make excuse.” One said “I have bought a piece of ground, and I must needs go and see it.” What a fool he was to buy land before he saw it. Another excused himself because he had bought some oxen, and he was going ...
v 19 ... “to prove” if they were good and could draw well. What a fool he was too, buying oxen first and then proving them, instead of proving first and buying afterward. A third could not come because he had ...
v 20 ... “married a wife.” But he should have come, and brought his wife along with him. Such a giving of trumped-up excuses was almost impossible in the East, where people are so much at leisure for entertainment and so fond of social life; and this was a great feast. “This is one of the very points of the parable; for yet more incredible, yet more absurd, is the conduct of which that refusal is the illustration” (Farrar).
How are the three excuses that Christ named typical? – The excuse of the new land typifies the allurements of wealth and wealth-seeking. The excuse of the oxen typifies the fascination of work, the business care which chokes the good seed. The excuse of the wife typifies social pleasures of all kinds. Note that not one of them was kept away by occupations sinful in themselves. The root of the whole matter was indifference: had they cared enough, they could have gone. Men do not attend to God’s call because there are other calls they like better.
Foolish excuses: Illustrations from Scripture – Eve’s excuse, “The serpent beguiled me, and I did eat.” Adam’s excuse, “The woman gave me of the tree, and I did eat.” Gehazi’s recourse to a lie, “Thy servant went no whither.” Saul’s excuse, “The people kept the best of the sheep to sacrifice.” Aaron’s excuse, “I cast it into the fire, and there came out this calf.” Illustrations from today: There are those among us who never can be surprised into a frank confession. They are always armed against blame. The fault was not theirs; they were interrupted; they were tired; they thought they knew it; they thought they should have had time; they had meant to get up early; they had learned every part of the lesson but that one line; they could have answered everything but that one question; they were only just late; they forgot; they didn’t have time to prepare the lesson; everyone is against me – anything but a frank admission of fault. The most foolish of all excuses are those offered for not becoming a Christian: “I am not good enough”; when Christ came to call not the righteous but sinners; “There are lots of good people outside the church”; but they are not so good as they would be inside it; “Someday, but not now”; when now is the only time you own. There never yet was a good excuse for failure to do a single duty, least of all the greatest of all duties, following Jesus Christ.
How does God receive these excuses? – The parable says that the master of the house was angry, and it ends with the solemn words “none of these men which were bidden shall taste of my supper” (v 24) ... not a crumb of it. To be content with the engagements, possessions, and companionship of this world is to neglect the highest demands of our own being and to fall beneath the friendship of God. Those whom He excludes from the feast exclude themselves; and that absence which they voluntarily choose becomes a terrible penalty.
What does God do with His invitation? – The master of the house in the parable sent forth his servant again. This servant represents Christ’s apostles, in that day ... and today, His missionaries, preachers, teachers, evangelists, all Christians, even young boys and girls, that do what they can to tell others about Jesus Christ and are ready to answer the question, “What must I do?” The servant is bidden to ...
v 21 ... “go quickly,” because the food is ready and waiting, and the master of the house is eager for guests, his eagerness contrasting with the cool disdain of those whom he has invited. And this time the servant is to summon a very different class of persons ... “the poor, and the maimed, and the halt, and the blind,” just the persons whom Christ (v 13) had advised His host to invite to His next supper. And when the house (for it was a large one, with abundance of room for all) was still partly empty of feasters, the servant was sent out of the city streets, which he had thoroughly canvassed, to seek more guests in the country round about. He was to ...
v 23 ... “compel them to come in.” They would need a friendly force to make them understand and believe that they would be welcome at the feast. It would seem too good to be true.
How did Christ’s ministry widen? – Precisely in this way. He came unto His own, and they received Him not; the guardians of the people’s faith, the scribes and Pharisees, rejected Him; so He went to the lost sheep of the house of Israel, to the lanes and streets of the old city of God, to publicans and sinners among the Jews. But the day was coming when an ascended Savior was to say to His disciples, ‘Go ye into all the world and preach the gospel to every creature,’ and in that day it is our joy to live. Highways and Hedges: “What we regard as unfitness is often our truest fitness. Some of those who were invited would not come because they had bought some land or five yoke of oxen; but when the messenger went up to the poor man in rags and said, ‘Come to the supper,’ it is quite clear he would not say he had bought a field or oxen, for he had not a penny to do the thing with, so that he was clean delivered from that temptation” (Spurgeon). Such are the poor in spirit, who, when invited to come to Christ, have no assumed righteousness of their own to hide behind. There is a work for all of us to do in compelling sinners. Some can sing. Some can write letters. Some have a magnetism of person that makes them influential. One thing we can all do is to lead a life that is so thoroughly Christlike that it will compel assent to the reality of Christianity. The highway and hedge for you to work upon may be the street back of your house; it may be some city mission you know about; it may be the person who collects the garbage; it may be someone you work with; it may be the newsboy. Each of us has many opportunities for the outreaching of Christianity. The only goal worth seeking: Seek first the kingdom of God. That is why we are in the world to begin with; not to prepare to go out of it someday, but to serve God actively while in it now. It is monstrous and shameful and even cowardly to talk of seeking the kingdom last. Will any of us have opportunity to seek the kingdom of God at the end?
