Jesus extols the ethics of patience, perseverance and mercy through the parable of the fig tree (13:6-9). The man shows mercy towards the tree by not chopping it down and throwing it into the fire. He shows perseverance in giving it one more year to produce fruit. God likewise shows us mercy and as such we should extend the same to others.
The Parable of the Great Feast (Luke 14:15-24), as told by Luke, is significant. It does not have the open rebellion that is represented in Matthew’s version of the story (Matthew 22:1-14). Luke does not refer to a king and his vassals but merely “someone [who] gave a great dinner and invited many (14:16).” Jesus responds to the comment recorded in v.15, “blessed is anyone who will eat bread in the Kingdom of God (v.15)” with this parable.
The parable tells of people who reject the invitation to attend the banquet and have their seats given to others instead. It is interesting that those who reject the invitation appear to be wealthy (vv.18-19) whereas those who accept the invitation are “the crippled, the blind, and the lame (v.21).” This is particularly noticeable given the physical context in which Jesus is speaking. Jesus is eating a meal at the house of a leader of the Pharisees (v.1) and noticing that the guests are clamouring for places of honour, he states that “for all who exalt themselves will be humbled and those who humble themselves will be exalted (v.11).” He further tells his host that “when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous (14:13-14).” Jesus here is speaking of both the ethics of humility and taking care of the poor.
There is one more element that is particularly interesting about this parable. Recorded in verse 23, after the invitation to the banquet has been accepted by the poor and the crippled, there is still room so the master commands his slave to “Go out into the roads and lanes, and compel people to come in, so that my house may be filled.” These people are not given a choice; they are compelled to experience the joys of the feast whereas “none of those who were invited will taste my dinner (v.24).” This is interesting in that some were permitted to reject the invitation and others were not. While not understanding the full ramifications of this, I suggest that it would be wise not to reject the invitation.
The Parable of the Great Feast (Luke 14:15-24), as told by Luke, is significant. It does not have the open rebellion that is represented in Matthew’s version of the story (Matthew 22:1-14). Luke does not refer to a king and his vassals but merely “someone [who] gave a great dinner and invited many (14:16).” Jesus responds to the comment recorded in v.15, “blessed is anyone who will eat bread in the Kingdom of God (v.15)” with this parable.
The parable tells of people who reject the invitation to attend the banquet and have their seats given to others instead. It is interesting that those who reject the invitation appear to be wealthy (vv.18-19) whereas those who accept the invitation are “the crippled, the blind, and the lame (v.21).” This is particularly noticeable given the physical context in which Jesus is speaking. Jesus is eating a meal at the house of a leader of the Pharisees (v.1) and noticing that the guests are clamouring for places of honour, he states that “for all who exalt themselves will be humbled and those who humble themselves will be exalted (v.11).” He further tells his host that “when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous (14:13-14).” Jesus here is speaking of both the ethics of humility and taking care of the poor.
There is one more element that is particularly interesting about this parable. Recorded in verse 23, after the invitation to the banquet has been accepted by the poor and the crippled, there is still room so the master commands his slave to “Go out into the roads and lanes, and compel people to come in, so that my house may be filled.” These people are not given a choice; they are compelled to experience the joys of the feast whereas “none of those who were invited will taste my dinner (v.24).” This is interesting in that some were permitted to reject the invitation and others were not. While not understanding the full ramifications of this, I suggest that it would be wise not to reject the invitation.
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