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SABBATH DINNERS AND HOW TO UTILIZE THEM

—LUKE 14:1-14.—OCT. 7.—

GOLDEN TEXT:—”Whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”

SO FAR as we know, our Lord Jesus never refused an invitation to feasts, banquets, etc., to which he was asked, with his disciples. The present lesson tells us of such a banquet, probably specially arranged in Jesus’ honor, by a Pharisee high in social position as a ruler in the synagogue. The feast was appointed for the Sabbath day, as was frequently the case, many of the Sabbath feasts being quite sumptuous; but the viands were always served cold, it being a part of the Jewish code that fires should not be kindled nor victuals cooked on the Sabbath day. And altho we, as Christians, are entirely free from the Jewish Law, including the fourth commandment as well as all the other commandments of the Decalogue, but are under a new commandment, the perfect Law of Love, to God and to man; nevertheless, we concede that considerable blessing might be experienced, and additional opportunities for spiritual development enjoyed, if Christian people were to cook a double portion on Saturday, and thus leave themselves freer from domestic responsibilities on the day which, according to the laws of the land (tho not according to any law of the Scriptures) we appropriately observe by abstinence from the ordinary business of life, utilizing the leisure for worship, study and spiritual communion.

Evidently before entering the dining room, probably in the court-yard, our Lord, while surrounded by many notables of the scribes and Pharisees, noticed a man afflicted with dropsy; and it would appear that our dear Redeemer was so full of love and sympathy that he had a desire to bless and to heal every such person with whom he came directly in contact. The loving character thus manifested gives us assurance that when the Kingdom comes and our Lord shall take unto himself his great power and reign, he will assuredly bless and uplift so many as will accept his favors in a proper manner—so many as really desire to be blessed by him. Thus our Lord’s general character fully substantiates and corroborates all the prophetic statements made respecting him and the character of his Millennial work of blessing all the families of the earth.

Our Lord well knew the extreme of fanaticism to which the Jews had gone, especially the outwardly pious and formal ones, representatives of whom were now gathered about him. He knew that they would regard the healing of the dropsical person as a violation of the Sabbath. Indeed, as illustrating the sanctity of the Sabbath, the Jewish Talmud tells of an instance in which a house took fire, and three young girls were burned to death, simply because their friends and neighbors interpreted the law against making a fire as implying also that it would be wrong to quench a fire on the Sabbath day, and when expostulated with respecting the matter, the answer was that it was “a sacrifice acceptable to God, who would reward them for having allowed their dear ones to perish rather than break his commandment!”

Jesus wished not only to correct such a false interpretation of the Law, but also, in harmony with his

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custom, to do a large proportion of his miracles on the Sabbath day; because that day typified the coming Millennial day, the great seventh thousand-year day in which, his Millennial Kingdom being established, he will scatter blessings of healing, mental, moral and physical, amongst all the people. By way of instructing his disciples and the Pharisees respecting the improper view of the Sabbath generally entertained them by religious teachers, our Lord enquired of the Pharisees what they had to say on the subject: Is it or is it not lawful to heal on the Sabbath day? They made no reply; no doubt feeling themselves somewhat incompetent to discuss any question with one whom they had all learned to recognize as a great Teacher, however much they rejected his Messiahship.

Then Jesus, as showing his own understanding of the matter, that it would be right, that it would be in full harmony with the spirit of the Law to heal a man on the Sabbath day, touched the dropsical man and healed him. Then, by way of pointing out to his auditors the inconsistency of their line of thought on this subject, he reminded them that it was a recognized privilege and duty of every Jew to deliver his ox or his ass, fallen into some pit or difficulty, and to consider this a work of necessity and mercy, not forbidden

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by the fourth commandment of the Jewish Law. He allowed his auditors to draw the inference from this illustration, that as it could not be wrong to assist a dumb animal out of difficulty on the Sabbath, much less could it be wrong to relieve the distress of a human being made in the image of God. Thus he would show that God’s laws are not arbitrary, but that it is always proper to do good.

THE PROPER KIND OF TABLE TALKS

Every Christian family should utilize the excellent opportunities afforded for social converse at meal-times. Not only does pleasant and profitable conversation assist digestion, and thus prove physically helpful, but, additionally, these regular family gatherings should be recognized as opportunities for mental profit and for growth in knowledge respecting both temporal and spiritual things. Particularly for the last fourteen years this has been the custom of the Bible House family at Allegheny,—and a very profitable one. Our topics are usually propounded in the question form, the privilege of questioning being open to all at the table. Answers to the questions are sought from each one present, thus stimulating thought and a proper expression of it, very helpful to all, as subsequently they may be called upon to answer such a question before others in public or in private. We commend the plan to all of our readers, suggesting that in such a gathering the one supposed to be most conversant with such matters reserve his reply for the last.

Where the family is composed wholly of “new creatures” the questions would properly differ somewhat in general character from what they would be if it were a mixed company: nevertheless, appropriate subjects should not be refused from anyone present; as, for instance, questions respecting table etiquette, good breeding, proper language, the events of the day that do not partake of the nature of gossip, etc. It is a shame that Christian people, even in the humblest walks of life, and when perhaps surrounded by poverty, have no thought of what valuable opportunities are afforded at such times of breaking of bread—to break to their families mental or spiritual food also, strengthening and elevating.

In proportion as Christian people realize their privileges and duties in such matters they will find that coarseness and rudeness at the table will disappear, refinement and intellectuality gradually displacing them. And one of the features most conducive to true table etiquette, and the drawing together of hearts and minds in true fellowship and intellectual enjoyment at the times of physical repast, will be found to be the giving of thanks to God—the recognition that every good and every perfect gift cometh down from our Father. The family which at table neglects to return acknowledgement to the Giver of every good, will scarcely succeed in properly recognizing each other and having intellectual fellowship one with the other.

That our Lord was prompt to avail himself of all such table-talk opportunities, is very manifest. On each occasion of his attendance at a banquet we find him utilizing the opportunity for the inculcation of some truth—natural or spiritual. In the present instance he evidently did not consider his hearers to be in a favorable condition for high spiritual teachings, and hence his table-talk was on a lower plane, adapted to the natural man, yet nevertheless inculcating lessons which, if learned, would prepare the learners for the heavenly things. And this should be the thought in every family circle,—that the tendency of all conversation should be ennobling as well as instructive—leading upward as well as outward.

The guests had been invited to the table, and our Lord noticed how they were each seeking the seats of chief honor, thus showing the pride and ambition of their hearts. We may safely assume that our Lord and his disciples took the less distinguished seats, in harmony with the Scriptural injunction, “In honor preferring one another.”

A favorable opportunity offering, our Lord indirectly called attention to the wrong self-seeking course,—not by saying anything against the action in this particular case, but by suggesting a propriety of conduct in a general way; he based his illustration upon

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a marriage feast, at which, more than any other, distinctions as to title, honor and position, received much consideration. As was his custom, he taught by a parable, permitting his hearers to draw the inference and make the application in some measure to the banquet to which they were then gathered; and he wound it up by making this a great lesson on a general principle; viz., that “Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted,”—a lesson of vital importance to all who would be ready for and enter the Kingdom.

This is a great lesson applicable, not only to the natural man, seeking progress back to fellowship and harmony with God, but there is in it also a lesson to the “new creature” all through life’s journey,—that if divine favor is desired and to be expected it must be sought; not in pride, not in self-sufficiency, but in humility. The Lord resisteth the proud, the self-sufficient, the boastful, and showeth his favors unto the humble. The Apostle James likewise calls attention to the importance of this grace of humility, assuring us that no true progress can be made in the way to God, except by the humble. (James 4:10.) And the Apostle Peter, after exhorting to humility, saying, “Yea, all of you, be subject one to another, and be clothed with humility,” adds, “Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.”—1 Pet. 5:5,6.

If the hearers had received the message and been corrected by it, it might indeed have worked considerable difference in their standing amongst their brethren, the Pharisees, but it would also have worked a considerable difference in their favor with God. By receiving such a spirit of humility they would be coming into that relationship with God and the truth which would have divine approval, and be thus the stepping-stone to further favor, by preparing their hearts to receive the good things which God has to give, but which cannot be received by any except the humble-hearted. Indeed, we know of nothing today that is so great a stumbling-block to the majority in nominal Christendom as the prevalent spirit of self-seeking. It is a great barrier before the minds of many, in and out of the pulpit, continually hindering them from seeing, hearing and obeying present truth—they love the approval of men rather than that of God.

The table-talk later turned in another direction, probably considerable being said in the interim that is not recorded, not pertinent; but before the feast was ended an appropriate opportunity came for the Lord to present some words of counsel to his host, and this was done in so kind and so wise a manner that it surely could give no offence, but, on the contrary, must have led the thoughts of all the hearers to higher and heavenly things. He advised that the banquets of the well-to-do in this world’s goods be extended to their poorer, less fortunate neighbors and friends; assuring his hearers that such a course would bring the greatest blessing, as every good deed brings its blessings, forthwith—in the consciousness of having done good; and in the reactionary effect upon one’s own heart of every good deed, every benevolence. And, in addition to these blessings, our Lord pointed out that for such an one there would be a blessing in the future also—a reward that would fully compensate every such benefaction.

Our Lord’s words were in part a commendation of the course pursued by his host in inviting himself and his apostles to dinner, for they were poor. Indirectly his remarks meant that if that very feast were given with a proper sentiment of heart, as we have every reason to presume was the case, his host might expect a reward for his conduct in the future—besides the blessing that had already come to his house through our Lord’s presence and words of instruction.

Sunday School lesson comments will be found to misinterpret the blessing which our Lord declared would come to those who received the poor. One of these commentaries says, on this point, that “Our Lord refers to the first resurrection, mentioned in Rev. 20:4,5, assuring him that he would be raised in that resurrection as one of that glorious class. He would have the rewards that God gives, and can give only, to those who are righteous.”

This is a grievous mistake, a misapprehension of our Lord’s meaning. The first resurrection is not to be attained merely by the doing of kind acts to either the worthy or the unworthy poor. As explained in the connection (Rev. 20:4) none will have part in the first resurrection except those who have been “beheaded for the witness of Jesus and for the word of God.” And, altho this beheading is figurative and not literal, it nevertheless has a deep significance, implying much more than making a feast to the poor. It signifies, not only death to self-will, but also to be cut off from all other heads, governments and law-givers, and to recognize no “head” but Jesus, whom God hath appointed to be the Head of the Church which is his body—the head of every member of it.

It means, not only to be cut off from institutional heads and authorities, but also to cease to have heads and wills of our own, and to accept, instead, the headship, the will, of our Lord Jesus. It is the same thought that is drawn to our attention by the Apostle in Romans 6:3, where he declares that we are baptized into the body of Christ, as members of that body, under the one Head, Christ, by being baptized into his death,—a full consecration of our wills, and

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ultimately a full laying down of our lives, faithfully unto death. The attainment of this first resurrection and its joint-heirship with Christ in the Millennial Kingdom was clearly understood by the Apostle Paul, and was his aim: and respecting it he said, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. … That I may know him, and the power of his resurrection.” (Phil. 3:8,10.) Had St. Paul understood our Lord’s words as the above quoted Sunday School lesson commentator did, he would have chosen the easy and pleasant plan of feasting the poor, rather than the years of privation and self-sacrifice in the narrow way which he pursued. And to this our Lord’s words on another occasion agree, “Through much tribulation shall ye enter the Kingdom.”

What, then, did our Lord intend to promise as a reward for a good deed—done without hope of reward in the present life? We answer, that he meant to promise the same thing that he promised to anybody who would give even so much as a cup of cold water to one of his disciples. He wished to assure them that all such would by no means lose their reward. (Matt. 10:42.) Not a reward of glory, honor, immortality and joint-heirship in the Kingdom of God, but a good reward, more than compensating for the kindness they performed. This rewarding of everyone who has done good, either to the poor of this world or especially to the Lord and his faithful brethren walking in his footsteps, will come to them, not in the first resurrection, but at that time;—after the first resurrection shall have glorified the Church and inaugurated the Kingdom, then Millennial blessings and the reign of righteousness beginning will bring rewards to everyone who has done kindnesses, helping them forward and abundantly rewarding them; while all who have done evil shall have some measure of “stripes” in compensation and retribution.

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— September 15, 1900 —