🙏Meditation point 🙏
Lk:14:7-14
Dt: 19-7-2020
Jesus, too, is interested in mealtime. Jesus loved the gatherings around meals; at least, that’s what we are led to believe in the Gospel of Luke. This was one of the primary distinctions between him and his ascetic mentor John the Baptist. He doesn’t even deny the charge that he enjoyed more than his share of wine at many meals (cf. 7:33). In our story, Jesus is at a banquet and tells a “parable” about the meal setting, which is followed up by another story about another banquet. He can’t get enough of what happens at meals.By chapter 14, Luke has established a pattern of Jesus’ freer activity on the Sabbath. These Pharisees, not surprisingly, are “watching him closely” (14:1); perhaps it is due to what they have heard about Jesus’ Sabbath practices earlier (e.g., 6:6-11 and 13:10-17). Whenever this verb is used -- “watching” from paratereo (“keep alongside”) -- the religious leaders do not do this simply out of curiosity.They are trying to trap Jesus, either in some activity like healing on the Sabbath (cf. 6:7) or something inappropriate he might say (cf. 20:20). Luke wishes to draw our attention elsewhere in this short story. He would like us to think about “meals” in first century life. InIn the Gospel of Luke, meals, in particular, provide central settings for Jesus’ mission. And, the language of food, in general, serves as a basis for Jesus’ teaching (cf. 11:5-8; 15:14-17, 23; 12:16-21, 45; 17:7-10). Eating is a sign of life (cf. 8:55; 17:27-28; 24:43) and celebration (cf. 15:23). But it also symbolizes the harsh realities for the enslaved (cf. 17:7-10). Even though Jesus shared several meals with Pharisees (cf. 7:36), they often complained about his choice of (other) table-fellowship companions (cf. 5:30) and about how his associates secured food on the Sabbath (cf. 6:1-4). Unlike his possible mentor (John the Baptist), Jesus loved food (cf. 7:33) and his disciples followed suit (cf. 5:33). Just as he expects to care for the physical needs of others (cf. 9:13), he expects that others will provide for his disciples when they minister among them (cf. 9:3; 10:7-8).Indeed, he assumes that friends will share it (cf. 11:5-8; 24:30), which is a natural outgrowth of first-century Jewish culture. Theologically, he believes that God will provide for the basics of life, so he teaches and acts accordingly (cf. 12:29-31).In Luke 14, Jesus is less interested in the actual food than in the composition of the banquet. So, he tells a story about meals and honor. It’s an unusual “parable” in light of its clear references. His story emphasizes two components of the banquet setting: (1) the selection of “seats” (honor?); and, (2) the invitation list. In an honor and shame culture, avoiding shame is of the utmost importance. This is not simply embarrassment. Public shame may have tangible implications for the shamed. A family’s bartering practices or marriage proposals can be negatively affected by a public shaming, if the shame is significant enough.
The rising note of opposition does not prevent Jesus from instructing regarding discipleship. Yet here too the Pharisees provide a negative, contrasting example. Pride and status are social issues in any culture, and the ancient Jewish culture was no exception. Status brings power, and power often begets pride. Jesus regards this equation as destructive to spiritual health. Luke notes that Jesus speaks because he has noted how the guests picked the places of honor. At a big ancient meal, these seats would probably have been those closest to the host. Couches for a meal were usually set in a U, with two to four guests reclining on each couch. The host would sit at the base of the U, with the most honored guests on his left and right. Power and prestige resided closest to "the chair." Seating would have followed the washing of hands for cleansing. Jesus notes that there is danger in pursuing seats of honor. He tells the story of a wedding where someone quickly grabs the high seat of honor. But then a person more distinguished walks in, and the host asks the one holding the seat of honor to move. So humiliated, the presumptuous one must head to the last seat. The description of the move down the social ladder is drawn out in Greek to underline the person's shame.How much different it is if the guest takes the last seat at the beginning. Then the host will tell that humble one to move up to a higher seat, honoring him before everyone. Jesus uses the term "glory" (doxa) to characterize the honor that results. In fact, a principle is in view here: For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. This theme of eschatological reversal has Old Testament and Jewish roots (Ezek 17:24;)
Jesus' point is not that we should connive to receive greater honor. Rather, he is saying that honor is not to be seized; it is awarded. Jesus is not against giving honor to one who deserves it, but he is against the use of power and prestige for self-aggrandizement. God honors the humble, and the highway of humility leads to the gate of heaven. Those who are truly humble persons recognize their desperate need for God, not any right to blessingIn ancient culture, the one who hosted a festive meal would be placed on the invitation list for future meals at the guests' homes. Jesus argues that such "payback" hospitality has no merit. The best hospitality is given, not merely exchanged in a kind of unspoken social contract. If God reaches out to all, then those who seek to honor him should reach out also. So the poor, crippled, the lame, the blind should be invited. (This list looks much like the list of Luke 7:22, with a few differences; it is repeated in Luke 14:21.) The poor and the powerless should be welcome. For such hospitality and humility, God promises blessing at the resurrection of the dead. Jesus allows no class mentality.
Dear brothers let us ask to ourselves that In your friendships with others, does the calculation of interest and the expectation to receive something in exchange, prevail? And how can we over come the moments of pride in us. Let us ask the grace of the Holy spirit that to become a humble servants of God.
Bro. Jackson Attichirayil
Eparchy of kalyan
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