The Parables of the Feasts (Luke 14:7-24)

This set of stories have the common theme of eating at feasts. The point of the stories is the kingdom of God or the kingdom of Jesus. Two of the stories are parables and the middle one is an interaction between Jesus and the man who had invited him to the feast (he was a Pharisee, as we can read in the first verses of the chapter). The first story is about kingdom manners, the second is about kingdom motives, and the third is about kingdom membership.

Kingdom manners (vv. 7-11)

Jesus uses the illustration of a wedding feast. There were several meals during a wedding celebration because it could last several days. Unlike our weddings, where seats are assigned to the guests, the guests at Jewish weddings back then could choose where they sat. Those arriving first tended to choose the more important seats.

It is obvious that the point of the first parable is the necessity of humility. Jesus had observed that all the guests in the Pharisee’s house tried to get to the seats of honour. Clearly, it was impossible for them all to have those special seats and they faced the prospect of being asked to move to a less-important seat by the host. The way that is appropriate for a follower of Jesus is to display humility and wait for the person in charge of an event to promote him.

What does this mean in practice? I suppose it means that we should regard ourselves as less worthy than others. How do we discover this about ourselves? I would suggest that we don’t discover it by comparing ourselves with others. Rather we find out who we are by looking within, and we leave our place in the kingdom for Jesus to arrange.

When a disciple of Jesus looks within himself or herself, they will find much to make them ashamed. They will be glad to be in the kingdom (at the feast) because they realise that they don’t even deserve to be there. They will not try and manipulate where they should be in the kingdom, but they will let Jesus locate the place where they should serve. When that happens, others will see that Jesus had brought about the area of activity in which they are involved. Humility is essential for any place in the kingdom of God.

Kingdom motives (vv. 12-14)

It must have been an interesting experience to invite Jesus to a meal. Perhaps the host here expected Jesus to praise him for providing such a great meal and for inviting such suitable people to it. Having commented on what the guests should have been doing he then spoke to the person who had invited them and informed him that he had invited the wrong people.

The problem for the host was that Jesus did not only know the names on the guest list, he also knew the man’s heart. This point of knowing a person’s motives had been highlighted in the previous parable when describing the motives for choosing a seat. Now Jesus revealed to the man that his motives for choosing the guests were also known. Clearly, the man had invited those who would invite him back. His real concern was not to help others but to help himself.

How do we avoid such a mistake? Jesus here is not saying that it is inappropriate to eat a meal with family and friends. Rather he is objecting to using people for our own ends. There are two things that we can do to prevent doing this. First, we help those who would benefit most from our resources; second, we keep in mind the day of judgement when rewards will be handed out by Jesus. There is a sense in which we should want personal gain, except the personal gain we should want is not to be found in this world.

Kingdom membership (vv. 15-24)

One individual sitting with Jesus at the table had been impressed with what Jesus had said about participating in the kingdom of God and said to Jesus: ‘Blessed is everyone who will eat bread in the kingdom of God!’ This statement led to another question, although it was unasked, ‘Who will dwell in God’s kingdom?’ Jesus proceeded to answer that question with another parable.

We can study this parable through three points. The first is, The table set by the Master. Given that Jesus is speaking about the gospel, we know that one of the dishes set on the table concerns the life and death of Jesus. We are familiar with how his life and death provide what is needed for us to be justified. His obedient life is reckoned to our account and we are forgiven because Jesus paid the penalty for our sins when he suffered on the cross.

Other dishes on the table include what happens to us after we believe on Jesus. For example, we become members of his family and experience the wonderful blessings connected to that new relationship such as prayer, the presence of the Spirit within us, fellowship with God and his people. Another dish on the table is promises about the future, promises that reveal details about heaven. In fact, we can say that the gospel contains a three-course meal: first, God’s blessings given at conversion; second, experiencing blessings that are promised in this life; and third, thinking of the promised glory to come.

The second detail to consider is the invitation. Jesus divides those invited into three groups: those who were first invited but refused to come; those living on the streets in the city; and those who lived in the countryside. Obviously, he is saying that various kinds of people will be invited. As we consider the list, we can see that the offer starts with those who are near and proceeds towards those who are further away.

It is not difficult to regard the first group as those who are close to the gospel. The master knows them, which is why he invited them first. We can take as an example those who have been baptised. In one sense, they have God’s name on them, and it is an invitation to the gospel. Growing up within the church where they hear regular offers of the gospel message, they often fail to take it seriously.

In the story, Jesus mentions the excuses they make. Something recent has happened to them which means that they have no time to come to the feast. The matters mentioned by Jesus are important ones. But they are not as important as becoming right with God. This takes priority over everything else in life, even the good things that we have been given or obtained.

If those who are near refuse to listen to the gospel, then Jesus will send his servants elsewhere. They will take the gospel to those who have been living sinful lives and some of them will respond and discover that they are welcome to sit at the table and enjoy the provision. The fact that they lived sinful lives was not a barrier to their conversion and they were able to enjoy the three-course meal provided for sinners.

One way in which people understood this parable in previous times was to say that first the gospel came to the Jews, who in the main rejected it; then it went to Gentiles who had been attracted to the Jewish religion; after that it went to those who had seemed so far away, not wanting even to live in the city. A similar way of understanding the parable is to regard those close as people attending church; those in the city as those connected to Christian civilization; and those in the country as those living in pagan countries.

How would we apply this parable in our society? Those who are close to the gospel such as churchgoers, those who are a bit away such as individuals who want to live uprightly or see some value in religion, and then those who are so far away that a search has to be made for them. The point is, they all need the gospel.

There are six points that we can take to ourselves as we come to the close of this sermon. First, if we are Christians, are we marked by humility? Do we do things in light of what will happen when Jesus returns and rewards those who served him well?

Second, if you are unconverted, what is your priority in life? It should not be legitimate concerns. They are important, but they are not as important as your soul. In fact, you can deal with the concern of your soul far quicker than the time required for all legitimate things. You deal with your soul when you turn to the Lord in repentance and trust in him for mercy.

Third, beware of the Lord’s anger against those who despise the invitation. There comes a time when they hear the invitation no more.

Fourth, the servant in the parable told his master how the different people responded to his invitation. Every true minister does that when he speaks to God about the people he knows. He tells the Lord how his word is being treated by the people who listen to the gospel invitation and put other things ahead of it.

Fifth, we should note that the master was determined to have a full house. God does not want an empty seat. But he also has a sense of urgency because he commanded his servant to go quickly and compel sinners to come in. Quickly tells us that the best time to be converted is now. Compel tells us that time is short and danger is near. A minister cannot use physical force to get you into the kingdom, but he can use intellectual force (information) and emotional force (think of a lost eternity, think of family reunions in heaven) to try and make you see sense.

Sixth, we should understand that all things are now ready for you personally to come to Jesus. The devil will ask you if you think you are ready. That is not the point. Jesus in the gospel is ready to receive you if you come to him.

Preached on Sunday 5th January