WELCOME THEM - SO THAT MY HOUSE MAY BE FULL

Who is welcomed into your home especially if they are unexpected, unannounced and unknown? As Jesus travelled around Israel He often told a story which His disciples would have repeatedly heard. It was the story of a nobleman who was hosting a great banquet in his large home and had invited other nobles (his countrymen) to be his guests. But one after another each made a weak excuse for not attending. The nobleman then told his servant to go and invite the outcasts to be his guests instead.

But He said to him, “A man once gave a great banquet and invited many.
And at the time for the banquet he sent his servant to say to those who had been invited,
‘Come, for everything is now ready.’ But they all alike began to make excuses.
The first said to him, ‘I have bought a field, and I must go out and see it.
Please have me excused.’ And another said, ‘I have bought five yoke of oxen,
and I go to examine them. Please have me excused.’  And another said,
‘I have married a wife, and therefore I cannot come.’
So the servant came and reported these things to his master.
Then the master of the house became angry and said to his servant,
‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’
And the servant said, ‘Sir, what you commanded has been done, and still there is room.’
And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled.
Luke 14:16-23

I wonder if this nobleman hosting this banquet had a family? If so, how might they have felt seeing the homeless, the unwashed, the less-abled, and the uncouth come to this banquet in their large and pristine family home? How would they have felt seeing their father heartily greeting and embracing these strangers as they came into their home? This parable reveals something shocking about who Jesus is. While many of Christ’s parables are clearly about Him – is this parable? If Christ is in this parable, which of the characters portrays Him? The noble? The servant? The formally invited? The outcasts who actually and gladly came to the banquet? Perhaps this parable is about Christ’s church – His followers? Let’s consider these options and who Jesus was addressing this parable to.

 

WHO IS WHO?

The Nobleman?

Could the nobleman represent Christ? In this parable the nobleman is wealthy and enjoying the trappings of wealth. We see that he was generous, and hospitable. Certainly these are qualities of Christ. We also see that the nobleman was rejected. Christ was also rejected. “He came to His own” John tells us, “and His own did not receive Him!” (Jn. 1:11). We discover that the nobleman is deeply compassionate man who cared for the despised. This too was trait of Christ (Mark 6:34).

The Servant?

If the nobleman was Christ, then it might follow that the servant was His Church (comprised of His followers). After all, the Great Commission (Matt. 28:18-20) certainly resembles the charge that the nobleman gave to his servant. But could it be that the nobleman in Christ’s parable is actually the Father? In which case, this would make the Servant Christ Himself. The Old Testament prophets certain foresaw the coming messiah as the Servant of the Lord (Isa. 52:13; 53:11). 

The Invited Countrymen?

The guests originally invited to the banquet were very familiar with the nobleman. Perhaps they were too familiar. Their familiarity failed to recognise what they were being invited to and who it was who was inviting them. Their pathetic excuses bear this out. It may have been that Jesus was sounding a warning to Israel – especially its nobles (Priests, Pharisees, Sadducees) not to too quickly dismiss His invitation to come to the Father’s banquet. Despite being very religious, these member of the Jewish ruling council (the Sanhedrin) did not know God!

The Outcasts?

The outcasts of society – the poor, the crippled, the blind, the lame – gladly accepted the offer of the nobleman. Coincidentally, these are ones whom Jesus frequently ministered to (Matt. 11:5). 

 

WHO ARE WE?

We are not the nobleman in this story. We could be the servant though. We could be the nobleman’s countrymen who each refused his banquet invitation (but I hope none of us will be). We certainly could also be the outcasts, if not physically, we should all come to realise that at least without Christ, we are all spiritually blind, deaf, crippled and lame. And if we do realise our parlour spiritual condition without Christ, we would surely be eternally grateful for GOD’s banquet hall invitation. But there are two other characters in this parable. Both are silent but both are integral to the parable. We are already told that the nobleman had a servant who served as his messenger. It is improbable that he didn’t have other attendants who would have waited on the surprised dinner guests. I hope that this group represents us. But there is one more “character” in this parable which features prominently in this story, albeit silently, the one identified by the nobleman as: “my house.”

We are the living house of the Lord (1Peter 2:5). More than any other character or character’s action in this story, it is the house of the house of the nobleman which reveals the heart of God. The house in this parable reveals who God is. It is spacious. It is not merely about having a people over for dinner, it is about hosting and even accommodating the homeless so that it becomes their home as well. C.S. Lewis captures this house in his third book in the Ransom Trilogy and calls it, St. Anne’s. It is a mansion where an odd collection of guests take up residence and working together they save the world. This is a beautiful picture of the church. It’s host, Dr. Edwin Ransom, is himself crippled, and welcomes old and young, the religious and the irreligious, the refined and even the most bearly refined – “Mr. Bultitude”. This representation of the church as a holy building comprised of redeemed people, is re-used in the story of the Good Samaritan where the Inn and its keeper is a place of acceptance, rest, and healing for the wounded and rejected. In First Corinthians, the apostle Paul calls the ragtag, motley crew, of slaves and free, males and females, Jews and gentiles, whom Christ has called into His Church, a “temple” (1Cor. 3:16-17). The apostle Peter further uses the picture of a house to describe Christ’s Church when he uses the motif of the rejected Christ who has an ever enlarging house to welcome, entertain, and accommodate the formally spiritually destitute, distraught, and delinquent — yet redeemed followers of Christ. This is the local church!

 

“So that My House may be full!”

This Sunday, which of the characters in Christ’s parable of the nobleman’s banquet will you emulate? Because whichever one you choose it will determine how you will welcome and serve the hurting, broken, lost, and lonely whom the LORD is sending into His house so that “My House may be full!”.

Your Pastor,

Andrew

Let me know what you think below in the comment section and feel free to share this someone who might benefit from this Pastor’s Desk.

The World's 5 Biggest Problems

AND HOW WE MIGHT SOLVE THEM

March 25th 2014

The world is increasingly becoming a global village. We now have entire media networks dedicated to potentially delivering news as it happens from anywhere in the world. Sadly, those of us in the more affluent parts of the world usually don't get the most important news offered to us. Instead, we often get dished a diet of celebrity appearances, entertainment updates, political scandals, media commentary and sporting match results. To quote Neil Postman, despite the potential of our News media to inform us and even call us to action, we are "amusing ourselves to death."

There are several websites which list the survey results of what people think are the world's greatest problems. The major problem with such surveys is that they are largely Western and almost always fueled by how the participants have been informed by their media sources. Here's a summary and ranking of the word's greatest problems, and possible solutions to them.

The word "Fundamentalism" has come to mean those who think they are right and everyone else is wrong ("Us and them"). Added to this, Fundamentalism has come to mean that Fundamentalists feel not only justified in attacking those who disagree with them, but morally obliged to do so. In it's worst form it looks like murderous terrorism. In it's more subtle forms it looks like slander of those who disagree with them. Religious Fundamentalism adds the dimension of claiming that they alone are endorsed by God to carry out these acts of terror and oppression. Typically women and children suffer under the shadow of Religious Fundamentalism. Thus, girls are treated as objects (so-called 'female-circumcision' is often inflicted on these girls and even genital mutilation is performed - this was highlighted in the movie about Waris Dirie, Desert Flower), denied an education, 'married' off as young as 13 (when their bodies are incapable of the physical implications of marriage).

Fundamentalists are not prepared to defend their positions. Rather, they merely assert their positions are right and true and resent any challenges to them. Questioning is not allowed. Other views are maligned and misrepresented. This leads to hatred of others who do not agree with them.

Dialogue is the solution. To foster the kind of international dialogue necessary to counter religious Fundamentalism and the subsequent threat of terrorism, trade, tourism, and educational exchange programs are needed.

Christians are also prone to a kind of Fundamentalism. The solution to this is found in First Peter 3:15.

but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 
First Peter 3:15

While dialogue is the starting point toward a solution, truth is the goal of such dialogue. This needs to happen at cultural, political and religious levels.

Click here to continue reading this article

The Gleaning Solution

The Scriptures have some significant things to say about caring for the poor and oppressed that might challenge even the most acceptable social policy... 

"...you shall not harden your heart or shut your hand against your poor brother" (Deut. 15:7).

"Whoever oppresses a poor man insults his Maker..." (Prov. 14:31)

And while charity is commended as an act of compassion toward the poor, it seems that the Scriptures particularly condemn the oppression of the poor. One of the most insidious oppressions of the poor is to deprive them of hope. One of the means of hope for the poor is to give them opportunities.

Interestingly, the Scriptures indicate that God regards the solution to poverty as fairness ("justice") leading to opportunities. This is particularly illustrated in the instructions to 'the blessed' to allow 'the poor' to glean their fields. 

¶ “And when you reap the harvest of your land, you shall not reap your field right up to its edge, nor shall you gather the gleanings after your harvest. You shall leave them for the poor and for the sojourner: I am the LORD your God.” (Leviticus 23:22)

Why didn't God command that the wealthy farmer simply go back and harvest the gleanings to give to the poor waiting outside their gate?

Is it fair ("just") to expect the poor to take advantage of the opportunity presented to them to alleviate their poor conditions?

The next time you pray for your needs to be met you might want to consider that God answers such prayers with provision but more likely with an opportunity. Consider that God's Word prescribes "the Gleaning Solution".