vv 1-14 Jesus went to the home of a Pharisee to have what was probably one of three meals on the Sabbath (they had only two on other days). These were sometimes taken in the courtyard where relative strangers could 'drop in'. Commentators suggest that the Pharisees arranged for the man with dropsy to be present so that they could "set Jesus up". No one said anything about healing the sick man but Jesus read the thoughts of some present and disarmed them by challenging them about the legality of healing on the Sabbath. Jesus healed the man and then questioned them about rescuing their own child or animal that had fallen into a well on the Sabbath and whether they would get it out (Ex.21.33). But should they only act when the need is for someone or something they value. Are our efforts to help selfishly directed? Jesus exposed their hypocrisy which he hated. Barclay lists the occasions when Jesus healed on the Sabbath, recorded in the various Gospels. He then remarked, "Anyone would think that a record like that would have made a man beloved by all; but it is the tragic fact that every miracle of healing that Jesus wrought on the Sabbath day only made the Scribes and Pharisees more certain that He was a dangerous and irreligious law-breaker who must at all costs be stopped.". Barclay then discusses the way in which Jews cooked food on the sixth day and would only keep it warm by a method that would not continue the cooking process on the Sabbath. "No wonder they could not understand Jesus."

Evidently the Lord noticed that as the guests had taken their seats at table they had jockeyed for the best position. The low tables with couches were arranged in a U-form and the most important guests sat at the base angle. Jesus warned them that it was better to recline at a place of less importance rather than claim a position of honour and then be required to move down the order. The really important person is ready to take the insignificant place and only the little man is self-important. If we see ourselves in light of Jesus' radiance then our pride will vanish and self-satisfaction will 'shrivel up'. How sad that the 'twelve' did not recall that lesson when later they argued as to which of them was the greatest?

The Master then turned to the host for a lesson about inviting guests who could return the compliment and invite him back. Jesus 'Kingdom' teaching that day was about meekness and concern for those in need. There were no debates about the meanings of words or finer points of the law. The Kingdom of Heaven is about our motives and behaviour towards others. (James 4.6; 1 Pet.5.5,6; Prov.25.6,7)

vv15-24 The table talk was not over yet thanks to a comment by one of the guests. The Jews were not unfamiliar with the picture of the Messianic Banquet and the man's comment may have been about this. Jesus went on to tell a parable about a banquet and the guests were again the problem. Those who had accepted invitations didn't turn up and when questioned about their absence they made all kinds of excuses. So invitations went out to ordinary folk on the streets. God is arranging a dinner party in heaven, so what keeps people away from it? Excuses for not doing God's will or just lack of spiritual awareness? The phrase "compel them to come in" has been used by Augustine and others to justify religious persecution and even torture. But Barclay reminds us of Paul's words "the love of Christ constrains us" - the only compulsion in the Kingdom of Heaven is love. Geldenhuys make clear that this teaching is not mechanical predestination that determines from all eternity who will or will not be in the kingdom. Neither is a person's entry into the kingdom purely their own choice. No one can enter the kingdom without God's invitation and no one remains outside except by their own deliberate choice. Once again Jesus is part of a social event and agrees that the Kingdom of Heaven includes a happy event of a banquet.

vv25-35 These verses record that what Jesus taught is superficially quite astonishing. But in v.26 Jesus is not teaching us that we are to have the hatred for our nearest and dearest that elsewhere He condemns (Matt.5.21‑26). The point he is making with something of the hyperbole is that if we are to become real disciples we must put Him always first in our affections and activities. His interests are of prime importance but he doesn't mean the abandonment of our responsibilities towards our family, friends and neighbours. Jesus is now on His way to Jerusalem and the cross and he didn't want any of His followers to be unaware of the consequences of associating with Him. Nevertheless says Barclay, He who calls us to climb the steep road, will walk with us every step of the way.

Jesus then reinforced the lesson by referring to two stories that He did not fully narrate. He offered discipleship but said that to follow Him we must first count the cost and think about what we are doing because to be His disciple is costly. Jesus didn't comment on what will happen to us if we don't become His disciples. Surely, He would have warned His hearers of the consequences of taking the alternative option by not becoming a follower if such a course resulted in eternal punishment. Geldenhuys warns against using these stories as allegories and finding symbolical meaning in every detail. The main points are making sure that when we undertake anything important that we must be able to finish the task and pay the full price. Leon Morris sums up the whole of these teachings when he writes that Jesus did not "want followers who rush into discipleship without thinking what is involved"

The final metaphorical saying of the chapter is about salt as used in Jesus' day. It was not pure and if incorrectly stored it was possible for the sodium chloride to be leached out of the impure 'salt' leaving behind the impurities that lacked flavour, preservative qualities or nutritional value on the land.

DN