Luke 14:1-6

And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the Sabbath day, that they watched him. And, behold, there was a certain man before him which had the dropsy. And Jesus answering spoke unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day? And they held their peace. And he took him, and healed him, and let him go; And answered them, saying, Which of you shall have an donkey or an ox fallen into a pit, and will not immediately pull him out on the Sabbath day? And they could not answer him again to these things.

— Luke 14:1-6

Let us first mark in this passage — how our Lord Jesus Christ accepted the hospitality of those who were not His disciples. We read that "He went into the house of one of the chief Pharisees to eat bread." We cannot reasonably suppose that this Pharisee was a friend of Christ. It is more probable that he only did what was customary for a man in his position. He saw a stranger teaching religion, whom some regarded as a prophet, and he invited Him to eat at his table. The point that most concerns us, is this — that when the invitation was given, it was accepted.

If we want to know how our Lord conducted Himself at a Pharisee's table, we have only to read attentively the first twenty-four verses of this chapter. We shall find Him the same there, that He was elsewhere — always about His Father's business. We shall see Him first defending the true observance of the Sabbath-day — then expounding the nature of true humility — then urging on His host the character of true hospitality — and finally delivering that most relevant and striking parable — the parable of the great supper. And all this is done in the most wise, and calm, and dignified manner. The words are all words in season. The speech is "always with grace, seasoned with salt." (Colossians 4:6.)

The perfection of our Lord's conduct appears on this, as on all other occasions. He always said the right thing, at the right time, and in the right way. He never forgot, for a moment — who He was, and where He was.

The example of Christ in this passage deserves the close attention of all Christians, and especially of ministers of the Gospel. It throws strong light on some most difficult points, of our interaction with unconverted people — the extent to which we should carry it — the manner in which we should behave when we are with them. Our Lord has left us a pattern for our conduct in this chapter. It will be our wisdom to endeavor to walk in His steps.

We ought not to withdraw entirely from all interaction with unconverted people. It would be cowardice and indolence to do so, even if it were possible. It would shut us out from many opportunities of doing good. But we ought to go into their society — moderately, watchfully, and prayerfully, and with a firm resolution to carry our Master and our Master's business with us.

The house from which Christ is deliberately excluded — is not the house at which Christians ought to keep up intimate friendships. The extent to which we should carry our interactions with the unconverted, is a point which each believer must settle for himself. Some can go much further than others in this direction, with advantage to their company, and without injury to themselves. "Every man has his proper gift." (1 Corinthians 7:7.)

There are two questions which we should often put to ourselves, in reference to this subject. "Do I, in company, spend all my time in light and worldly conversation? Or do I endeavor to follow, however feebly, the example of Christ?" The society in which we cannot answer these questions satisfactorily — is society from which we had better withdraw. So long as we go into company as Christ went to the Pharisee's house — we shall take no harm.

Let us mark, secondly, in this passage — how our Lord was watched by His enemies. We read, "One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, He was being carefully watched."

The circumstance here recorded, is only a type of what our Lord was constantly subjected to, all through His earthly ministry. The eyes of His enemies were continually observing Him. They watched for His halting, and waited eagerly for some word or deed on which they could lay hold, and build an accusation. Yet they found none. Our blessed Lord was ever holy, harmless, undefiled, and separate from evil. Perfect indeed must that life have been — in which the bitterest enemy could find no flaw, or blemish, or spot, or wrinkle, or any such thing!

He who desires to serve Christ, must make up his mind to be "carefully watched" and observed, no less than His Master. He must never forget that the eyes of the world are upon him, and that the wicked are looking closely at all his ways. Especially ought he to remember this, when he goes into the society of the unconverted. If he makes a slip there, in word or deed, and acts inconsistently — he may rest assured that it will not be forgotten.

Let us endeavor to live daily as in the sight of a holy God. So living, it will matter little how much we are "watched" by an evil and malicious world. Let us exercise ourselves to have a conscience void of offence toward God and man — and to do nothing which can give occasion to the Lord's enemies to blaspheme. The thing is possible. By the grace of God, it can be done. The haters of Daniel were obliged to confess, "We will never find any basis for charges against this man Daniel — unless it has something to do with the law of his God." (Daniel 6:5.)

Let us mark, lastly, in this passage — how our Lord asserts the lawfulness of doing works of mercy on the Sabbath day. We read that he healed a man who had the dropsy on the Sabbath day, and then said to the lawyers and Pharisees, "If one of you has a son or an ox that falls into a well on the Sabbath day — will you not immediately pull him out?" This was a home-thrust, which could not be fended off. It is written, "They could not answer Him."

The qualification which our Lord here puts on the requirements of the fourth commandment — is evidently founded on Scripture, reason, and common sense. The Sabbath was made for man's benefit — not for his harm; for his advantage — not for his hurt. The interpretation of God's law respecting the Sabbath was never intended to be strained so far as to interfere with charity, kindness, and the real needs of human nature.

All such interpretations only defeat their own end. They require that which fallen man cannot perform, and thus bring the whole commandment into disrepute. Our Lord saw this clearly, and labored throughout His ministry to restore this precious part of God's law to its just position.