Christina Rossetti, selected poems Contents
- Social / political context
- Religious / philosophical context
- Literary context
- A Better Resurrection
- A Birthday
- A Royal Princess
- At Home
- Cousin Kate
- Despised and Rejected
- Echo
- Goblin Market
- Good Friday
- Jessie Cameron
- L.E.L
- Maude Clare
- Remember
- Shut Out
- Song (When I am dead, my dearest)
- Summer is Ended
- The Convent Threshold
- The Lowest Place
- To Lalla, reading my verses topsy-turvy
- Twice
- Up-hill
- Winter: My Secret
'The Lowest Place' - Synopsis and commentary
Synopsis
The speaker addresses God and asks to be seated in the place of least distinction in heaven, confident that Jesus' death means that there will be a place available. However undistinguished the eventual location, the speaker will be content to look upon and love God.
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Watch The Lowest Place Accompanying teaching resources |
Commentary
Rossetti composed The Lowest Place in 1863 and first published it in 1866 as the concluding poem to her second volume of verse, The Prince's Progress and Other Poems. The title, The Lowest Place, comes from the gospel of Luke which recalls a parable Jesus told. He had visited the house of a Pharisee and observed people picking the best places to sit at the table. He declared to the guests who were present:
When someone invites you to a wedding feast, do not take the place of honour, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, 'Give this person your seat'. Then, humiliated, you will have to take the least important place. But when you are invited, take the lowest place, so that when your host comes, he will say to you, 'Friend, move up to a better place'. Then you will be honoured in the presence of all the other guests. For all those who exalt themselves will be humbled and those who humble themselves will be exalted. Luke 14:8-11 TNIV
In her poem, Rossetti stresses the importance of following the precept that Jesus sets in actively asking for the lowest place.
Commentary
End times
The speaker of The Lowest Room anticipates a time when s/he will be able to share in Christ's ‘glory by Thy side' (line 4). By asking that s/he may ‘live' (line 3), s/he hints at the possibility of receiving eternal life, as well as asking for the fullness of earthly life as it is described in the New Testament.
More on the Bible's teaching about new / eternal life: In the letter he wrote to the early Church in Rome, Paul teaches that everyone who is baptised as a sign of commitment to Christ will share in the offer that, ‘just as Christ was raised from the dead through the glory of the Father, we too may live a new life'. (Romans 6:4 TNIV)
Parables
In the Bible, a parable is the term given to stories used by Jesus Christ to teach the ordinary people who came to hear him. Parables use everyday language and imagery to convey deeper spiritual meanings. Many of the parables that Jesus told use the imagery of the natural world: seeds, the harvest, birds etc. Throughout her poetry, Rossetti follows the pattern of Jesus' parables by using natural imagery and indirect methods of explanation to speak of the Kingdom of God.
Investigating The Lowest Place
- Why do you think that Rossetti chose to derive her title directly from a passage in the Bible?
- How effective do you think that this poem is as a reminder of the Christian belief that there is life beyond the grave?
- Why do you think that the poem is not more explicit about this belief in life after death?
- What similarities are immediately apparent in a consideration of both The Lowest Place and ‘Summer is Ended'?
- What differences are immediately apparent in a consideration of both The Lowest Place and ‘Summer is Ended'?
- English Standard Version
- King James Version
1One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully. 2And behold, there was a man before him who had dropsy. 3And Jesus responded to the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath, or not? 4But they remained silent. Then he took him and healed him and sent him away. 5And he said to them, Which of you, having a son or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out? 6And they could not reply to these things. 7Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9and he who invited you both will come and say to you, Give your place to this person, and then you will begin with shame to take the lowest place. 10But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, Friend, move up higher. Then you will be honored in the presence of all who sit at table with you. 11For everyone who exalts himself will be humbled, and he who humbles himself will be exalted. 12He said also to the man who had invited him, When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13But when you give a feast, invite the poor, the crippled, the lame, the blind, 14and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just. 15When one of those who reclined at table with him heard these things, he said to him, Blessed is everyone who will eat bread in the kingdom of God! 16But he said to him, A man once gave a great banquet and invited many. 17And at the time for the banquet he sent his servant to say to those who had been invited, Come, for everything is now ready. 18But 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. 19And another said, I have bought five yoke of oxen, and I go to examine them. Please have me excused. 20And another said, I have married a wife, and therefore I cannot come. 21So 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. 22And the servant said, Sir, what you commanded has been done, and still there is room. 23And 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. 24For I tell you, none of those men who were invited shall taste my banquet. 25Now great crowds accompanied him, and he turned and said to them, 26If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. 27Whoever does not bear his own cross and come after me cannot be my disciple. 28For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, 30saying, This man began to build and was not able to finish. 31Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. 33So therefore, any one of you who does not renounce all that he has cannot be my disciple. 34Salt is good, but if salt has lost its taste, how shall its saltiness be restored? 35It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear.
1And 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. 2And, behold, there was a certain man before him which had the dropsy. 3And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4And they held their peace. And he took him, and healed him, and let him go; 5And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6And they could not answer him again to these things. 7And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them. 8When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; 9And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. 12Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. 13But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. 15And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16Then said he unto him, A certain man made a great supper, and bade many: 17And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20And another said, I have married a wife, and therefore I cannot come. 21So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24For I say unto you, That none of those men which were bidden shall taste of my supper. 25And there went great multitudes with him: and he turned, and said unto them, 26If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30Saying, This man began to build, and was not able to finish. 31Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 35It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
- English Standard Version
- King James Version
1What shall we say then? Are we to continue in sin that grace may abound? 2By no means! How can we who died to sin still live in it? 3Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 5For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7For one who has died has been set free from sin. 8Now if we have died with Christ, we believe that we will also live with him. 9We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10For the death he died he died to sin, once for all, but the life he lives he lives to God. 11So you also must consider yourselves dead to sin and alive to God in Christ Jesus. 12Let not sin therefore reign in your mortal body, to make you obey its passions. 13Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14For sin will have no dominion over you, since you are not under law but under grace. 15What then? Are we to sin because we are not under law but under grace? By no means! 16Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18and, having been set free from sin, have become slaves of righteousness. 19I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 20For when you were slaves of sin, you were free in regard to righteousness. 21But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
1What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14For sin shall not have dominion over you: for ye are not under the law, but under grace. 15What then? shall we sin, because we are not under the law, but under grace? God forbid. 16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18Being then made free from sin, ye became the servants of righteousness. 19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20For when ye were the servants of sin, ye were free from righteousness. 21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
The Bible describes God as the unique supreme being, creator and ruler of the universe.
In many religions, the place where God dwells, and to which believers aspire after their death. Sometimes known as Paradise.
The name given to the man believed by Christians to be the Son of God. Also given the title Christ, meaning 'anointed one' or Messiah. His life is recorded most fully in the Four Gospels.
Gospel - Literally 'good news' - used of the message preached by Jesus recorded in the New Testament.
1. The central message of the Christian faith
2. Title given to the four New Testament books which describe the life of Jesus Christ
In the Bible, the term given to stories that Jesus told as part of his teaching.
Party of highly religious Jews who imposed strict observance of all the Jewish laws.
Title (eventually used as name) given to Jesus, refering to an anointed person set apart for a special task such as a king.
A new quality of life, beginning in the present but continuing after death, which Jesus is said to offer to those who believe in him.
A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.
The 'Apostle to the Gentiles' (d. c. CE 65). Paul had a major role in setting up the Early Church and is believed to be the author of several letters in the Bible.
To immerse in or pour over water, in the name of God the Father, Son and Holy Spirit, to signify the washing away of away of sin. Baptism in Christian churches marks the acceptance of the baptised child or adult into the church.
God, the first person of the Trinity is often portrayed as God the Father; a respectful term of address for a priest.
In the Bible, the term given to stories that Jesus told as part of his teaching.
The Christian Bible consists of the Old Testament scriptures inherited from Judaism, together with the New Testament, drawn from writings produced from c.40-125CE, which describe the life of Jesus and the establishment of the Christian church.
Name originally given to disciples of Jesus by outsiders and gradually adopted by the Early Church.
Luke is the author of both this gospel and an account of the early church (Acts). The gospel is addressed to Gentiles and includes unique stories e.g. the good Samaritan and the prodigal son. There is also the only New Testament record of a childhood incident when Jesus was found in the Temple with Jewish religious leaders of the day.
Famous stories from the Bible: Jesus, his birth; Feeding of the 5000; The good Samaritan; The prodigal son
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