Theme(s): Radical hospitality // Costly inclusivity
Sentence: It is well with those who deal generously and lend, who conduct their affairs with justice (Psalm 112:5)
God of nations, help us to reflect and share
the goodness that surrounds us.
Help us to win justice for poor and rich alike,
and to bring trust and friendship
to all our different races. Amen.
Proverbs 25:6-7 [Sirach 10:12-18 is an alternative];
Hebrews 13:1-8, 15-16;
Luke 14:1, 7-14
It is a matter of simple wisdom to wait to be raised up in status than to be put down.
Sometimes the word 'righteous' invokes an assumption that we are talking about people who live a certain kind of morally upright life, perhaps marked by scruples and tight adherence to minor commands and rules. Here the psalmist expounds the virtues of the righteous in ways that go beyond that kind of assumption.
The righteous are those who fear the Lord (that is, trust in and reverence the Lord) and delight in his commandments (v. 1). Blessed by the Lord, they are 'gracious, merciful, and righteous' (v. 4) They are 'generous' and live justly (v. 5; also v.9). There is a solid stability to these righteous and they are not afraid of evil tidings because 'their hearts are firm, secure in the Lord' (v. 6-8).
Hebrews 13:1-8, 15-16
After twelve chapters expounding his theme of the uniqueness, completeness and superiority of Christ as both High Priest and sacrifice, the writer turns her or his attention to practical matters.
'Let mutual love continue. Do no neglect to show hospitality to strangers ... Remember those who are in prison ... Let marriage be held in honor by all ... (vss. 1-4).
Each of these matters could be a sermon in its own right!
But the writer cannot let go of his main theme. So v. 8 states simply but relevantly, 'Jesus Christ is the same yesterday and today and forever.' Every day is lived with Jesus, and Jesus expects us to live every day for him.
(Verses 9-14 are theologically profound and offer a restatement of interests central to the main body of the letter).
But what about the practical matter of Christians responding to God? In the light of the completed work of Christ on the cross, fulfilling and finishing all God's purposes in the Old Covenant, how are Christians to worship God? What sacrifices can now be offered meaningfully?
The Hebrews' answer was begun in our reading last Sunday (12:28). Now it is completed:
'Through [Jesus Christ], then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. But that is not all. The vertical focus of this worship is joined with a horizontal focus to others. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God' (13:15-16).
All Christian liturgical work and social service is encapsulated in these two verses!
Luke 14:1, 7-14
(Sometimes the lectionary misses out verses and it is annoying as it raises questions about whether some kind of 'political correctness' or 'ecclesiastical correctness' is driving the omission. But in this case Luke 14:2-6 is omitted because it is essentially a repetition of last Sunday's gospel reading, 13:10-17.)
Jesus goes to a Pharisee's house to eat a meal (minor point: despite the great debates between Jesus and Pharisees, he was on friendly terms with some).
After healing someone and challenging his host and host's friends to a debate about it without success, Jesus moves on to another challenge (vss. 2-7).
This meal was more than a simple 'come back to my place for a bite to eat' - more a major dinner party, a banquet even. So in the custom of the day, some places 'at table' were more important than others. Jesus notices the scramble for these places and tells a parable directed at the scramblers (vss. 7-11).
Scripturally this parable builds from a passage such as our Old Testament reading and makes at least the same point: it is unwise to seek for a higher place lest embarrassment through demotion takes place. But is that sufficient explanation for why Luke tells us this story. Is there a 'kingdom of God' point to dig into these verses for? A cross-referencing Bible may tell you what mine tells me, that 14:11 is similar to 13:30 (and 18:40, Matthew 18:4; 23:12). Luke 13:30 is at the end of a passage which touches on the wide inclusiveness of the kingdom of God (and a feasting kingdom at that). An implication for Luke 14:7-11 is that in the feast of the kingdom of God those seated at the table will be those who otherwise would not expect to be there and those in the least honourable places (if not excluded) will be those who otherwise expected most to be in the best places (i.e. religious leaders).
Jesus is not finished. He goes on to make a devastating critique of his host and his mates.
This critique is the remainder of today's reading. Nothing is oblique here in vss. 12-14. Jesus does not tell a parable, he just tells the host, "When you give a luncheon or a dinner ..." But the host is us, all readers of Luke's Gospel. When we give a lunch or dinner, we should ... (1) Not invite the people we usually invite (friends, family, well-off neighbours, all of whom are able to repay the favour), but (2) Invite the people who cannot repay us (the poor, the crippled, the lame, the blind).
Speaking personally, that is a challenge because 100% of guests at my table are able to repay me. (Technical matters, like inviting a person visiting from overseas whom I may never visit in their city does not, I suggest, count as inviting those who cannot repay me!)
It would be easy to displace the challenge in these verses, say, by doing good to those who cannot do good to you. This could be fulfilled by giving money to a charity which works with people who will never give back to me. But Jesus is quite specific. He does not say 'When you give money ...' but 'When you give a luncheon or a dinner ...' Our homes are precious havens. Jesus challenges that. In the kingdom of God, our homes are to be open to those not like us, not equal to us, and not otherwise deemed worthy of an invite into our home.