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One occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the Sabbath, they were watching him closely. When he noticed how the guests chose the places of honor, he told them a parable. "When you are invited by someone to a wedding banquet, do not sit at the place of honor, in case someone more distinguished than you has been invited by your host; and the host who invited both of you may come and say to you, 'Give this person your place,' and then in disgrace you would start to take the lowest place. But when you are invited, go and sit at 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 will sit at the table with you. For all who exalt themselves will be humbled, and those who humble themselves will be exalted."

He also said to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous."

Theme


Pride and covetousness are two great sins which plague most of the human race. We should take pride in our accomplishments or position, but not to an extent that self-exaltation hurts others. We all possess many things and often we forget that the ultimate source of all gifts is God. We say "it is mine" and forget that we must share the goods of the earth. The parable of the prideful guest challenges us to be humble in our attitude and be generous in giving what we have without desire for recompense. In order to be humble it is necessary to be generous, with our time, talent, and treasure. Then we will be most welcome in the heavenly banquet of heaven.

Spiritual Food For The Journey


On August 28, 1963, Dr. Martin Luther King, Jr., gave his most famous and memorable address on the footsteps of the Lincoln Memorial. Dr. King's "I Have a Dream" speech, the highlight of the March on Washington, raised national consciousness to the plight of African Americans and a life of segregation, discrimination, and pain which was normative for the majority of the Black race in the United States. Dr. King's dream, as he articulated it, was that people would be judged one day by the quality of their character, and not the color of their skin. He dared to dream that one day his own children would play with white children. Martin Luther King, Jr., had a vision of equality that would never allow people to be placed on the fringes of society, but rather all America's citizens would enjoy the blessings of the land and the many opportunities it affords.

The vision of Dr. King has been held by many throughout human history and there is no one who held this conviction more fervently than Jesus of Nazareth. The Gospels are filled with events that demonstrate how inclusive and non-discriminatory Jesus was in his approach to people and the teachings he gave. Jesus reached out preferentially to the poor and disenfranchised of society. He associated with tax collectors, sinners, and other transgressors of the law. He held a special place in his heart for those who were sick and in need of assistance. The many women who followed in Jesus' footsteps found him an advocate. Saint Paul, in his famous Christological hymn in Philippians (2:6-7), says, "Though he was in the form of God, he did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness." Although he was the Son of God, Jesus claimed no special privilege, but rather served others in a humble manner.

Jesus' attitude of humility and the way he reached out to those on the fringes of society pose a great challenge for us. The twin parables of Luke 14:7-14 illustrate the Lord's clear teaching that humility requires that we not only take no special place of honor for ourselves, but additionally that we seek no recompense for what we do. We should be content about doing things because it is right and proper and not because we will be repaid in this life. The one who needs to know what we do and the attitudes we possess sees all and will reward our lives completely in the resurrection of the righteous.

The flow, tensions, and responsibilities of contemporary life pull us in many directions and in order to "get ahead" we may take a few shortcuts, associate only with the right people, and do "what everyone else does" so as to be noticed. Jesus teaches us, however, that another approach is necessary. We cannot allow the pressures of life today to dictate how we respond to people. Rather, we need to follow Jesus who today asks us to be humble and generous, seeking not our own exaltation, but rather seeking the betterment of all and allowing God to reward us. Challenges of this nature are not easy, but they are the fabric of the Christian life that leads to our homecoming and salvation.

Application Of The Parable To Contemporary Life

Sermon Openings
1. A scholar was traveling along a road on his way to give an important lecture. All of a sudden rain from the heavens began to fall in torrents. When the rain stopped the river along the road quickly rose above the level of a footbridge, making it impossible for him to cross. Quite helplessly the scholar waited and then, out of the blue, a carpenter happened along who owned a rowboat. The scholar hired the man to take him to the other side.

As the carpenter prepared the boat the scholar began to engage him in conversation. "Living this far from civilization, do you have access to a quality newspaper?" he asked the carpenter. "I seldom read a newspaper," came the reply. "What news I get comes from radio and television," the carpenter said as he put the boat in the water. "My dear man," the scholar said, "anyone who doesn't read a daily newspaper is deprived of a quarter of the world." As he boarded the boat, the scholar asked the carpenter another question, "You do have a library nearby where you can check out good books, don't you?" As he took the oars in his strong and massive hands, the carpenter shook his head, "I haven't read a book in years." "If you don't read good books, you waste another quarter of the world," the scholar said sadly. The carpenter rowed and the scholar paused for a few moments before speaking again. "What about plays and symphonic concerts? Where do you see plays and listen to good music?" As the carpenter strained to move the boat against the current he replied, "I would not mind going to plays and concerts, but they are terribly expensive and far away. I am afraid what culture I receive comes from television."

The scholar was amazed at this conversation. "Without drama and music you waste another quarter of the world," he maintained. "Your whole life seems to have been forfeited in doing little of what is important." Just then the boat hit a tree stump and capsized. "Sir," said the carpenter, "can you swim?" "No," came the frantic response. "Well then, I figure you just wasted all four quarters of the world." Grabbing an oar, the carpenter pushed it in front of the scholar. "Hang on to this and I'll pull you and your fancy world to safety."

The scholar thought himself to be quite important; he looked down upon the simple lifestyle of the carpenter. But in the end it was the carpenter who humbled the scholar, demonstrating that all the fancy things he considered important were nothing if one lost one's life. Jesus presents a similar message of one who is humbled at the wedding banquet. We need to be more humble in our daily lives, seeking not the first or top position, but rather allowing God to reward us by saying, "Come up higher."

2. Paul was walking home from school one day when he noticed that a lad in front of him had tripped then fallen, and in the process dropped all his books, along with clothes, a baseball bat and glove, and a small CD player. Paul hurried forward and helped this young boy, whom he had never met, pick up the articles scattered along the sidewalk. Since the two boys were heading in the same direction, Paul offered to help the lad to carry his load. As they walked along they started a conversation and Paul learned that the lad's name was Jeff. It turned out that both boys loved video games, baseball, and science and history in school. They shared with each other their personal struggles at home and with some classmates.

The new friends arrived at Jeff's home and Paul was invited in to enjoy a soda, have a piece of cake, and watch some television. The afternoon passed quite pleasantly. Paul and Jeff shared lots about their lives, then Paul went home. Over the rest of the school year the two new friends continued to see each other, having lunch together on occasion, and doing a few things together. At the end of the year both graduated from junior high. They went to the same high school where they continued to have some contact with each other.

When their four years of high school were almost completed Jeff one day called Paul and asked if they could talk. When they got together Jeff reminded Paul of how they had met five years ago. "Did you ever wonder," Jeff asked Paul, "why I was carrying all those things that day? I was cleaning out my locker at school because I did not want to leave a mess for anyone. I had stored away many of my mother's sleeping pills and I was on my way home to commit suicide. But after our encounter I realized that if I killed myself I would have missed that time and so many others that might happen in the future. So, you see when you helped me pick up my things, you did a lot more than you thought; you saved my life."

Many times we are amazed at the impact we have on others. Sometimes a simple gesture of kindness and generosity, as that shown by Paul to Jeff, can make all the difference in the world. Jesus instructs his followers in today's parable that they must be generous at all times and not do things seeking recompense, but rather do things for others because it is the right thing to do. Then Christ will see and repay us in the resurrection of the righteous.

Points Of Challenge And Questions To Ponder

1. Do we use our position in work, society, or the church to obtain favors? Do we lord it over others and expect that who we are or what we have done will win us special privileges or status? Have we abused others because they don't "measure up" on society's hierarchical scale?

2. Do we do things so that others will notice? Is it important for us to be seen in the right places and with the correct people? Do we avoid contact with those who are considered unimportant because we may be labeled "one of them"?

3. Do we recognize the presence of contemporary lepers, those whom society has ostracized and placed on the fringes? What has been our reaction to the marginalized people of our world? Do we reach out or give a "cold shoulder" to people and their situations?

4. When we do a favor for another is it done with recompense in mind? Do we believe another "owes us" if we go out of our way for a person? What is our motivation in doing what we do for others?

5. When someone asks something of us what has been our reaction? Have we been generous with all that we have -- time, expertise, economic resources? Do we only give grudgingly or can we be generous givers without seeking return? Can we truly say that we do what we do because it is the right thing to do?

Exegesis And Explanation Of The Parable


The "parable" presented by Luke in chapter 14, verses 7-14, is actually a set of twin parables, verses 7-11 being addressed to the guests at a banquet, and verses 12-14, which are addressed to the host. Both short pericopes follow a general four-part pattern. First, there is an invitation; in the first instance guests are invited and in the second case the host extends an invitation. Next, there is a second idea of invitation where Jesus teaches how to accept or extend an invitation. Thirdly, a blessing for right action is promised. Lastly, each pericope provides an eschatological application for the teaching given.

Both short parables are placed within the context of a banquet, which was one of the most important social gatherings in apostolic times. Luke tells us that little was left to chance at these important events. People noticed where one ate (5:29), with whom one ate (5:30), whether or not one washed before eating (7:44-46, 11:35) and, as we hear in 14:7-11, where one sat to eat. All of these observed events both determined and were governed by one's social position. Banquets thus provided an opportunity for a lavish display of one's wealth, power, and position. In Jesus' day the motivation for hospitality and the desire for rank in society was not to fulfill the righteousness of the law, but rather to accumulate honor for either the host or the guest. These pericopes are Jesus' response and correction to the prevailing attitudes.

Verses 7 to 11, introduced by Luke as a parable, but more accurately described as hortatory counsels (vv. 7-10) with a saying of wisdom (verse 11) appended, present Jesus' indirect teaching to his disciples about modes of conduct toward other human beings. First, the Lord comments on the maneuvering of guests as they sought out for themselves the best places, castigating them for seeking positions of prestige. Jesus echoes the words of Proverbs 25:6-7: "Do not put yourself forward in the king's presence or stand in the place of the great; for it is better to be told, 'Come up here,' than to be put lower in the presence of a noble." Jesus is saying to not be like buffoons who set themselves up for embarrassment. There is a marked contrast in tone between the two potential responses of the host. When addressing the guest to move down from the place of honor he has taken on his own initiative, no term of respect is used, but when the host invites another to come up higher he addresses him as "friend." To be acknowledged as a friend of a powerful or wealthy person was itself a distinct honor (John 9:12). Jesus clearly teaches that real honor comes not from one's self-seeking choices, but from what is bestowed on one by another. Honor before one's peers comes not from what one does on one's own behalf, but depends on the estimate others have of one. The attitude of Christian discipleship should be humility, not status-seeking. The parable demonstrates that meekness and humility toward God and service to the needy are characteristic of attitudes we must strive to possess.

The importance of status in the apostolic period may lead one to conclude that Jesus was merely coaching guests on how to play the game of gaining public recognition, but this is clearly not the case. In verses 9 and 10 Jesus says that the imprudent guest should not only go two or three places down, but rather to the "last place." Christian readers might recall the Lord's exhortation, "The last will be first and the first will be last." Additional evidence that Jesus' purpose is pedagogical and not merely advisory comes from an analysis of the use of the Greek word doxa. Usually translated as glory, its specific use in this context tells listeners not to concentrate on personal recognition, but rather on the glory that belongs to God alone and which only God can give.

The key to the pedagogical lesson in verses 7 through 11 is found in its eschatological application. Jesus is not simply chiding people to play a game cleverly, but rather demonstrating that humility is a quality available to persons who know their worth is not measured by their peers, but by the certainty that God has accepted them. Some scholars believe that verse 11 is an ancient proverb which Jesus found already in use in rabbinical literature as a directive concerning table manners. In its application here, however, Luke uses it to speak of God's eschatological activity, the humbling of the proud and exaltation of the humble on the last day. Thus, verse 11 transforms the challenge to a guest to demonstrate modest behavior into an eschatological warning which looks forward to the heavenly banquet, and is a call to renounce self-righteous pretensions and to self-abasement before God.

There are a few scholars who strongly emphasize a subtle nuance to the understanding of the parable of the prideful guest. These commentators say that the pericope is neither advice on etiquette nor prudent counsel for getting the highest honor at banquet, but rather the focus of Jesus' parable is on appropriate responses to the dawning of God's reign. In the light of God's eschatological activity, carefully contrived rankings and distinctions of honor are undermined and overthrown. Those who posit themselves in high ranks and consider their status as a ticket for entry into God's reign are misguided and have lost their proper perspective. The need for humility is primary; pride and arrogance are abominations before God. To know God is to understand both his infinite greatness and our own impotence and sinfulness.

The second part of this pericope, verses 12 through 14, provides an exhortation to be generous in all aspects of our life. Jesus suggests that if people do good to those who are so needy and can do nothing in return, and leave the whole question of recompense to God, then they are living in the Kingdom to come. As with the previous pericope, Jesus challenges the contemporary practice of performing favors only so others may return them. Jesus' message says that if people can be unconditionally generous, then they could truly celebrate with others, live in the new age, and take their places without worrying whether they were second or tenth in society's pecking order, blind, lame, or dispossessed. Similarly, Jesus frees us from the need to always be first, to compare ourselves with others, and define our own value on that basis. At the same time Jesus is the host who invites outsiders and those who are unimportant. A meaningful life is thus possible for all people; status or condition mean nothing in God's reign.

In counseling against selfish recompense Jesus sets up a contrast of peoples that could not have been more striking. Those not to be invited to the banquet -- friends, brothers and sisters, relatives and wealthy neighbors -- can be equated with the guests at Herod's banquet (Mark 6:21). Those to be invited -- the poor, crippled, lame, and blind -- were explicitly forbidden to serve as priests in Hebrew society (Leviticus 21:17-23) and were barred from the Qumran community. Thus, they would have been labeled outsiders and placed on the fringes of society. Jesus does not merely prohibit inviting those in a position to benefit us if our reason for the invitation is to gain favor, he advises not to invite the well-to-do because they might return the favor. Instead, those who could never return the favor are to be asked.

The radical nature of these ideas should not be underestimated. Both the synagogue and the Christian church were committed to the care of the poor and the disabled. Here, however, Jesus is not calling on Christians to provide for the needs of the poor and disabled; he says to invite them to dinner. This is the New Testament's understanding of hospitality, which translates as love of stranger. Hospitality is thus defined not as having people over for a feast, but rather welcoming those who are in no position to host us in return. Also it is important to note that food is not sent; the host and the guests sit down at table together. The clear sign of hospitality, acceptance, of recognizing others as equals, and of cementing friendships is discovered in breaking bread together. Real love is never equated with recompense. The generosity that people extend today will find its reward at the resurrection of the dead. The reciprocity that is expected will not come from the unfortunates who have not the wherewithal to reciprocate, but from God.

The twin parables of Luke 14:7-11 teach us that the ability to provide a banquet and the opportunity to extend hospitality are not to be used for self-aggrandizement. Rather, these were means by which the righteousness of the law might be displayed in the one providing the banquet as well as those who were invited. While the host would have no honor from the guests, the righteousness of the host would be recognized by God and he would be repaid in the resurrection of the righteous. Thus, Jesus teaches that it is preferable to seek honor from God rather than from people.

Context Of The Parable

Context In The Church Year

Some of the many important themes in Scripture are best presented at appropriate times in the liturgical year. The Parousia and warnings of the end times come most vividly alive as we approach the end of the Pentecost season, also known as Ordinary Time. The message of Jesus' supreme sacrifice of love on Calvary and our preparation for this momentous event in salvation history is presented during the Lenten season. The prophecy of John the Baptist and his ministry to "prepare the way of the Lord" is best understood during the Advent season. There are messages in Scripture which are more general in their application and thus can be heard well at almost any time. The ideas of humility and generosity are two such ideas. It is appropriate, therefore, that as the Pentecost season continues we hear a parable which clearly articulates these themes. This parable connects the two ideas in a very important way. We come to learn that we need to be generous in order to be humble. We need to be generous enough to give up the status, power, or position that we and/or society deem to be so very important. If we have the strength and courage to be more humble, then when God calls us at the end of time we will be asked to "come up higher" and sit down at the heavenly banquet.

Context With Other Gospels

This parable is found exclusively in Luke and thus was derived for the most part from the "L" source, but there are some connections to Matthew. The similarity of Luke 14:11, the eschato-logical application of the parable of the prideful guest, to Matthew 18:14 and 23:12 suggests to some scholars that the original source of the parable is "Q," but this is widely debated. Nevertheless, the connection between Luke and Matthew has been widely noted by scholars and thus brings some merit to the "Q" source theory of the parable.

Context With First And Second Lessons
First Lesson: Proverbs 25:6-7 (or Sirach 10:12-18). Proverbs 25:6-7 is, in the opinion of most scholars, as stated above, the Old Testament basis upon which the parable of the prideful guest is based. The author of Proverbs says that we are to claim no honor in the presence of those of great renown, fame, or social position. Rather than being presumptuous about our own value, it is better to be humble and allow others to recognize us. The possibility of being humbled before others is a warning to humble ourselves first.

The author of the Book of Sirach presents a similar message to Proverbs and the parable. We are warned against the sin of pride that is generated by the stubbornness of people. God, we are told, will send affliction against those who demonstrate arrogance in their prideful attitudes. A humble bearing is what God asks; the proud will be swept away and their memory effaced from the earth.

Both these Scripture readings support Jesus' message in Luke 14:7-11 in warning us to avoid pride and to humble ourselves before the Lord. The needed recognition that every person seeks will be provided, but it need not come from another human, but should ultimately come from God. Recognition in this life is transitory; recognition by God leads to eternal life.

Second Lesson: Hebrews 13:1-8, 15-16. The author of the Letter to the Hebrews presents several important messages that correlate well with and support the parables of Luke 14:7-14. First, we are exhorted to be hospitable for through our actions we entertain angels without knowing it (13:2). Hospitality is basic to Christian life, but as the Gospel says we must be hospitable to those who cannot repay us, as well as those who can. We must reach out to the marginalized and downtrodden, for in these contemporary anawim we can see the face of God plainly and without pretension. We are next challenged to be content with what we have, realizing that all we ultimately need is found in our relationship with God. Lastly, we are told to be generous for God is pleased with good deeds and sacrifices done to benefit others. Generosity is much more than giving; it is an attitude that demands that all we do and say is not simply for ourselves, but for the benefit of all God's people. The exhortation of this lesson is complex and difficult, but all great challenges stretch us so we will be better people and more able to live fully and completely in God's love.