By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Sirach 3:17-18, 20, 28-29; Response: Psalm 68:4-7, 10-11; Second Reading: Hebrews 12:18-19, 22-24a; Gospel: Luke 14:1, 7-14
Sirach belongs to a type of Old Testament writing known as “Wisdom Literature.” Wisdom texts offer guidance on how to live a good and happy life. Within the Jewish tradition, Wisdom texts often emphasize the wisdom of living according to the Law of Moses, given by God. But Jewish Wisdom texts also offer guidance on living a virtuous life, and thus having good relations with others.
“Ben Sira” is the author of the Book of Sirach. “Ben Sira” means “son of Sirach.” Ben Sira wrote the Book of Sirach about 180 A.D. in Jerusalem, in the Hebrew language. At that time, the Seleucid Greeks ruled Jerusalem, and they were pressuring Jews to adopt Greek language and culture. This included reading Greek Wisdom literature. Sirach offered faithful Jews an alternative — Jewish Wisdom literature.
Around 132 B.C., the Book of Sirach was translated into Greek in Egypt by the author’s grandson. Many Jews had moved to Egypt by that time, and Greek was a language of commerce and culture for them. In addition to translating the work from Hebrew into Greek, the author’s grandson also wrote a prologue to explain the composition and history of this wisdom text.
Today’s reading from Sirach offers advice: “My child, conduct your affairs with humility.” It has an affectionate tone marked by the address: “my child.” It then emphasizes “humility.” This is reinforced by the next verse: “Humble yourself the more, the greater you are.” The reward for being humble is two-fold. First: “You will be loved (by people).” Second: “You will find favor with God.”
Humility is expressed through action: “What is too sublime for you, seek not.” The following line is synonymous parallelism, which adds emphasis: “into things beyond your strength search not.” The remaining verses encourage the reader to appreciate wisdom proverbs with an attentive ear. Finally, a comparison is made: “alms atone for sins” like “water quenches a flaming fire.” Thus, we should give alms to remedy for our sin.
Next, the Letter to the Hebrews recalls when the Israelites encountered God at Mount Sinai. They experienced God’s divine majesty from a distance, at the foot of the mountain — it was something “which could be touched.” That is, God’s presence was expressed physically through fire, darkness, storm and trumpet blast — as described here. Most notably, the Israelites heard God speak: “a voice speaking words such that those who heard begged that no message be further addressed to them.” God’s voice terrified the Israelites so much that they begged Moses to speak to God for them and tell them God’s message. See the events of Exodus 19:12-19 and Deuteronomy 5:22-27.
“No, you have approached Mount Zion.” This describes the Christian’s encounter with God through the mediation of Jesus Christ, God’s Son, who became man for our salvation. “Mount Zion” is another name for Jerusalem — as the following line makes clear: “the city of the living God, the heavenly Jerusalem.”
The earthly Jerusalem had the Temple, where God dwelt among his people. The “heavenly Jerusalem” describes God’s dwelling in heaven. This letter says that as Christians, we have already approached heaven now, because we have encountered God’s Son, Jesus Christ, in our present life. The heavenly Jerusalem is further described: “countless angels,” “assembly of the firstborn (saints),” God, and “the spirits of the just,” and “Jesus, the mediator of a new covenant” — all present in heaven.
“The sprinkled blood that speaks more eloquently than that of Abel.” The sacrifice of animals sometimes included sprinkling the blood (for example, Moses in Exodus 24:5-8). This passage contrasts Jesus’ sacrifice on the cross versus the death of Abel, who was killed by his brother Cain (cf. Genesis 4). God said to Cain (Genesis 4:10): “What have you done? Your brother’s blood cries out to me from the ground!” Abel was innocent, but killed. Likewise, Jesus was innocent, but crucified.
Luke’s Gospel often emphasizes that God’s kingdom reverses human expectations. Jesus illustrates this reversal by telling a parable about a wedding banquet. In Jesus’ parable, the expectations of both the guests and the host are confounded and reversed.
First, the guests are accustomed to “choosing the places of honor at the table.” Jesus warns them that their behavior could cause the host to later insist that they give their place to “a more distinguished guest.” Then the guest would be forced to take “the lowest place” — the only place remaining. They would be greatly embarrassed. Jesus emphasizes that we should be humble and not seek to exalt ourselves.
Second, the host is accustomed to inviting friends, relatives or wealthy neighbors. Inviting these guests can benefit the host by cultivating their good will. But Jesus tells the host not to do this because “they may invite you back and you have repayment.” Jesus challenges the host to reconsider his motivations in hosting a banquet. The host should not seek to receive repayment or some benefit for inviting his guests. Jesus tells the host: “Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind.” These are people who lack the ability to repay the host with a matching invitation or a favor. Jesus promises such a host: “you will be repaid at the resurrection of the righteous.” Thus, our motivation should not be any earthly benefit when we do good to others. Rather, we should trust that God will repay our good deeds at the end of this life, at the resurrection.
Immediately after today’s Gospel, one guest says in response to Jesus: “Blessed is the one who will dine in the kingdom of God” (Luke 14:15). This comment prompts Jesus to tell another parable, in which he directly compares the kingdom of God to “a great dinner.” With this parable, Jesus emphasizes that many people reject God’s invitation to enter the kingdom of God. Again, there is a reversal: “the poor and the crippled, the blind and the lame” (14:21) are invited to belong to the kingdom of God. May we be among them.