Proper 17
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The Ezekiel passage says that the sinner will die but the righteous will live. The people complain this is not just; God asserts his ways are just, but the ways of the people are not. The Proverbs reading advises humility in public places, in order to avoid humiliation. The Sirach reading also cautions the reader to be humble, since God is honored by the humble. The Hebrews reading is a series of admonitions, with the affirmation that Jesus Christ is the same yesterday, today and forever. The Hebrews 12:1-8, 22-24 reading was dealt with last Sunday. In the Lucan reading Jesus teaches humility, appealing to the individual's faith that love will be vindicated.
Commentary
Ezekiel 18:1-9, 25-29 (C)
Our pericope is part of an entire chapter dealing with individual responsibility. The argument here is one for which Ezekiel is famous, that every person must make his or her own answer to God. A righteous person will not be allowed by God to suffer for the sins of one's ancestors. Only the soul that sins shall die, says Ezekiel.
It is only human to blame someone else for one's condition in life. The exiles did this by blaming their fathers. This may have been based on their understanding of the covenant in Exodus 20:5: "For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments." Ezekiel does not let them off the hook so easily, but rather asserts that the blame rests directly on them.
"Eat upon the mountain" refers to sacred meals offered to pagan gods on high places. Note, in verses 5-9, a listing of moral and religious provisions, with a strong emphasis on legalism. The person who "is careful to observe my ordinances - he is righteous, he shall surely live, says the Lord God." (v. 9)
Earlier Ezekiel had preached that the people were guility of the sins of their fathers. (2:3, and chapter 20)
But this was only a sociological and environmental inheritance of sin. The children may inherit the sins of their parents, but only because the children fail to respond to the call to repentance. The popular proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge," was known also to Jeremiah. (31:29) But Ezekiel denies the truth of this proverb. He does this on the basis of his faith in God's sovereign claim on every soul. As the Gospel song puts it, "Not my father, nor my mother, but it's me, O Lord, standin' in the need of prayer."
In verses 25-29 Ezekiel answers the objection to the assertion that neither the righteousness nor the sins of one generation are transferable to the next. He says their objection is based on a misunderstanding of God's justice. God is just and deals with persons as persons. "Is it not your ways that are not just?" is Ezekiel's answer to Israel's claim that the way of the Lord is not just.
Proverbs 25:6-7 (L)
Our pericope is part of Book IV (25:1--29:27), a second collection of "Proverbs of Solomon." The major interest of this collection is with common life, but the first part deals with court life. Our two verses advise the courtier to be modest and not to advance oneself in the presence of the king, lest the king put the courtier lower. See Luke 14:7-11 for a New Testament comment on the same theme. The principle here is so plain and clear that it hardly needs further elaboration.
Sirach 3:17-18, 20, 28-29 (RC)
The theme here is similar to that in our Proverbs pericope: humility. This is but one of several expositions in Sirach on proper humility. All have the thrust that meekness is one of Lord's delights. Ben Sirach counsels his students to be humble: "My son, be unassuming in all you do, and those the Lord approves will love you. The greater you are, the humbler you must be, and the Lord will how you favour." (vv. 17-18)
In verses 28-29, the author points out that when calamity befalls the arrogant, there is no cure. Notice the contrast between the humble, and the arrogant in these passages. The end of life brings only affliction to the wicked. And the author calls the reader to take these proverbs to heart, in order to become wise.
Since most wisdom students were young aristocrats from families of some means, this instruction on being humble and not arrogant was directed at young men tempted to become arrogant and haughty. A humble wealthy person is thus shown to be more loved than a proud one, even a proud one that gives gifts, as the whole passage points out.
Hebrews 13:1-8 (C) (L)
Hebrews 12:18-19, 22-24 (RC) [This was dealt with in the previous Sunday's commentary.]
The final chapter of Hebrews, with the possible exception of verses 8-16, seems to be a collection of fragmentary but rather formal exhortations. The thrust is that of traditional moralism. The parts that are not specifically Christian are interpreted from a Christian point of view. It may be that the author began this list of exhortations in 12:14, and then was diverted to another theme, and now picks it up again.
The moral teachings in verses 1-6 do not have any necessary connection with one another. Lists like this one were common in the ancient world.
First he urges the continuation of brotherly (and, by implication, sisterly) love. In verse 2 he urges hospitality toward strangers. These are Christians from other places. Christian travelers needed a place to stay overnight and eat, so Christians are urged to provide for them. They are reminded that such strangers may be "angels," recalling the experiences of Abraham and Sarah in Genesis 18, Lot in Genesis 19, and Manoah in Judges 13 . All entertained "angels unawares." This might be extended to seeing such strangers as "Christ incognito" in the form of the stranger, poor, sick, and those in prison, of Matthew 25.
The author reminds the readers that they are still living on the physical plane where ill-treatment is to be expected. (v. 3) Christians with a Gentile background would especially need the admonition to hold marriage in honor, and to avoid immorality and adultery. The author urges a simple life, free from the love of money. In 1 Corinthians 5:10ff, Paul also links the common life with advice about sexual purity. God commands both purity and simplicity. The quotation in verse 6 is from Psalm 118:6 and is the only instance in which this writer uses words of Scripture as a human confession.
Note that verses 7-8 are part of another section, unrelated to what precedes it. It possibly has an inner unity. The reference to leaders who are now gone reminds the hearers that Jesus Christ is timeless, in contrast to leaders in the past. But their message about the timeless Christ is their standard for judging all teaching. So the reader is warned not to be led astray but rather "imitate their faith."
Luke 14:1, 7-14
Our pericope spans three sections, (1) 1-6, dealing with Jesus' healing of a man with dropsy on the Sabbath, which gives us the setting for (2) the rules of etiquette for a guest at a feast in verses 7-11, and (3) rules of hospitality for a host in verses 12-14. All of Luke 14:1-24 is set at dinner in a Pharisee's house. The dinner scene is a literary device. Note that it unifies the setting for four different traditions, (1) verses 1-6, (2) 7-11, (3) 12-14, and 15-24. The two thrusts of our pericope are: self-seeking as a guest, and self-seeking as a host. The whole section exposes the disparity between outer appearances and inner reality. The structure of the sections is: (1) a healing, verses 1-6; (2) two precepts in 7-11, and 12-14, and (3) a concluding parable, 15-24. In the final parable Luke applies the episode to his theme.
By way of background, it was common then as in rural communities today to invite the "visiting preacher" to dinner after the worship service. The host is a "ruler" and this may mean that Luke is setting the event in Jerusalem. The fact that those at dinner were watching Jesus, along with the presence of the Jewish scholars and the sudden injection into the scene of a man with dropsy, indicates this was a staged incident to test Jesus. Note the contrast between the invited guests and the man with dropsy, one who suddenly appears on the dinner scene. This encounter provides the theme for the whole episode. Three things should be examined concerning the behavior of the scholar/guests: (1) they are hard-hearted toward the sick man; (2) the guests are social climbers; and (3) the host is a social climber. Jesus is utterly frank with both guests and host as he reveals their inner false motives and selfish pride. He applies the principles found in verses 5, 10, and 13 to the scholars' relation to God. Jesus is saying that at the last banquet God will be the host, and the prideful social climbers of this age will be abased, while the poor, sick and humble will be exalted. The issue of sabbath work and healing is dealt with in 6:1-11.
Note that this is the sixth dinner episode. The host/ruler was a member of the Sanhedrin. He was a Pharisee and possibly a leader of the Pharisee party. There were lawyers and Pharisees present who witnessed Jesus' healing of the man who had dropsy, and then heard Jesus' teaching.
It seems that verses 7-11 are not a parable, although Luke calls it a parable in verse 7. It is more nearly a listing of practical rules of behavior, which Luke has given a spiritual interpretation in verse 11. Note that verses 8-10 are virtually an expansion of Proverbs 25:6-7, the (L) reading for today. The preacher should also be aware of the same theme of humility in the Sirach reading for today. Note that the RSV says a "marriage feast" while the KJV says "wedding." Luke probably understood this teaching of Jesus to refer to the End time, as in 18: 14, and Matthew 23:12. Be aware of the reversal of values in the Age to Come.
While the guests at table sought the places of honor for themselves, Jesus warns that everyone who exalts self will be humbled, and the person who humbles self will be exalted. Jesus directs the guest to go and sit at the lowest place. This action was modeled by God, who sent forth his Son to humble himself and take the form of a servant, being born in the likeness of human beings. (Philippians 2:5-8)
In verses 12-14 it is assumed that the host has invited only those who can return the favor in a future time. So Jesus urges the hearers to invite, not their friends, kinsmen or neighbors to a dinner (those who can in turn invite the host to their home). He calls us instead to invite "the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you." (vv. 12-14) This is the way God would act, giving to those who cannot repay! Jesus is not forbidding social hospitality or interchange. But social interchange among equals is repaid in this age. God rewards generosity extended to those who cannot repay. Note that Jesus accepted the Jewish doctrine of reward. Here Luke speaks of the resurrection of the just, but in Acts 24:15 he speaks of the "unjust" as well. The New Testament teaches a resurrection of the saved and lost. However, only the resurrection of the righteous is a resurrection in the true sense.
Theological Reflections
Individual responsibility before God is the theme of the Ezekiel reading. While it is human to blame someone else for one's plight, the prophet says the blame rests squarely on the exiles. And he asserts that God is just in his ways, while Israel is not. Proverbs sets forth humility and selflessness in the king's presence, and by implication in all of life. The Sirach reading teaches proper humility, and warns of the calamity which befalls the arrogant. The Hebrews 13 reading is a collection of admonitions for Christians, urging Christian love in all relationships. In the Lucan passage Jesus teaches humility and behavior worthy of the Kingdom of God. This involves selflessness, humility, and generosity toward the poor and humble who cannot repay hospitality. God is the model for such action.
Homiletical Moves
Ezekiel 18:1-9, 25-29 (C)
The Righteous Person Shall Surely Live!
1. Ezekiel rejects the proverb which blames suffering on the sins of past generations since all are God's and are responsible before him
2. If a person is righteous and does what is lawful and right the person shall surely live, says the Lord God
3. The following actions are prohibited for the righteous: verses 6-8; and the following are encouraged: verses 8b-9.
4. In opposition to the claims of Israel, that God is not just, the prophet points out that it is the other way around: Israel's ways are not just, and God's are just, as illustrated in God's dealings with the righteous and the wicked who repent in verses 26-28
Proverbs 25:6-7 (L)
True Humility Saves Embarrassment!
1. Do not put yourself forward in the king's presence, or stand in the place of the great
2. Rather, take a lower place, so that you may be invited to come up to a higher place
3. This is far better than being embarrassed by being sent to a lower place in the presence of the king
4. Jesus humbled himself and took the form of a servant, and said he came to serve, not to be served
5. Let us follow the example and teaching of Jesus in counting others better, and in taking up the servant role, joining the Order of the Towel (John 13:5)
Sirach 3:17-18, 20, 28-29 (RC)
God Is Honored by the Humble
1. Be unassuming in all you do and those the Lord approves will love you
2. The greater you are, the humbler you must be
3. God is honored by the humble
4. When calamity befalls the arrogant there is no cure
5. If we are sensible we will take this proverb to heart, living humbly before God and others
Hebrews 13:1-8 (C) (L)
Let Christian Love Continue!
1. Do not neglect to show hospitality to strangers, for you may entertain angels unawares
2. Remember those in prison and who are ill-treated
3. Honor marriage, and avoid immorality
4. Refrain from love of money, which is the root of all evil (1 Timothy 6:10), and be content with what you have, trusting in God's providential care
5. Remember your leaders who modeled Christian faith, and so imitate them
6. Trust in Jesus Christ who is the same yesterday, today and for ever.
This Preacher's Preference
Luke 14:1, 7-14
Humble Yourself and You Will Be Exalted!
1. Jesus says that when you are invited to a feast do not sit in a place of honor lest you be asked to sit in a lower place
2. Rather, sit in the lowest place so that when your host comes he will invite you to go up higher and you will be honored by those around you
3. When you invite guests to a banquet, do not invite friends, brothers, kinsmen or rich neighbors, lest they invite you in return and you be repaid
4. Instead, invite the poor, the maimed, the lame, and the blind because they cannot repay you
5. If you invite those who cannot repay, you will be blessed and will be repaid at the resurrection of the just.
Hymn for Proper 17: Immortal Love, Forever Full
Prayer
Gracious God, who has come to us in Christ as the Servant of all, may we humble ourselves and follow his example of humility. Forgive us when we have sought the place of honor. Forgive us when we have invited to dinner only those who can repay us. Open our eyes to our responsibility before you, to live in Christian love toward one another. May we never scapegoat others for our sins, but rather turn in repentance and ask your forgiveness. Amen
The Ezekiel passage says that the sinner will die but the righteous will live. The people complain this is not just; God asserts his ways are just, but the ways of the people are not. The Proverbs reading advises humility in public places, in order to avoid humiliation. The Sirach reading also cautions the reader to be humble, since God is honored by the humble. The Hebrews reading is a series of admonitions, with the affirmation that Jesus Christ is the same yesterday, today and forever. The Hebrews 12:1-8, 22-24 reading was dealt with last Sunday. In the Lucan reading Jesus teaches humility, appealing to the individual's faith that love will be vindicated.
Commentary
Ezekiel 18:1-9, 25-29 (C)
Our pericope is part of an entire chapter dealing with individual responsibility. The argument here is one for which Ezekiel is famous, that every person must make his or her own answer to God. A righteous person will not be allowed by God to suffer for the sins of one's ancestors. Only the soul that sins shall die, says Ezekiel.
It is only human to blame someone else for one's condition in life. The exiles did this by blaming their fathers. This may have been based on their understanding of the covenant in Exodus 20:5: "For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments." Ezekiel does not let them off the hook so easily, but rather asserts that the blame rests directly on them.
"Eat upon the mountain" refers to sacred meals offered to pagan gods on high places. Note, in verses 5-9, a listing of moral and religious provisions, with a strong emphasis on legalism. The person who "is careful to observe my ordinances - he is righteous, he shall surely live, says the Lord God." (v. 9)
Earlier Ezekiel had preached that the people were guility of the sins of their fathers. (2:3, and chapter 20)
But this was only a sociological and environmental inheritance of sin. The children may inherit the sins of their parents, but only because the children fail to respond to the call to repentance. The popular proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge," was known also to Jeremiah. (31:29) But Ezekiel denies the truth of this proverb. He does this on the basis of his faith in God's sovereign claim on every soul. As the Gospel song puts it, "Not my father, nor my mother, but it's me, O Lord, standin' in the need of prayer."
In verses 25-29 Ezekiel answers the objection to the assertion that neither the righteousness nor the sins of one generation are transferable to the next. He says their objection is based on a misunderstanding of God's justice. God is just and deals with persons as persons. "Is it not your ways that are not just?" is Ezekiel's answer to Israel's claim that the way of the Lord is not just.
Proverbs 25:6-7 (L)
Our pericope is part of Book IV (25:1--29:27), a second collection of "Proverbs of Solomon." The major interest of this collection is with common life, but the first part deals with court life. Our two verses advise the courtier to be modest and not to advance oneself in the presence of the king, lest the king put the courtier lower. See Luke 14:7-11 for a New Testament comment on the same theme. The principle here is so plain and clear that it hardly needs further elaboration.
Sirach 3:17-18, 20, 28-29 (RC)
The theme here is similar to that in our Proverbs pericope: humility. This is but one of several expositions in Sirach on proper humility. All have the thrust that meekness is one of Lord's delights. Ben Sirach counsels his students to be humble: "My son, be unassuming in all you do, and those the Lord approves will love you. The greater you are, the humbler you must be, and the Lord will how you favour." (vv. 17-18)
In verses 28-29, the author points out that when calamity befalls the arrogant, there is no cure. Notice the contrast between the humble, and the arrogant in these passages. The end of life brings only affliction to the wicked. And the author calls the reader to take these proverbs to heart, in order to become wise.
Since most wisdom students were young aristocrats from families of some means, this instruction on being humble and not arrogant was directed at young men tempted to become arrogant and haughty. A humble wealthy person is thus shown to be more loved than a proud one, even a proud one that gives gifts, as the whole passage points out.
Hebrews 13:1-8 (C) (L)
Hebrews 12:18-19, 22-24 (RC) [This was dealt with in the previous Sunday's commentary.]
The final chapter of Hebrews, with the possible exception of verses 8-16, seems to be a collection of fragmentary but rather formal exhortations. The thrust is that of traditional moralism. The parts that are not specifically Christian are interpreted from a Christian point of view. It may be that the author began this list of exhortations in 12:14, and then was diverted to another theme, and now picks it up again.
The moral teachings in verses 1-6 do not have any necessary connection with one another. Lists like this one were common in the ancient world.
First he urges the continuation of brotherly (and, by implication, sisterly) love. In verse 2 he urges hospitality toward strangers. These are Christians from other places. Christian travelers needed a place to stay overnight and eat, so Christians are urged to provide for them. They are reminded that such strangers may be "angels," recalling the experiences of Abraham and Sarah in Genesis 18, Lot in Genesis 19, and Manoah in Judges 13 . All entertained "angels unawares." This might be extended to seeing such strangers as "Christ incognito" in the form of the stranger, poor, sick, and those in prison, of Matthew 25.
The author reminds the readers that they are still living on the physical plane where ill-treatment is to be expected. (v. 3) Christians with a Gentile background would especially need the admonition to hold marriage in honor, and to avoid immorality and adultery. The author urges a simple life, free from the love of money. In 1 Corinthians 5:10ff, Paul also links the common life with advice about sexual purity. God commands both purity and simplicity. The quotation in verse 6 is from Psalm 118:6 and is the only instance in which this writer uses words of Scripture as a human confession.
Note that verses 7-8 are part of another section, unrelated to what precedes it. It possibly has an inner unity. The reference to leaders who are now gone reminds the hearers that Jesus Christ is timeless, in contrast to leaders in the past. But their message about the timeless Christ is their standard for judging all teaching. So the reader is warned not to be led astray but rather "imitate their faith."
Luke 14:1, 7-14
Our pericope spans three sections, (1) 1-6, dealing with Jesus' healing of a man with dropsy on the Sabbath, which gives us the setting for (2) the rules of etiquette for a guest at a feast in verses 7-11, and (3) rules of hospitality for a host in verses 12-14. All of Luke 14:1-24 is set at dinner in a Pharisee's house. The dinner scene is a literary device. Note that it unifies the setting for four different traditions, (1) verses 1-6, (2) 7-11, (3) 12-14, and 15-24. The two thrusts of our pericope are: self-seeking as a guest, and self-seeking as a host. The whole section exposes the disparity between outer appearances and inner reality. The structure of the sections is: (1) a healing, verses 1-6; (2) two precepts in 7-11, and 12-14, and (3) a concluding parable, 15-24. In the final parable Luke applies the episode to his theme.
By way of background, it was common then as in rural communities today to invite the "visiting preacher" to dinner after the worship service. The host is a "ruler" and this may mean that Luke is setting the event in Jerusalem. The fact that those at dinner were watching Jesus, along with the presence of the Jewish scholars and the sudden injection into the scene of a man with dropsy, indicates this was a staged incident to test Jesus. Note the contrast between the invited guests and the man with dropsy, one who suddenly appears on the dinner scene. This encounter provides the theme for the whole episode. Three things should be examined concerning the behavior of the scholar/guests: (1) they are hard-hearted toward the sick man; (2) the guests are social climbers; and (3) the host is a social climber. Jesus is utterly frank with both guests and host as he reveals their inner false motives and selfish pride. He applies the principles found in verses 5, 10, and 13 to the scholars' relation to God. Jesus is saying that at the last banquet God will be the host, and the prideful social climbers of this age will be abased, while the poor, sick and humble will be exalted. The issue of sabbath work and healing is dealt with in 6:1-11.
Note that this is the sixth dinner episode. The host/ruler was a member of the Sanhedrin. He was a Pharisee and possibly a leader of the Pharisee party. There were lawyers and Pharisees present who witnessed Jesus' healing of the man who had dropsy, and then heard Jesus' teaching.
It seems that verses 7-11 are not a parable, although Luke calls it a parable in verse 7. It is more nearly a listing of practical rules of behavior, which Luke has given a spiritual interpretation in verse 11. Note that verses 8-10 are virtually an expansion of Proverbs 25:6-7, the (L) reading for today. The preacher should also be aware of the same theme of humility in the Sirach reading for today. Note that the RSV says a "marriage feast" while the KJV says "wedding." Luke probably understood this teaching of Jesus to refer to the End time, as in 18: 14, and Matthew 23:12. Be aware of the reversal of values in the Age to Come.
While the guests at table sought the places of honor for themselves, Jesus warns that everyone who exalts self will be humbled, and the person who humbles self will be exalted. Jesus directs the guest to go and sit at the lowest place. This action was modeled by God, who sent forth his Son to humble himself and take the form of a servant, being born in the likeness of human beings. (Philippians 2:5-8)
In verses 12-14 it is assumed that the host has invited only those who can return the favor in a future time. So Jesus urges the hearers to invite, not their friends, kinsmen or neighbors to a dinner (those who can in turn invite the host to their home). He calls us instead to invite "the poor, the maimed, the lame, the blind, and you will be blessed, because they cannot repay you." (vv. 12-14) This is the way God would act, giving to those who cannot repay! Jesus is not forbidding social hospitality or interchange. But social interchange among equals is repaid in this age. God rewards generosity extended to those who cannot repay. Note that Jesus accepted the Jewish doctrine of reward. Here Luke speaks of the resurrection of the just, but in Acts 24:15 he speaks of the "unjust" as well. The New Testament teaches a resurrection of the saved and lost. However, only the resurrection of the righteous is a resurrection in the true sense.
Theological Reflections
Individual responsibility before God is the theme of the Ezekiel reading. While it is human to blame someone else for one's plight, the prophet says the blame rests squarely on the exiles. And he asserts that God is just in his ways, while Israel is not. Proverbs sets forth humility and selflessness in the king's presence, and by implication in all of life. The Sirach reading teaches proper humility, and warns of the calamity which befalls the arrogant. The Hebrews 13 reading is a collection of admonitions for Christians, urging Christian love in all relationships. In the Lucan passage Jesus teaches humility and behavior worthy of the Kingdom of God. This involves selflessness, humility, and generosity toward the poor and humble who cannot repay hospitality. God is the model for such action.
Homiletical Moves
Ezekiel 18:1-9, 25-29 (C)
The Righteous Person Shall Surely Live!
1. Ezekiel rejects the proverb which blames suffering on the sins of past generations since all are God's and are responsible before him
2. If a person is righteous and does what is lawful and right the person shall surely live, says the Lord God
3. The following actions are prohibited for the righteous: verses 6-8; and the following are encouraged: verses 8b-9.
4. In opposition to the claims of Israel, that God is not just, the prophet points out that it is the other way around: Israel's ways are not just, and God's are just, as illustrated in God's dealings with the righteous and the wicked who repent in verses 26-28
Proverbs 25:6-7 (L)
True Humility Saves Embarrassment!
1. Do not put yourself forward in the king's presence, or stand in the place of the great
2. Rather, take a lower place, so that you may be invited to come up to a higher place
3. This is far better than being embarrassed by being sent to a lower place in the presence of the king
4. Jesus humbled himself and took the form of a servant, and said he came to serve, not to be served
5. Let us follow the example and teaching of Jesus in counting others better, and in taking up the servant role, joining the Order of the Towel (John 13:5)
Sirach 3:17-18, 20, 28-29 (RC)
God Is Honored by the Humble
1. Be unassuming in all you do and those the Lord approves will love you
2. The greater you are, the humbler you must be
3. God is honored by the humble
4. When calamity befalls the arrogant there is no cure
5. If we are sensible we will take this proverb to heart, living humbly before God and others
Hebrews 13:1-8 (C) (L)
Let Christian Love Continue!
1. Do not neglect to show hospitality to strangers, for you may entertain angels unawares
2. Remember those in prison and who are ill-treated
3. Honor marriage, and avoid immorality
4. Refrain from love of money, which is the root of all evil (1 Timothy 6:10), and be content with what you have, trusting in God's providential care
5. Remember your leaders who modeled Christian faith, and so imitate them
6. Trust in Jesus Christ who is the same yesterday, today and for ever.
This Preacher's Preference
Luke 14:1, 7-14
Humble Yourself and You Will Be Exalted!
1. Jesus says that when you are invited to a feast do not sit in a place of honor lest you be asked to sit in a lower place
2. Rather, sit in the lowest place so that when your host comes he will invite you to go up higher and you will be honored by those around you
3. When you invite guests to a banquet, do not invite friends, brothers, kinsmen or rich neighbors, lest they invite you in return and you be repaid
4. Instead, invite the poor, the maimed, the lame, and the blind because they cannot repay you
5. If you invite those who cannot repay, you will be blessed and will be repaid at the resurrection of the just.
Hymn for Proper 17: Immortal Love, Forever Full
Prayer
Gracious God, who has come to us in Christ as the Servant of all, may we humble ourselves and follow his example of humility. Forgive us when we have sought the place of honor. Forgive us when we have invited to dinner only those who can repay us. Open our eyes to our responsibility before you, to live in Christian love toward one another. May we never scapegoat others for our sins, but rather turn in repentance and ask your forgiveness. Amen
