This very brief passage from Proverbs, which actually only includes the first part of verse 7 (the conclusion of the proverb begun in verse 6), provides basic instruction about humility. Using an imagined dinner party as the setting, the audience learns more than just proper manners or how to read a seating chart. The example is about one's attitude in community. It is wise never to assume a privileged position, lest one experience the embarrassment of being demoted from the lofty place. Rather, one should always assume an attitude of humility, seeking the lowest position in the setting. If it turns out that the invited guest is to be honored, the host will raise that one to a higher place. The parallel between this reading and the Gospel reading is quite obvious. The context and the message are the same, and further parallels will be covered in the discussion of Luke 14:7-14 (rcl).

Being humble is always difficult for humans; we tend to think more highly of ourselves than we should. Or, possibly, our pride is a pretense for the very low opinion we hold of ourselves. Although early church leaders identified the chief sin of the human condition as pride, voices from the margins of the theological conversation have challenged this generalization. Those who enjoy positions of privilege and power may have to worry about arrogance, but what of those who are oppressed, who have neither power nor privilege? Is their greatest temptation to be prideful? Sermons that place such a strong emphasis on humility can destroy what little self-worth marginalized groups are struggling to maintain. Too much of this trait can be harmful to certain people. Similarly, those who do fall prey to the benefits of their status in society must be warned against exhibiting false humility, feigning self-deprecation in order to feel good about themselves or to impress others (including God). The human condition is a process of maintaining a balance between knowing oneself to be created in the image of God (Gen. 1:26-27) and recognizing that all are created from dust (Gen. 2:7).

Both the RCL and the BCP include a reading from the Protestant Apocrypha for this week's lesson. For some congregations this text will be very unfamiliar and will require a bit of introduction to Sirach. Many scholars believe this to be one of the few books written by its proclaimed author, "Jesus, son of Eleazar of Jerusalem" (Sir. 50:27), known as Ben Sira, with a later preface added by his grandson, who also translated the words of this teacher from Hebrew into Greek. Internal clues allow for a fairly narrow window for dating both the composition (circa 180 b.c.e.) and the translation (circa 132 b.c.e.). Ben Sira was a well-traveled teacher connected to some sort of school. His writing seems to be directed at those who were moving away from Jewish traditions in favor of Greek philosophy, the former viewed as antiquated and shallow. Ben Sira seems to indicate that he considers his teaching to be of the same caliber as other Jewish Wisdom materials (51:23-28). In the canonization process, only a Greek version of the text was readily available, thus disqualifying it from the Jewish canon (and therefore the Protestant canon). Today, however, a Hebrew version and fragments attest to its original language. It is included among the deuterocanonical texts of Roman Catholic Bibles.

In this passage, Ben Sira addresses certain attitudes and behaviors that the Lord finds reprehensible, in particular pride. This temptation of the human condition is directly related to one's relationship with the Divine. When the creatures see themselves as being more important than the Creator, there is no reason to behave justly. For Ben Sira, pride is the beginning of all sin. He declares that the unjust and arrogant cause the constant state of upheaval the world experiences. The powerful, who believe themselves to be invincible, should remember that they are mere mortals; their power is only temporary. Only God's power is eternal, and the fate of all is ultimately God's decision. With divine justice, the lowly will take the place of the haughty, and those who think they are above God will not only be destroyed, but there will be no evidence of their ever having existed. Mortals are not equipped to handle the desire for power and the vengeance that come with pride. Such matters are best left in God's hands.

This passage contains another instruction on humility, especially for those who are in positions of authority. The measure of one's greatness should be in direct correlation to one's level of humility. With more power comes more responsibility, and greater caution must be used against abusing others. This attitude is pleasing to the Lord, and only the humble are able to fully praise the Lord. Pride, then, is likened to an incurable ailment that destroys its host. Ben Sira warns that his audience would be smart to heed his teaching.

In this judgment against Israel and Judah, the prophet asks a rhetorical question in search of an explanation from the people for their idolatry. He then reminds the audience of all that God has done for their ancestors and for them. From the exodus out of Egypt through the wilderness wanderings and into the promised land, God provided for every need, yet the people quickly turned to other gods once they were safe in the land of plenty. All those who should have known better and were expected to lead the people in maintaining right relationship with God were the primary contributors to the people's downfall. The prophets, especially, not only failed in their mission, but also encouraged the community to follow Baal instead of their Lord. The prophet declares that even other nations are faithful to their gods, yet God's chosen people were not. To be compared negatively to the nations would have been a great insult to Jeremiah's audience. Their behavior is inexcusable, and God's judgment is warranted. Turning away from God, who provided life-giving water, in exchange for false deities that could not hold water was not only sinful but also fatal.

In keeping with the wisdom theme found in the reading from Sirach, this psalm describes those who "fear the Lord" (v. 1). These persons who follow the commandments out of joy rather than duty not only set an example for their offspring but also secure their well-being. While being faithful might lead to a successful life, the wise do not take credit for what they receive. Rather, they understand that they are mere stewards of the God's blessings of wealth and power. Future generations will remember the generosity and justice reflected in the actions of the wise. Living in right relationship with God and neighbor provides security during times of trial. Just the opposite fate awaits the wicked; their efforts are in vain, and they will be forgotten.

The selected verses from Psalm 68 are a song of praise to God in response to God's grace and power. God's care and concern extend to those who are living without hope, forgotten by society. Those who do not abide by the commandments are outside of such divine protection. With a brief reference to the exodus, the psalmist calls the community to join the chorus of voices who tell of God's good deeds.

This judgment psalm provides a direct parallel to the reading from Jeremiah 2:4-13. The Lord again is lamenting the Israelites' failure to obey God's commandments. Even their miraculous release from bondage was not enough for them to remain faithful to God. If, however, the people would live according to God's desires and fulfill the mission given to their ancestors (i.e., to be a light and blessing to others), they would know the satisfaction that comes from trusting in God.

In this final chapter, the writer of Hebrews strings together a series of exhortations for the church. The verses read like they have been tacked on as final instructions that did not seem to fit anywhere else. The overarching concern is that the faithful demonstrate love not only for one another but for all whom they meet. The author alludes to the story of Abraham and Sarah's entertaining the divine messengers who give them the news of the barren matriarch's impending pregnancy (Genesis 18:1-14) as an example of why extending hospitality to strangers is an important practice. The benefits of such a gesture may not always be so obvious, but both the guests and the hosts gain from the encounter. Also relating to love is the importance placed on faithfulness in marriage. Breaking this covenant between two humans is judged by God as severely as breaking the covenant between humanity and the Divine.

The recipients of the letter are encouraged to remember those who suffer for the sake of the gospel. Grateful that they do not physically share their fate, the faithful should pray for their well-being and release. Likewise, the writer instructs them to consider and follow the example of those who first preached the word of God to them, even in light of the potential for enduring torture and imprisonment themselves. The church must trust the words of Jesus and of Scripture and not in any human effort (e.g., money). They will not be abandoned. No matter what struggles they face, the presence of Christ will always be with them. Even in the midst of great chaos, the faithful can trust that God in Christ never changes. When they proclaim this message, God receives it as an offering. Likewise, living out of that confidence and following the example of Jesus and their mentors in the faith are what God desires.

Hospitality does not play as important a role in many societies today as it did in the ancient Mediterranean world. Although the same needs exist for travelers (e.g., safety, food, and lodging), we have created an entire industry to handle them. It is aptly named the "hospitality industry," which provides hotels and restaurants and caters primarily to business travelers or those who have enough money to vacation. While it is probably not safe to welcome strangers into our homes these days, that does not excuse us from an attitude of hospitality toward those who cannot afford lodging or food or for whom the streets are unsafe. Giving money to organizations that work to provide for the "strangers" in their community is one way still to participate in this ancient mandate. Likewise, working to change unjust laws and to provide safeguards for the most vulnerable in society can be an act of hospitality. We also need to extend our definition of "stranger" from just those we can see on our streets or in line at the food bank to the poorest of the poor who live in the far corners of the world. From the foods we eat to the products we buy, our choices for a more just and sustainable economy for all are another way to extend hospitality. In these acts and others, all parties will be blessed by a more loving and inhabitable world.

In portraying an eschatological scene, the writer of Hebrews includes magery from both ithe Hebrew Bible and the New Testament. The text also mixes a realized eschatology (vv. 18-24) with a future-looking view of the second coming (vv. 25-29). The reign of God that is already being experienced by the church, and is yet to be, will ultimately provide an unshakable foundation for the faithful, but first there will be a time of judgment on earth and in heaven. The author exhorts the audience to worship God with the "reverence and awe" (v. 28) due to such a powerful force ("consuming fire," v. 29). This last description of the Divine links this reading to Psalm 46 and Isaiah 28:14-18. God can bring both destruction and redemption; the result is based on the action of humans.

A recollection of the Israelites' encounter with God at Mount Sinai provides the framework for new theophany. The Israelites were afraid of the awesome power of God that shook the mountain and scared even the great Moses. They were afraid to touch the holy ground unless instructed by God to do so. However, this new meeting of the Divine and humanity is less frightened. In Jerusalem they find life, not death, and the atmosphere is one of celebration, not intimidation. Those already gathered in the Holy City probably represent the "cloud of witnesses" described in the previous chapter of Hebrews, the faith ancestors of the church who are now receiving their reward for faithful living. Whereas Cain's murder of Abel was the epitome of vengeance, Jesus' death and resurrection provide all-encompassing forgiveness.

This good news, though, is dependent upon human action. The writer of Hebrews reminds the audience that they must hear and respond to the offer of salvation. Whereas Moses provided the Torah as a means for Israel to live in congruence with God's will, now Jesus has embodied such a life. His resurrection is a clear sign of God's being pleased with how Jesus lived and what he taught. The church has no reason not to follow his example. For those who do not heed this message, Christ's coming to judge the earth will be a terrifying experience. All in which humans usually put their trust will be destroyed, and the faithful will be received into God's eternal reign. The assurance found in Psalm 46 would provide encouragement during this time of transition and trial.

The introduction provides a context for the parable Jesus tells. It is not unimportant that he has gone to the house of a leader of the Pharisees to have a Sabbath meal. For those who find this Jewish sect to be too moderate in their application of the law (e.g., the Sadducees), Jesus' acceptance of the dinner invitation is a sign that he is not a truly pious Jew. As a self-proclaimed expert in interpreting the Torah, the host would be an interesting conversation partner for Jesus. Perhaps, over a shared meal, these two authoritative voices of tradition could find some common ground. For the crowd that is following Jesus, this is another opportunity to see how he might put the religious leadership in their proper place. In the selected passage, everyone gets a bit of what they want (or perhaps did not want) to hear.

Observing human behavior seems to be something Jesus enjoyed and did regularly. Such observations provided good fodder for sermons and opportunities to teach a new lesson or remind the audience of something they already knew. This latter act is what Jesus does in the parable he tells about the banquet. The struggle by the dinner guests to attain the best seat at the table troubles Jesus, so he tells them a story, the lesson of which is found in Proverbs 25:6-7. The proper etiquette and the proper attitude are not to assume a position of privilege. Rather, guests should always seek out the least desirable spot to sit, not assuming that they are any better than the other members of the dinner party. If they remain in this seat, they can still enjoy the meal, which would be a much better experience than to be asked to give up a good seat. However, the possibility remains that the host might notice where they sat down and invite them to move to a better place, probably closer to head of the table and the one who invited them. Humility brings rewards that arrogance can never produce.

At this point in the story, Jesus has both challenged those who thought he should stoop so low as to eat with the Pharisees provided encouragement for those who did not get invited to the meal that they will one day be exalted. Then Jesus directs his words to his host, the leader of the Pharisees, and confronts him about his guest list. What was his motivation for inviting a certain group of people to the dinner? Did he only include those who could do something on his behalf in return? Doing good for the sake of reaping a reward is not righteous behavior; intention matters. True hospitality involves sharing with people who have no way to repay you for your generous act. As was lifted up in this week's reading from Hebrews, only when people invite strangers to their meal do they enjoy the life-giving blessings of God.

In today's reading, we encounter the parable of the great banquet, which may be very familiar to many in the congregation. Such texts present a special challenge to the preacher. How does one find something new in such an old, familiar story? Given this week's focus on humility, the passage from Luke provides ample opportunity to drive home the need to be humble. But is that all there is to the text? The dual nature of Jesus' teaching provides a good model for an approach to preach this passage. His words, both to those seeking the best seat at the dinner table and to the host, are really about how to live in community. The motivations behind our actions are as important as the outcomes of what we do. A proper sense of humility does not require that we deny our self-worth and see ourselves as undeserving of God's love and care. Such an approach is no more faithful than if we assume ourselves to be the center of the universe. Having power and wealth is not inherently evil; it is how one uses those privileges that matters most to God. Is power used to oppress others or to liberate them? Is wealth hoarded only for self-gain or shared with those who have so little? When the human family works together on behalf of everyone, life improves for all, and God is pleased.