TWENTY-SECOND SUNDAY IN ORDINARY TIME – YEAR C
Commentary of Fr. Fernando Armellini
A good Sunday to all.
The gospels often speak of banquets in which Jesus participates. He accepted invitations from everyone. We find him sitting with the tax collectors and sinners in the house of the scribes and Pharisees. He did not know the separation between pure and impure people and bad and good people. For him, all are pure; perhaps their actions may be impure, anti-life, or dehumanizing, but people are pure sons and daughters of God.
On the other hand, being on a journey, Jesus needed someone to receive him in their house. And the scribes and Pharisees, to discredit him, had spread the rumor that he was a kept man; they said that he was a glutton and a drinker. This expression does not mean that he was a binge drinker. It means that he did not support himself with his profession and lived on what was offered to him. That's why we often find Jesus in someone's house. We hear today who it was that invited him:
“On a sabbath, he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.”
On the Sabbath morning, the liturgy was celebrated in the synagogue in which all participated, including Jesus. In the end, they went out and returned home for the meal. On the Sabbath, they ate three times: in the morning, at noon, and in the evening; during the week, only once, in the evening. On the Sabbath day, it was recommended to invite to the meal brothers, relatives, friends, and neighbors, and what everybody wanted was to have as a guest the rabbi who had commented on the reading in the synagogue to be able to continue speaking with him, to ask him for explanations and to be enlightened about the meaning of that biblical passage.
In Israel, at the meal took place something like the symposiums in Athens, where the philosophers gathered to eat, lie down, drink, and talk about philosophy and politics. The rabbis said: 'We, in our symposia, do not discuss philosophy, but we discuss the word of God.' Jesus is invited to the table by a leader of the Pharisees; therefore, everyone in that house follows what is Pharisaic theology: The separation of the pure from the impure; God who is on the side of the good and condemns the wicked, and the evangelist points out that when Jesus entered the house of this leader of the Pharisees, they watched him.
The Greek text used is 'παρατηρούμενοι αὐτὀν' – 'parateróumenoi autón.' The verb 'paraterei' means 'to keep one under control,' to observe closely. For the Pharisees, Jesus is one to be watched; he is a suspicious person; they know how he thinks, and so they indeed wondered if he was going to make the purifications or not; maybe he did them reluctantly so as not to cause problems; and, above all, be vigilant to the conversations that he makes at the table because he can begin to speak of God that does not conform to the God presented by the Pharisees. Also, he might have expressions that show sympathy to the tax collectors and sinners. In short, one must be willing to contradict him with biblical quotations if he makes any heretical statement.
The meal starts very badly because something happens that is not mentioned in today's passage; it is left out. Into the Pharisee's house enters a hydropic; therefore, one who should not have stepped into the house of a Pharisee because he belongs to the category of impure persons. Dropsy was a disease that was believed to be a punishment from God against those who committed a serious sin related to sexuality. When the hydropic enters, there is a silence in the house, a moment of tension. Then Jesus turns to the doctors of the law and the Pharisees who are present and asks: “Is it lawful to cure on the sabbath or not?” They should have answered, 'It is not lawful,' but since no one answers, silence becomes heavy, and Jesus heals the sick. And then he explains, “Who among you if your son or ox falls into a cistern, would not immediately pull him out on the sabbath day?” But they were unable to answer his question. Then, Jesus narrates a parable. Let us listen:
“He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. “When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place. Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
Just as today, in Jesus' time, there were etiquette rules to be observed at the table. Ben Sirach, who had opened a school in Jerusalem to educate the young men, devotes chapters 31 and 32 of his book to good manners in eating and gives some very interesting indications. I advise you to read these two chapters. For example, he says that at the table, "Where the rich man looks, do not put your hand so you will not stumble over him at the fountain. Don't be gluttonous, and you will not look bad. You, young man, speak if you must; summarize your words, say much in a bit of space, be as one who knows, and be silent."
There were also very precise rules about the places to occupy. The first places were reserved for the important people who had to be served first; they chose the best food. In the center was the owner of the house and then, little by little, everybody else, according to their social position, according to the religious function they had, the wealth they possessed, and their age. In the book of Proverbs, in chapter 25, we find a saying very similar to the one that Jesus pronounced: "Do not place yourself with the great: For it is better to be told, ‘Come up closer!’ than to be humbled before the prince." There is a rabbinic text attributed to Rabbi Shinhol Benassai from the beginning of the second century, which is much more like that of Jesus: 'Stay two or three places below what is due you and wait to be told, 'move up higher... move up higher,' instead of being told, 'move down a little further.'
At this point, the question arises: Why is Jesus interested in the first places at the table? He is not at home; how dare he face the guests in the house of the chief of the Pharisees? It is unthinkable that guests in the Pharisee's house should be competing for places that do not belong to them. These are respectable people who know how to behave correctly.
Then we ask ourselves: Who are the guests that Jesus addresses? Where does Jesus notice this race in the first place, this eagerness to be great and served? It is not at the banquet in the Pharisee's house that Jesus said these things. Indeed, it was not there during the banquet in the Pharisee's house.
Jesus had attended many banquets in the Pharisees' houses, but this banquet was an excuse; it is an artificial frame that Luke used to introduce Jesus' message about how to behave at another banquet, that of the Christian community, the banquet of the kingdom of God. In this Christian community, Jesus does not want the race in the first place, which is the characteristic of life in the ancient world, to appear. What do we see in the world? Everyone seeks to climb and satisfy this urge, willing to make anything: intrigues, betrayals, recommendations, friendships.
Jesus is concerned about these behaviors being present in his community. We have heard the original Greek text of the Gospel passage: "He told a parable to those who had been invited." These invited in the Greek text are the 'κεκλημένους' - 'keclemenus': those called. They responded to the call, the vocation to adhere to the gospel, and welcome the kingdom of God. These called ones are the members of the Christian community.
Jesus addressed these called ones; he did not address the guests seated at the table on that Sabbath; he is addressing the Christians of Luke's and our communities today. Among Christians, some are still seeking the first places as the pagans do: places of honor, spaces of power. We know what questions of precedence have caused in the history of the Church, the lust for power, honorary titles, first positions...
Let us be attentive; this does not happen only in the ecclesiastical hierarchies; this impulse is present in everyone. This careerism is manifested even in the small services of the Christian community, with very committed people who then transform the service in the search for a space of power: The amazing lady in charge of flowers who goes from one to the other and complains to the parish priest, 'how dare this person do my task.' Let us beware of the lesson Jesus now gives to these callers.
“When you are invited by someone to a wedding banquet.” He addresses each one personally. The one who invites you is God. Therefore, the first truth is that you are not the master; you are a guest, and be careful where you stand. In this community, there is only one place available at this banquet. Otherwise, it is better to stay out. Only the last place is available. Not the second to last; if you choose the second to last one, you have already made a mistake. And be careful because the last place is not that false humility that existed in the past, a spirituality that suggested contempt of self and feeling worthless; it was characterized by considering the other superior to oneself when it was not true.
This led to a lack of awareness of the gifts that each person has received from God, to develop them to the maximum, to make them bear fruit, and then to put them at the service of our brothers and sisters. Proper Christian education should not make us feel useless but attentive servants to those in need. True humility is that of those who are always ready to put all their abilities and qualifications to work at the disposal of the brethren. And the more gifts of God have been received, the more orders will be received from your superiors, who are the poor in need of your help and service.
If you are a Christian, you have only one place available, the last one, to which all the needy can give orders. Why the last place? Because it is the place chosen by the servant, who is Jesus, who is the perfect image of God and the servant of man. Why does Jesus say that at a certain moment comes the one who invited and will tell you if you are in the last place: ‘My friend, move up to a higher position.’ This sweet name of 'friend' is reserved for the one who accepts to be a servant of all.
"Then you will enjoy the esteem of your companions at the table.” The verb used to say, 'you will enjoy the esteem' (exalted), is very important in the gospels. It appears 20 times: in Greek, it means to elevate, make great, and exalt. What exaltation is it? It is applied seven times to Jesus when he says, 'I will be exalted,' and that is when he gives the ultimate manifestation of his love on the cross; that's the exaltation because he chose the last place. What was the exaltation found in Greek myths or the Ancient Middle East? Who was exalted? The one who became great in this world. Zeus exalted Herakles because he performed more extraordinary deeds than all others; he was the strongest. Romulus was taken to heaven in a storm and became a god because he had won; he had been outstanding. These are the criteria of this world that the pagan gods confirm.
According to the God of Jesus of Nazareth, who is the one who comes to glory? Who is the exalted one? Jesus was exalted because he descended to the last step. The hymn from chapter two of the Letter to the Philippians: "Though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave. He humbled himself, becoming obedient to death. Because of this, God greatly exalted him.”
The pagan gods exalted those who became great; the God of Jesus of Nazareth exalted those who chose the last place. Let us be careful because we are asked to make this choice without hiding behind hypocrisies; you must choose to be a Christian or to continue with the pagan logic, but not to introduce the pagan reasoning in the community of the baptized.
The verb 'to serve' is not very pleasant because we want to be served; this is our tendency, but to serve means to love, and to love means to serve. One becomes a person when we love; if we do not serve, we are useless; we do not become persons; we remain primates. After talking about the etiquette to be observed by the guests at the wedding banquet, now comes the etiquette to be followed by those whom Jesus invites; that is, he wants the Christian community to assume and assimilate the criteria of God when inviting to the banquet of the kingdom. Let us listen:
"Then he said to the host who invited him, ‘When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.’”
Now come Jesus' instructions on who should be invited to the banquet. The words he addresses to the leader of the Pharisees who invited him to the table are unpleasant. Let him invite whomever he will to his house; invite his friends and not eat alone with his family. The one who speaks here is not the Jesus who, on that Sabbath, was in a house in Palestine. Here, it is the resurrected one who addresses the Pharisee who organizes the life of the Christian community.
Who is the Pharisee? The Pharisaic, exclusivist mentality considers worthy guests to participate in this banquet: The good, the saints, the righteous, and the pure. The others must be excluded. We have a testimony of this danger already at the beginning of the life of the Church. The Letter of James. Writing this letter to the Christians says: "Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. If you show special attention to the man wearing fine clothes and say, ‘Here’s a good seat for you,’ but say to the poor man, ‘You stand there’ or ‘Sit on the floor by my feet.” When they behave like this, they give preferences incompatible with a Christian community's life.
That is precisely what happens. The splendidly dressed person, whom does he represent? The good Christian, whom the community honors; the other dishonors and is the community's shame. He is a baptized person, but he is not one of us. When distinguishing between the well-dressed and those still wearing worn-out garments, we organize the banquet according to Pharisaic criteria.
The free reception is the characteristic of the banquet that Jesus wants to be represented in the Christian community. The criterion that comes instinctively to us when we do good is to think of our benefit, and there's a whole spirituality of the past that talked about merits acquired for paradise because we thought we could take these capitals abroad. This was selfishness; it was a self-righteous mentality. The Pharisees spoke of merits acquired through Torah observance.
In the Christian life, in this banquet, the logic is that of gratuitousness. The point of reference is not the advantage, the interest that can be obtained, even spiritually, no. The point of reference would be only the need of the other, even if he were also an enemy. I am a servant if I make others happy and give life to the needy.
These are the indications that Jesus gives: ‘When you hold a lunch or a dinner....' It is no longer a banquet; now it is called lunch or dinner, 'δοχὴν' - 'dohen,' which, in Greek, comes 'déjomai' = to welcome and, therefore, it is not just the meal that is offered as when one is invited to lunch; here, it is about to welcome, fraternity, friendliness, affection, This must be manifested in the true disciple when he exercises his profession in the service of his brother.
This aspect of welcoming, politeness, gentleness, and kindness does not enter the employment contract. Still, it is an expression of service, of making the other person feel above me that I am at their service. Let's see who these people are that Jesus wants to enter the banquet of the Christian community.
First, the poor are the ones who need all the gifts that God has placed in our hands. "The poor you will always have with you." It is beautiful that they are the poor because each of us has this poverty; we are made well, we are not self-sufficient; therefore, we need the gifts of the poor that God has placed in the hands of our brother. In this exchange of gifts, love is created. If we were self-sufficient, we would be incapable of love. And the poor have first place in the Christian community. We are not sufficient unto ourselves; we need our brother, and our brother needs us.
Then 'the crippled': 'ἀναπείρους' - 'anapairous' in Greek; comes from the verb 'anaperao,' which means to try to raise oneself towards the other person. Here are the cripples, who are those who cannot stand up, cannot erect themselves, they take a step, and then they fall. We think about the spiritual life of these cripples that we are tempted to exclude from the community. No, Jesus says that they take a step is already something; they have already done at least something.
The blind cannot see and go astray, fall into ravines, crash, and harm themselves and others because they cannot see. A blind person must be guided. Blind people go astray, not because of evil but because they do not see. In the Christian community, the disciple who loves is called to open their eyes so they do not make wrong decisions in life.
Then, the lame, those who walk slowly and poorly, even disturbing. All were excluded from the temple of the Lord. The Israelites' assembly comprised upright, perfect, pure, flawless persons. Jesus addresses this Pharisaic mentality because he wants to exclude it from his community. Jesus says you will be blessed when you receive these people because they have nothing to give you. Therefore, you will do it out of pure gratuity.
What is the reward you will have at the resurrection of the righteous? Not a lot of merits, no, much more: the embrace of the heavenly Father, who is the servant of all, who will say: ‘You are my son, my daughter if you are like my only Son, Jesus of Nazareth, who was the last, the servant of all.’ No reward can be more beautiful than this feeling of being children of the heavenly Father, who is man's servant.
I wish you all a good Sunday and a good week.
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