The Gospel text appointed for the 12th Sunday after Pentecost in the Year of Luke is Luke 14:1, 7-14. It is an interesting text because it can be interpreted in a number of ways. On one hand, it functions much like the OT reading for this Sunday from Proverbs 25: "... it is better to be told, 'Come up here,' than to be put lower in the presence of a noble." On the other hand, Jesus uses the familiar language of a wedding banquet in both of his exhortations to his listeners, so one can't help but here "kingdom of God" language here. It will be the preacher's task to decide how to proceed.
(The following questions are not meant to be exhaustive, but have been developed to highlight the way the Word functions in the text, a fundamental concern of Law and Gospel preachers. The reason this is important is because the way the Word functions is the way the sermon must, at least in part, function as well. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? It is curious that Luke tells us Jesus is going to tell his hearers a parable, but then he does nothing of the sort. He simply instructs them in humility. Perhaps hidden here is the Word functioning to announce the way God's kingdom operates. (i.e. God's reign is one where all have seats of honor). This is certainly good news, a Gospel function. There is also an element of rebuke here: "Those who exalt themselves will be humbled." This is a Law function, calling us to repentance.
2. With whom are you identifying in the text? We identify with Jesus' listeners, those who are prone to believe that 1) When it comes to honor, we must take matters into our own hands; 2) Life is transactional - you grease one person's palm and they grease yours, and 3) God's kingdom is like this as well.
3. What, if any, call to obedience is there in this text? As pointed out above, this text could be read as simply an exhortation to humility. Taken as such, this is a call to obedience, the invitation to live in a certain way in response to the good news. It seems much more likely, however, that Jesus is holding up "kingdom behavior" as something that comes from faith. This text is then more a call to faith than a call to obedience.
4. What Law/Gospel couplet is suggested by this text? A number of couplets come readily to mind from this text: having no place/having a place of honor; outsider/insider; dishonored/exalted.
5. Exegetical work: In a sermon on this text, Luther understands this text primarily as a call to obedience, saying that humility causes "peace and unity to follow, while strife and discord decrease. However, such pride can come when we believe that the gifts of God are grown in our own garden." (Reformation Commentary on Scripture, NT, vol. III, p. 297). In contrast, several contemporary exegetes follow the Law/Gospel format. Amy-Jill Levine writes, "...in the Gospel of Luke is the theme of status reversal, the idea that the current power structures and values of this world will be turned upside down by the reign of God." (New Cambridge Bible Commentary, The Gospel of Luke, p.395). Fred Craddock concurs: "...Luke gives ample evidence that the subject here is the kingdom of God." Craddock goes on, however, seeing the call to obedience as well: "Since God is host of us all, we as hosts are really behaving as guests, making no claims, setting no conditions, expecting no return." (Interpretation series, Luke, pp.176-77).
6. How does the Crossings Community model work with this text? There are a number of fine examples of exegesis on this text, archived under its reference. Mark Marius sees the grace in this text, saying "We are those invited to the banquet who cannot pay the host." That's grace! Go to crossings.org/text-study to see multiple examples.
Blessings on your proclamation!
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