TWENTY-FIRST SUNDAY IN ORDINARY TIME – YEAR C

ALL ARE WELCOME, BUT DON’T BE LATE

Introduction

"Enlarge the space for your tent, stretch out your hangings, lengthen your ropes and strengthen your stakes, for you will spread out to the right and to the left" (Is 54:2-3). This is the prophet’s invitation to Jerusalem enclosed within a gripping circle of walls. The time of narrow nationalism is over; new, limitless horizons are wide open. The city must prepare to welcome all people who will come to her because all, not just Israel, are heirs of the blessings promised to Abraham.

The image used by the prophet is delightful; it makes us almost visibly contemplate the whole of humanity on the way to the hill on which Jerusalem is located. There the Lord has prepared "a feast of rich food and choice wines, fine wine strained" (Is 25:6).

With another image of the city, the author of Revelation describes, in the last pages of his book, the happy conclusion of the troubled history of humankind. Jerusalem is "surrounded by a large, high wall with twelve gates ... Three gates face the east; three gates face the north; three gates face the south and three gates facethe west" (Rev 21:12-13). The picture is different, but the message is the same: every person will see the gates wide open ready to receive him wherever they come from.

But the path to the banquet of the Kingdom of God is not an easy walk. The road that leads there is narrow, and the door—Jesus says—is constricted and hard to find. This statement does not contradict the optimistic and joyful message of the prophets who proclaim universal salvation. Isaiah warns against the illusion of being on the right track instead of getting lost along paths that move away from the goal. Yes, all will arrive, but it would be better to get there in time for the banquet.

To internalize the message, we repeat: "All the peoples of the earth will praise you, Lord."

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First Reading: Isaiah 66:18-21

Thus says the Lord: I know their works and their thoughts, and I come to gather nations of every language; they shall come and see my glory. I will set a sign amongthem; from them I will send fugitives to the nations: to Tarshish, Put and Lud, Mosoch, Tubal and Javan, to the distant coastlands that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations. They shall bring all your brothers and sisters from all the nations as an offering to the Lord, on horses and in chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the Lord, just as the Israelites bring their offering to the house of the Lord in clean vessels. Some of these I will take as priests and Levites, says the Lord. —The Word of the Lord.

 We are fine with the one who thinks like us, approves our habits, adapts to our customs, and observes our laws. Strangers scare us because they get out of our schemes. In the African tribe among whom I lived, for example, I heard a curious expression. When they see a black and a white together, they say: ‘Mutxu ni mukunya,’ that is, look there a man and a white. One is definitely a man because he knows and respects the traditions; the other ... is a white man.

Even the Israelites were convinced that they were the only ‘people.’ They considered themselves righteous, faithful to God, and had established strict laws to prevent the relationships, friendships, marriages with foreigners who did not know the Lord and served idols (Deut 7:1-8).

The events of the story are intended to crush these preconceptions gradually. During the exile in Babylon, the Israelites began to reflect and were forced to admit that if God had so sorely tried them, it meant that they were not very righteous.

In exile, they had personally known the much-reviled foreigners. It was not a surprise: they were very different from what they imagined! They were good people, friendly, generous, and hospitable. They led an exemplary family life, not less than theirs, and had very high moral standards. Well ... there were among the pagans very good people as the Israelites themselves.

The idea that the Lord is not only Israel’s God but of all people gets in during this time. He loves everyone, regardless of race or tribe. They start speaking of a future kingdom of happiness and peace. It is compared to a lavish banquet that serves excellent and refined wines, rich food, and tender meats. This party will not be reserved for the Israelites; the hall will be open to all peoples (Is 25:6).

Today’s Reading carries the message of a prophet who lived in this time of renewal of ideas. It begins with the words of God: I will topple all barriers that divide the people, “now I am going to gather the nations of every tongue and they will witness my glory” (v. 18). Then he announces something unheard of, the foreigners will be so devoted to his name, and he will choose them, in preference of the Jews themselves, and send them as missionaries to bring his salvation to the nations of the world (v. 19).

Finally—here is the most outrageous promise! “Then I will choose even among the pagans, priests, and Levites” (v. 21).

Second Reading: Hebrews 12:5-7.11-13

Brothers and sisters, You have forgotten the exhortation addressed to you as children: “My son, do not disdain the discipline of the Lord or lose heart whenreproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges.” Endure your trials as “discipline”; God treats you as sons. For what“son” is there whom his father does not discipline? At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness tothose who are trained by it.

So strengthen your drooping hands and your weak knees. Make straight paths for your feet, that what is lame may not be disjointed but healed. —The Word of the Lord. 

We have noted in the past Sundays that the recipients of the letter to the Hebrews were afflicted Christians. They could not find an explanation and make sense of their tribulations. To give them a little light, the author refers to an example of petty pedagogy. If a teacher also has his son among the students, he does not grant him any privileges. He expects that he will commit himself to learn like everyone else. If the teacher notices that someone is lazy and indolent, he corrects him. But if his son behaves incorrectly, he rebukes him. The correction and also the chastisement is more severe because he loves him most. That is why God subjects believers to so many trials: to make them better (vv. 5-7). The trials are a sign that he does not consider them strangers but children. Indeed, at that moment, they are not happy with his father's hardness, but, once grown, they will thank him for the education received (vv. 11-12).

Gospel: Luke 13:22-30

Jesus passed through towns and villages, teaching as he went and making his way to Jerusalem. Someone asked him, “Lord, will only a few people be saved?” Heanswered them, “Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ And you will say, ‘We ate and drank in your company and you taught in our streets.’ Then he will say to you, ‘I do not know where you are from. Depart from me, all you evildoers!’ And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last.” —The Gospel of the Lord.

In Matthew's Gospel, we often find on the lips of Jesus harsh words against the wicked: he speaks of hellfire, threatens to separate the sheep from the goats, and six times, he announces to sinners that weeping and gnashing of teeth await them. Luke presents a Jesus who is more understanding, forgiving, and always ready to side with the poor and the desperate, who have had a hard life. Luke always presents him so ... except in today's passage where, strangely, threats and condemnations appear. There is a narrow gate that is almost impossible to pass: it is even closed and whoever is in is in, and whoever is out is out. Latecomers are rejected: it's too late!—cries the owner—get out of here! Away from me! I do not know you! There will be weeping and gnashing of teeth!

All those fascinated by subjects dear to Luke—the joy, celebration, optimism, and mercy of God—are appalled. He would never have expected this behavior from Jesus. One who loved tax collectors and sinners and willingly accepted their invitations to dinner now slams the door on the faces of his friends. The unyielding Jesus in this parable does not seem to be the same that suggested inviting to the banquet "the crippled, the lame and the blind" (Lk 14:13), from whom we cannot expect punctuality. He does not resemble the doctor who came to heal the sick, nor the shepherd who seeks the lost sheep, or the friend who gets up at night to give bread. His feelings do not resemble that of the father of the prodigal son. His advice is even strange "strive to enter through the narrow gate!” (v. 24). It seems an invitation that concerns only one’s salvation.

Those elbowing their way to grab a seat in the banquet hall seem disinterested in those who are left out. It is not hard to guess what drove Luke to include in the Gospel these harsh words. In his communities, laxity, fatigue, the presumption of being right with God, arrogance, the belief that good intentions are sufficient and that salvation can be obtained cheaply have infiltrated.

Luke realizes that the risk of being excluded from the Kingdom looms large on many Christians and he feels compelled to refute the false optimism that has spread. He uses images related to culture, environment, and age. We must keep this in mind, or else we can misunderstand the meaning and consider this information about what will happen at the end of the world. The details are dramatic, the language is impressive, but the preachers of that time expressed themselves that way when they wanted to shake their listeners.

Let us grasp the real meaning of what is said. One day someone asks Jesus: "Is it true that a few people will be saved?" (v. 23). Some rabbis taught that all the people of Israel would take part in the banquet of the Kingdom. But others said: “No, those who are lost are more numerous compared to those who are saved like a river is more than a drop of water.” The prevailing opinion was: "This century the Most High has created a multitude, but the future for a small number. Many are created, but few will be saved."

Jesus takes no position on the subject: the question is poorly framed, and the answer, either way, is incorrect and misleading. If he answers ‘yes,’ he creates false security; if he responds ‘no,’ he causes discouragement. So, he refuses to be the apocalyptic visionary. He did not come to reveal secret numbers and dates, as some dreamers of today rave. He prefers to change the subject. He does not enter into speculation about the end of the world and eternal salvation. He insists on making clear how one enters the Kingdom of God, that is, how one becomes and maintains himself today to be his disciple.

The first condition is: "Do your best to enter by the narrow door, for many, I tell you, will try to enter and will not be able" (v. 24). That someone is not able to enter amazes. He does not lack good will, but he misses the way. The reference is to the Pharisee who leads an impeccable and exemplary life, fasts twice a week, is not a thief or adulterer, yet he does not enter.

To pass through a narrow door—we know—there is only one way: writhe, twitch, in short, make oneself small. The big and fat one does not pass; he can try in every way, for straight or sideways, he will not make it! Here is what it means: one cannot be a disciple unless he gives up to be great if he does not make himself small and servant of all.

Here it is the fault of the Pharisee: the presumption, the trust placed in his sanctity and his good works. He spares no energy, does everything to please God—Paul also recognizes it (Rom 10:3)—but he is self-righteous. The one who becomes little is the one who knows of no meriting anything, feels fragile and lost; he cannot but appeal to the mercy of God.

Whoever does not take the inner disposition of the humble in whatever religious practice he performs—prayers, catechesis, preaching, devotions, and even miracles (Mt 7:22) —does not enter the Kingdom of God.

Jesus continues and introduces another requirement to participate in the banquet: one must hurry; there is no time to lose (vv. 25-30). A man offers a free banquet in which anyone can take part; it is enough—as we have seen—to be sufficiently small. But be careful: at some point, the door is closed. The master is God who, as promised by the prophets (Is 25:6-8; 55:1-2; 65:13-14), organizes the banquet of the Kingdom.

The scene now splits. We have the first group of people who remained outside and claim to enter shouting their reasons. They say: "We ate and drank with you, and you taught in our streets" (v. 26). But the host does not open and drives them away, calling them: "workers of evil" (v. 27).

Who are they? Let us identify them: they knew Jesus well; they have listened to him, eaten the bread with him. Consequently, they are not pagans; they are members of the Christian community. They have their names written in the records of baptisms, read the Gospel, and participate in the Eucharistic banquet. They believe they have what it takes to get into the party. Instead, they are being turned away because their knowledge of the Gospel message is not enough; it is necessary to adhere to it. Whoever does not make this choice on time is a worker of evil.

A severe sentence is given to lukewarm Christians who are content with belonging externally to the community, celebrate empty liturgies, which are reduced to external rites that do not transform life.

The interpretation that this condemnation is not intended as a conclusive rejection, not an exclusion from eternal salvation, is shallow and dangerous because it contradicts the Gospel message.

The words of Jesus are for the present are a pressing invitation to urgently reconsider one’s spiritual life because many cultivate illusions of being disciples, but in reality, they are not. If they are not immediately aware, these people will end in tears (when they realize that they have failed) and gnashing of teeth (a sign of the anger of those who understand, too late, of having done wrong).

We come now to the second group, made up of those inside. Seated at the table are the patriarchs Abraham, Isaac, Jacob, and all the prophets, finally, a great multitude, “coming from east and west, from north and south” (v.29). It does not say that all these people knew Jesus and walked beside him. Perhaps many do not even know he existed. What is certain is that, if they can enter, it means that they have passed through the narrow gate; the others are left outside (vv. 28-30).

Let us go back a few pages. Chapter 9 of Luke’s Gospel says that one day, a discussion arose to know who was the greatest among the disciples. Then “Jesus took a child and stood him by his side and said, ’The least among you all, is the one who is the greatest!"’ (Lk 9:46-48). He who does not strive to become small cannot take part in the banquet of the Kingdom.

Jesus did not want to scare us with the threat of hell. His condemnation is directed against the tepid, inconsistent, and hypocritical life led today by many who consider themselves his disciples. Yet, even in the face of his disturbing words, there are Christians who do not want to think of a possibility that one day he will tell them: "I know you not."

Maybe reluctantly because it is not in his style, Luke has introduced this text in his Gospel. Unlike Matthew, who concludes the passage in a gloomy and threatening way, "the heirs of the kingdom will be thrown out into extreme darkness; there they will wail and grind their teeth" (Mt 8:12), Luke closes the parable with the festive scene, the banquet and a sign saying: "Some who are among the last, will be first, and some who are among the first, will be last" (v. 30).

In the end, therefore, all will be welcomed, although—unfortunately for them—the last will have lost the opportunity to enjoy the joys of the feast of the Kingdom of God from the beginning.