Sunday 31th August 2025
Theme: Humility?!
Bible texts: Sirach 3:17–31, Luke 14:1.7–14, Hebrews 12:18–19.22–24a
Parallel texts to Sirach 3:17–31 (e.g. Prov 15:33; Mt 23:12; Jas 4:6 etc.) – for those who do not wish to work with texts considered deuterocanonical (Catholic: “second part of Scripture”) or apocryphal (Protestant: “useful but not part of the Bible”).
Dear friends of the Prayer Studio,
All readings this Sunday offer us one powerful invitation: Let your hearts be humble, for God lifts up the lowly. In the Old Testament, in Jesus’ words, and in the Letter to the Hebrews, the message is clear and timeless: Humility is not submission but a chosen way of life that opens us to God and enables us to serve others in love.
Today’s texts show: Humility is not the opposite of strength – it is the source of it.
Note: The selected reading from the Book of Sirach omits some verses in the liturgical lectionary. In this reflection, all verses are included and interpreted.
Theological Commentary and Reflection on Sirach 3:17–31
Humility, moderation, and mercy as a path to God
1. Introduction: About the Book of Sirach
This passage is from the Book of Sirach (also called “Ecclesiasticus”), written around 200 BC in Jerusalem by the Jewish scholar Ben Sira. It belongs to the biblical Wisdom Literature and addresses key questions of life and faith from the perspective of the fear of God.
In the Catholic and Orthodox traditions, Sirach is part of the biblical canon. In Protestant theology, it is considered apocryphal – “useful for edification,” but not canon. Still, it is widely respected in teaching and pastoral care.
Chapters 1–10 present core ethical principles, especially humility, reverence for God, and wisdom. Chapter 3 is titled “On honoring parents” (vv. 1–16), then transitions to general instructions about humility (vv. 17–31), which is our focus today.
2. Structure and Key Messages
Sirach 3:17–31 can be divided into three sections:
Verses 17–24: Humility and self-restraint before God
Verses 25–29: Warning against stubbornness and pride
Verses 30–31: Almsgiving and merciful action
A. Humility as the key to God’s favor (verses 17–20)
> “My child, perform your tasks with humility; then those who are upright will love you.” (v.17)
“The greater you are, the more you must humble yourself, and you will find favor with the Lord.” (v.18)
This is not blind submission, but an inner attitude of openness to God. In the Old Testament, humility (Hebrew: ʿănāwâ) means the willingness to submit to God – not from weakness, but from a clear awareness of being God’s creation.
This humility is linked to active wisdom. Those in high positions – as parents, teachers, or judges – must not become arrogant, but stay close to the source of truth: God.
→ Parallels in the New Testament:
Mt 23:12: “For those who exalt themselves will be humbled, and those who humble themselves will be exalted.”
Phil 2:5–8: “He humbled himself and became obedient to the point of death – even death on a cross.”
Jas 4:6: “God opposes the proud, but gives grace to the humble.”
B. Recognizing limits and leaving the hidden things to God (verses 21–24)
> “Do not seek what is too difficult for you, and do not investigate what is beyond your strength.” (v.21)
Ben Sira urges theological moderation – not anti-intellectualism, but a warning against spiritual arrogance. Some mysteries of God are not for us to grasp. Pushing into them without reverence leads to presumption and failure.
→ Parallels:
Deut 29:29: “The hidden things belong to the Lord our God; but the revealed things belong to us and our children forever.”
Rom 12:3: “Do not think of yourself more highly than you ought to think, but think with sober judgment.”
Real-life example:
A young Christian starts studying the Bible and wants to master all topics at once – eschatology (the end times), the Trinity, predestination (the idea of being chosen for salvation). But he overwhelms himself, gets confused, and drifts away from the church. Spiritual maturity takes time, humility, and trust that God will reveal truth at the right time.
C. The destructive power of pride (verses 25–29)
> “The stubborn heart will come to a bad end… the root of evil has taken hold in it.” (vv.26–28)
Ben Sira uses strong images. Pride is not just dangerous – it is like a toxic plant that takes root inside. In biblical imagery, “stubbornness” doesn’t just mean strong opinions, but spiritual closedness to God's truth.
→ Parallels:
Prov 16:18: “Pride goes before destruction, and a haughty spirit before a fall.”
Isa 2:11: “The haughty eyes of people shall be brought low… the Lord alone will be exalted.”
Real-life example:
A business leader refuses every piece of advice. Arrogance leads him to bad decisions. His company collapses – not because of lack of talent, but because of a lack of humility.
D. Mercy as the concrete fruit of humility (verses 30–31)
> “As water extinguishes a blazing fire, so almsgiving atones for sin.” (v.30)
“One who returns kindness will remember it when they fall.” (v.31)
This section connects humility with action. In the Old Testament, almsgiving is not just charity – it is justice and compassion in action. It shows that someone has truly understood God's heart.
→ Parallels:
Mt 6:1–4: “When you give alms, do not let your left hand know what your right hand is doing.”
1 Pet 4:8: “Love covers a multitude of sins.”
Real-life example:
A retired woman regularly gives anonymously to a soup kitchen. She seeks no recognition – only the joy of helping. These quiet acts of mercy reveal deep humility – and are honored by God.
Conclusion on the Sirach Text: The Spiritual Path of Humility
Sirach 3:17–31 is not an outdated moral lesson. It is a prophetic call to real connection with God. The humble recognize the limits of their understanding. They open themselves to God’s mystery. They treat others with mercy. And in doing so, they reflect the image of God Himself.
Theological Commentary and Interpretation on Luke 14:1.7–14
Humility in Relationships – Hospitality in the Light of God’s Kingdom
Summary and Reflection: Luke 14:1.7–14
Jesus is invited to a Sabbath meal by a Pharisee. He watches as the guests compete for the places of honor – a mirror of human pride. In a parable, Jesus reverses social logic: “When you are invited, sit in the lowest place.”
Then comes the famous sentence: “For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”
Jesus addresses not only the guests but also the host: Don't invite only those who can repay you. Invite the poor, the lame, the blind – and God will repay you at the resurrection of the righteous.
1. Context in the Gospel of Luke
The pericope Luke 14:1.7–14 is part of a larger section dealing with Jesus’ attitude toward social norms and status. It is located within the so-called "Journey to Jerusalem" (Luke 9–19), where Jesus frequently teaches during his final path to the Passion.
Chapter 14 begins with a scene typical for Luke: Jesus is invited to a Sabbath meal – a moment in which social status, religious piety, and political power are intertwined. Jesus uses this socially charged setting for a deep teaching on humility, hospitality, and divine reward.
2. Structure and Literary Form
This section contains two distinct speeches by Jesus:
Verses 7–11: A parable to the guests about how to choose seats at a feast
Verses 12–14: A moral teaching to the host about whom to invite
Jesus uses a typical rabbinic teaching form in which everyday situations become the occasion for spiritual insight. This is not merely social ethics – it is a call to rethink everything in light of the coming Kingdom of God.
3. Historical and Social Background
In Judaism at the time of Jesus, meals were a way of religious and social classification. To be invited was to be honored; to be excluded was to be deemed impure or unworthy. Seating arrangements followed one’s rank and prestige.
The Sabbath was the most important religious day – and therefore the most sensitive moment for social scrutiny. Attending a Sabbath meal meant participating in a religious system of belonging. Jesus takes this framework and redefines it: True honor does not come from where you sit – but from how you live.
Invitations usually worked through social reciprocity: if you invite someone, they will invite you back. Jesus breaks this cycle.
4. Verse-by-Verse Interpretation
Verse 1:
“Jesus came to eat in the house of a prominent Pharisee on the Sabbath. They were watching him closely.”
→ This is no neutral invitation, but a strategic one. The scene is tense. Sabbath, influential guests, a powerful host – the perfect moment for a message that turns everything upside down.
Verses 7–11 (to the guests):
“When you are invited, do not sit at the place of honor…”
→ Jesus draws on a proverb also found in Proverbs 25:6–7: “Do not put yourself forward in the king’s presence.”
With ironic tone, Jesus exposes the insecurity behind self-promotion. The point of the parable: Honor is not something we claim for ourselves – it is something God bestows.
Key verse (v.11):
“For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”
→ This is a foundational biblical principle, repeated in Mt 23:12 and Lk 18:14.
→ See also the Magnificat (Lk 1:52): “He has brought down rulers from their thrones and lifted up the lowly.”
→ And Phil 2:8–9: “He humbled himself – therefore God exalted him.”
Verses 12–14 (to the host):
“When you give a banquet, don’t invite your friends or relatives…”
→ Jesus does not reject friendship or family hospitality, but the motive behind it: expecting something in return.
What’s new in Jesus’ words:
The poor, the lame, and the blind were often excluded due to ritual impurity. Jesus says: They belong at the highest seats in the Kingdom of God.
Verse 14:
“You will be blessed because they cannot repay you – for you will be repaid at the resurrection of the righteous.”
→ This is a clear eschatological reference: God’s justice will be fulfilled – not now, but in the world to come.
5. Theological Depth and Systematic Implications
Jesus overturns several systems at once:
Religious exclusion of the “impure”
Social self-promotion at the cost of others
The expectation of reward for generosity
Instead, He lays the foundation for a new ethic based on grace. The Kingdom of God reorders everything.
→ This corresponds to a major theme of Luke’s Gospel: God turns to the lowly (cf. Lk 6:20–26; Lk 7:22).
6. Practical Application for Today
Example 1:
A young woman volunteers with the homeless in her spare time. She posts nothing about it, receives no awards, no likes. She says: “When I look into their eyes, I know I’m where I’m meant to be.”
Example 2:
A church member in Kevelaer invites people to a Bible night with Father Innig – not just friends, but also a newcomer who knows no one yet. Thus, God’s Kingdom takes shape in parish halls and living rooms – not through greatness, but through humility.
7. Voices of Tradition
Francis of Assisi: “If you see the poorest of the poor, bow down – for Christ dwells there.”
Dietrich Bonhoeffer: “The Church is only the Church when it exists for others.”
Billy Graham: “You are never more like Jesus than when you help someone who cannot repay you.”
8. Conclusion: The Inversion of the Banquet
Luke 14:1.7–14 is not a religious etiquette guide. It is a radical reordering of values: Honor does not come through titles, but through surrender. Guest lists should not be calculated but merciful. Humility is the key to God's reality.
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The following reflections on this Luke text are adapted from:
Stuttgarter New Testament, Catholic Study Edition, 3rd Revised Edition 2024, pp. 281–282.
I have rewritten the original scholarly commentary into accessible language while preserving its core theological meaning.
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“The Argument of Jesus – Animal Rescue and Human Dignity”
Jesus uses a real-life example: If someone pulls a child or an animal out of a well on the Sabbath, no one objects. Luke is the only Gospel that mentions a child in this scene (see Lk 14:5). In Matthew 12:11 or Luke 13:15, only animals are named.
This comparison is tricky. If you want to say that people are more important than animals, the example should be clearer.
Also: Even if the comparison works, there’s still a problem. An animal in a well is in acute danger. But the man Jesus heals has a chronic illness. He could have waited one more day.
Still, Jesus heals him immediately. At first, this seems excessive – but it has a deeper meaning.
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4. The Urgency of the Kingdom of God
By healing the man on the spot, Jesus shows: The Kingdom of God does not wait.
When God’s new order breaks in, healing happens – and it happens now, not tomorrow.
→ Cf. Luke 6:9: “Is it lawful to do good on the Sabbath… or not?”
Jesus is making clear: God’s healing is present today. And those who believe today – will be helped today.
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5. The Meaning of Edema and Why Luke Mentions It (Very intriguing!)
The man Jesus heals has a specific illness: edema – called hydropikos in Greek. It means fluid is collecting in the tissues – a symptom of heart or kidney problems.
In the ancient world, this condition was often interpreted symbolically. The insatiable thirst of the sick was seen as a picture of greed – the endless craving for more.
People with this disease were advised not to drink – which only increased their thirst. This made the illness a spiritual image: You want more, but never have enough.
→ Luke uses this illness deliberately.
The man with edema is a symbol for greed, which Luke criticizes in other passages (e.g. Lk 12:15–21; 16:14). He represents a sickness of the heart – not just the body.
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6. Honor, Shame, and True Greatness
After the healing, Jesus tells a story. At first it sounds like simple advice: Don’t take the highest seat at a party. Sit at the lowest place – and be invited forward.
In Jesus’ time, honor was everything. A person’s worth was based on their public standing. Humility was not seen as a virtue – it belonged to slaves, servants, and the poor.
A free, respected man would have seen Jesus’ advice as weakness or groveling.
But Jesus challenges that logic.
He says: “Whoever humbles himself will be exalted.” (Lk 14:11)
He turns everyday behavior into a parable about the Kingdom of God.
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7. God is the One Who Acts – Not the Person
The phrase “will be exalted” is in the passive voice – a typical form in Jewish thought to speak of God’s action.
So it is not people or society who lift us up – it is God Himself.
→ Cf. Magnificat (Lk 1:48.52): “He has looked on the lowliness of His servant… He has lifted up the lowly.”
→ See also Ezekiel 21:31: “I bring low the exalted and exalt the lowly.”
Who humbles himself before God says:
“I depend on my Creator. I am not great by myself – but because God sees and loves me.”
That is true greatness – not pride, but trust.
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The Text from the Letter to the Hebrews
Theological Commentary and Interpretation on Hebrews 12:18–19.22–24a
Encountering God in the New Covenant – From the Mountain of Fear to the Place of Grace
Summary and Interpretation: Hebrews 12:18–24a
This passage contrasts the terrifying encounter with God at Mount Sinai (Exodus) with the heavenly encounter through Jesus in the New Covenant. Believers now come to Mount Zion – the city of the living God, to angels, to Jesus the Mediator.
It’s a spiritual shift: Not fear – but access.
The way to the holy God is no longer through terror, but through humble confidence in Jesus.
1. Literary and Theological Background of the Letter to the Hebrews
The Letter to the Hebrews is a deeply theological text that uniquely combines Old Testament typology with the priesthood of Christ. Written probably between 70 and 100 AD, it is addressed to Jewish-Christian communities under pressure – from external persecution and inner fatigue. The author (possibly Apollos or a student of Paul) was clearly a biblical theologian with high rhetorical skill.
Chapter 12 is part of the final exhortations (chapters 10–13), following the “faith hall of fame” in chapter 11 (Abraham, Moses, Rahab …). Now the readers are called to persevere.
2. Structure and Contrast of the Section
Hebrews 12:18–24 presents a clear and powerful contrast:
Verses 18–19: The memory of Mount Sinai – fire, fear, divine distance
Verses 22–24: The invitation to Mount Zion – heavenly closeness, grace, and communion
Sinai represents the Old Covenant – law, judgment, separation.
Zion represents the New Covenant – grace, nearness, eternal joy.
3. Verse-by-Verse Commentary
Verses 18–19:
“You have not come to something that can be touched, a blazing fire… darkness… a voice so terrifying that even Moses trembled.”
→ Sinai (cf. Exodus 19) was a sacred but fearsome place. God’s presence was veiled in fire and darkness. The people were warned not to come close. Even Moses was overwhelmed.
Verses 22–24:
“But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem… to Jesus, the mediator of a new covenant.”
→ This “heavenly Jerusalem” is not a physical place, but a spiritual reality: a community of angels, saints, and believers, gathered in Christ.
→ Jesus is now the mediator of the new covenant (cf. Heb 9:15).
Like Moses once stood between God and the people, Jesus now opens a new path – not through fear, but through forgiveness.
4. Theological and Historical Depth
Sinai symbolizes a religion of distance and fear: You stay away, because God is holy and you are not.
Zion symbolizes intimacy: In Christ, you may come close – not because you’re perfect, but because He is.
→ Cf. Isaiah 2:2–3; Psalm 48: both describe Zion as the place where the nations come to meet God.
The difference is clear: In Christ, we stand not in fear, but in trust.
→ 2 Tim 1:7: “God has not given us a spirit of fear, but of power, love, and self-control.”
→ John 1:17: “The law came through Moses; grace and truth came through Jesus Christ.”
5. Practical Application
Example 1:
Many people experience faith as pressure – trying to be good enough for God. Hebrews says: You are already invited – not by your deeds, but by the blood of Jesus.
Example 2:
A young man avoids church because of past shame. When he realizes faith is not about moral performance but trust in Christ, he returns – not in fear, but in gratitude.
6. Voices of Tradition
Augustine of Hippo: “Do not be afraid, little flock – you are not at Sinai, but with the Shepherd who gave His life for you.”
John Calvin: “Christ is the guarantee that we may approach God without trembling under the Law.” (Commentary on Hebrews 12)
Edith Stein (St. Teresa Benedicta of the Cross): “To meet God is to meet love, not punishment. To open yourself to Him is not to be wounded, but to be healed.”
C. S. Lewis: “The door to heaven stands open – but it can only be entered by those who know they cannot carry themselves through it.”
7. Systematic Theology: The New Covenant
The Letter to the Hebrews expresses Paul’s core theology:
We no longer relate to God through fear and Law, but through grace and nearness.
Jesus, the Mediator (Greek: mesitēs), brings us into a new relationship – lasting, intimate, and reconciled.
The New Covenant (cf. Jeremiah 31:31–34) is not a written code, but a relationship of the heart:
God writes His law not on stone, but in our hearts.
→ The Eucharistic connection is evident in Hebrews 12:24:
“Jesus’ blood speaks a better word than the blood of Abel.”
Abel’s blood cried for justice (Gen 4:10). Jesus’ blood speaks of mercy.
8. Conclusion: Faith Stands in the City of Promise – Not at the Mountain of Fear
This passage is full of comfort:
We no longer tremble before a distant God. We are welcomed into His presence.
The “heavenly Jerusalem” is hope for the weary, burned out, and doubting.
Christian faith is not constant striving before an angry judge –
It is life with the living God, based on mercy, trust, and invitation.
3. Systematic Theology: Humility as a Virtue
Catholic tradition sees humility as the root of all virtue. The Catechism teaches:
> “Humility is the foundation of prayer. Only when we recognize our poverty can we pray.” (CCC 2559)
Thomas Aquinas defines humility as:
“Truth about oneself in the light of God.”
Protestant theology likewise sees humility as the attitude of one justified by grace:
Luther spoke of “the believer who does not look to himself, but to Christ.” (WA 12, p. 312)
In Evangelical (free church) traditions, humility is often linked to servant leadership.
Billy Graham said:
> “Anyone who refuses to serve is unfit to lead.”
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Key Theological Emphasis: “All who humble themselves will be exalted” (Luke 14:11)
This saying of Jesus corresponds directly to Sirach 3:18 and Proverbs 15:33.
It is not only about social status – but about life with God:
Those who surrender to God receive life.
Practical Example:
A young teacher keeps to the background during a school conference while others boast about their success. But at the end of the year, the principal honors him: for his quiet faithfulness, patience with difficult students, and humble spirit. The lifting-up came – but not because he chased it.
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Witnesses and Voices of Tradition
Pope Francis in Evangelii Gaudium:
“Humility is the key to a missionary Church. We don’t need heroes – but servants.”
Martin Luther:
“True humility is not thinking little of yourself – but thinking greatly of Christ.”
Billy Graham:
“The proud cannot open the door of their heart – because they think it already belongs to them.”
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Inner Connection of the Three Texts
Sirach teaches the ethics of humility.
The Gospel shows how humility is lived in everyday relationships.
The Letter to the Hebrews opens the view to the heavenly dimension.
The parallel texts confirm the same core truth:
To truly meet God, one needs not power – but an open, humble heart.
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Final Appeal
Dear friends,
Let us not compete for recognition – but for love and mercy.
God does not look at status, titles, or self-promotion –
He looks at the heart.
Who is low – is lifted high.
Who surrenders – is raised by God.
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Intercessions
1. We pray for all who are overlooked – may they find dignity and welcome.
2. We pray for the powerful – for humility, conversion, and justice.
3. We pray for the Church – that she may be a servant, not a ruler.
4. We pray for young people – that they may not define themselves by status or likes.
5. We pray for those who serve others without applause – may God be close to them.
6. We pray for greater mercy in politics, economics, and media.
7. We pray for ourselves – that we may choose the lowest seat, where Jesus already waits for us.
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Post Scriptum:
For those who prefer to work with canonical (non-deuterocanonical) texts, here are scriptural parallels:
Humility despite status:
→ Prov 15:33
→ Mt 23:12
→ Lk 14:11
→ Phil 2:5–8
God reveals Himself to the humble:
→ Jas 4:6
→ Mt 11:25
→ 1 Cor 1:26–29
Moderation and self-limitation:
→ Deut 29:29
→ Rom 12:3
→ Prov 3:5–7
Pride and stubbornness:
→ Prov 29:1
→ Prov 16:18
→ Rom 2:5
Mercy and almsgiving:
→ Mt 6:1–4
→ 1 Pet 4:8
These verses show: Humility and mercy are a thread that runs through the entire Bible.
Literature References (Chicago Style):
Augustine. Enarrationes in Psalmos. PL 36, p. 455.
Bible texts according to the New Catholic Translation → www.bibleserver.de
Bonhoeffer, Dietrich. Nachfolge. Munich: Chr. Kaiser Verlag, 1937.
Bonhoeffer, Dietrich. Widerstand und Ergebung. Munich: Chr. Kaiser Verlag, 1951.
Elberfelder Study Bible. 9th ed. Wuppertal: R. Brockhaus Verlag, 2023.
Francis. Evangelii Gaudium. Vatican: Libreria Editrice Vaticana, 2013, no. 279.
Francis of Assisi. Quoted in Francis Sources. Freiburg: Herder, 2001.
Graham, Billy. Peace with God. Waco: Word Books, 1953.
Graham, Billy. The Jesus Generation. Grand Rapids: Zondervan, 1971.
Catechism of the Catholic Church. Nos. 2546 and 2778–2785. Vatican: Libreria Editrice Vaticana, 1997.
Lewis, C. S. Mere Christianity. London: HarperCollins, 1952.
Luther, Martin. Weimarer Ausgabe (WA), vol. 12. Weimar: Böhlau, 1908.
New Jerusalem Bible. 3rd ed. Freiburg: Herder, 1985.
Stein, Edith. The Science of the Cross. Freiburg: Herder, 1998.
Stuttgarter New Testament, Catholic Study Edition, 3rd Revised Edition 2024, pp. 281–282.
Stuttgarter Explanatory Bible (Protestant), 3rd ed. Stuttgart: German Bible Society, 2007.
Texts from Kevelaer
Prepared by Werner Th. Jung, Prayer Atelier Kevelaer
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