Year A

Jan 12 2025

Scripture Study for

Chapters 25–27 of Isaiah contain certain elements found in later apocalyptic literature: worldwide judgment, cosmic upheaval, God’s defeat of dark powers and deliverance from them, and the enthronement of God in the temple on the holy mountain in Jerusalem. The image of a banquet, which God hosts on this mountain, conveys the abundance and joy that the rescued faithful will experience once God has defeated the dark forces. The most powerful of these, death itself, will also fall, leaving nothing to mar the joy of God’s reign over “all nations” as the devastated world is renewed. Those who have been brought to God’s mountain will be safe from all harm, for the divine protection (“hand”) will rest on the mountain.

Paul has apparently received some money from the Philippians, prompting him to comment on the vicissitudes of his apostleship, which has its material as well as spiritual high and low points. At times he has been comfortable and at other times his circumstances have been more “humble.” From this he has learned how to “go with the flow,” accepting whatever comes along. As always, the strength to persevere comes from Christ, who supplies everything Paul could possibly need. This confidence in the providential care of God allows Paul to be open to whatever comes. Throughout the letter, in various ways, this theme of radical selflessness has appeared, rooted not only in the example of Christ but also trust in God.

Jesus teaches consistently in Matthew’s Gospel that while absolutely everyone is invited to enter the kingdom of heaven, the price of admission is high. The gate is narrow and the road is difficult, and few find it (7:13–14). The guest in the parable represents those who have failed to understand this fundamental teaching. He has taken up the king’s generous invitation, but by failing to dress appropriately (even though, we must assume, he could have), he has demonstrated an overly casual attitude, treating the event as if it were simply a matter of “come as you are,” an insult to the generosity of the king. The kingdom of God, the parable reminds us, is not something we should take for granted.

Jan 12 2025

God the Gardener

On this day of honor for St. Francis of Assisi, the prophet Isaiah describes how much God the gardener cherishes the vineyard—such care, such choice vines the divine hand has planted! That image naturally turns my thoughts to my relationship with my garden. I too get attached to my plants. I start my lavender and tomatoes from seed. I place them into soil that I have composted and manured. But my attachment is only a semblance of the devotion that God has for the human vineyard.

Last summer when I came back from vacation, the bunnies had chewed all my pole beans at ground level. The deer had chomped the tops off the sunflowers. Oh, I was exasperated. Imagine the angst when the stone fence around your vineyard is allowed to crumble so that wild beasts trample and eat all your grapevines. When you deeply care about something, you are more deeply hurt when it is not cared for.

Jesus’ parable mirrors the Old Testament prophets’ solemn warnings to the leaders of Israel. The “Great-I-Am” is looking for fruit. But there is no fruit. God’s distress is with caregivers who do not give care. Leadership means to cherish and tend the vineyard, to do everything necessary to bring it to fruition.

As we read this series of vineyard parables in Matthew, we might question whether God is very “nice.” We hear death and destruction, the wrath of the landowner and handing the stewardship to another— Jesus’ ending is not “nice.” Though American culture places a high value on “niceness,” there is no “nice” in the Bible. God is merciful. God is kind. God also wants justice. God intends for this vineyard to be treated right. Woe to those who do not.

Consider/Discuss

We throw our whole heart into many things in life—gardens, children, relationships, parish, school, job, business, and so on. What does it feel like when something we care about yields “rotten grapes”? What role does (or doesn’t) “righteous indignation” play in the Christian life?
In my early days of gardening, I was too “nice” to thin overgrown perennials and throw out diseased tomatoes. As a result, the whole garden suffered. What are the challenges to “just letting things go”? How do we balance that with pruning for the “greater good”?

Living and Praying with the Word

Lord our God, you are true. You are honorable. You are good. Thank you for caring for each of us and all of us so deeply. In whatever role you give us in life, send us your grace to discern how we are to lead and care for those whom you entrust to us. Help us to listen carefully to your warnings and not be so self-assured that we do not hear your correction. Not to us, but to you, is the glory when our efforts bear good fruit.

Jan 12 2025

Scripture Study for

The prophet Isaiah sings of “my friend” who had a vineyard. Israel is often spoken of in the Bible as the vine God has planted or the vineyard God has cultivated. God has put a great amount of work and care into the vineyard, giving it everything it needs to produce a “crop” of righteousness and fidelity to God, only to find the wild and useless grapes of injustice and bloodshed. Just as a vineyard owner might rightly and prudently abandon the vineyard, so God might do the same to Israel. The oracle, then, is meant to justify the divine decision to bring judgment and exile to Judah, absent the desired repentance.

It is clear from Paul’s letter that the Philippians struggled with internal tensions as well as outside opposition. Although the Christian path is difficult—Paul himself has likened it to a prize toward which one constantly strives—it is in fact a joyous struggle because it involves becoming more like Christ and it occurs “in Christ.” This transformation is slow, and perhaps painful, but it manifests itself in peace, kindness, calm. The struggle the Philippians are undergoing tests their resolve to follow Christ, but they must know that it is a path marked out by what is true, honorable, just, pure, lovely, and gracious. In a word, it is the path to excellence on which they travel with their God and Messiah.

In this third vineyard-owner parable, the tenants rebel and take over the vineyard as if it belonged to them, refusing to recognize the rights of both the vineyard owner (God) and his son (Jesus). The curious feature is the statement that they killed the son in order to acquire the inheritance, which suggests a desire to appropriate to themselves his authority. The chief priests and the scribes, then, are being accused not of failing to recognize the authority of Jesus but seeking to destroy him precisely because they do recognize him as the son. Jesus accuses them of profound malice in seeking to appropriate to themselves his authority over the vineyard (Israel).

Jan 12 2025

Can You Be Coached?

I recall a blue sky, a hot grassy field at Sand Run field, and a dozen twelve- to thirteen-year-old boys in their red WASA soccer jerseys. “Out on the field,” I called to the team. “Sure, Coach,” a short-haired athletic boy yelled out as he jogged toward the goal. A bigger lad stood by the sideline with his arms crossed. He didn’t move. He didn’t look at me. His body language exuded “No.” What was I supposed to do? “Please? We want you out there.” He looked me in the eye, shrugged, and lumbered onto the field.

As the season went on, the first “willing” player was skilled and he let the other twelve-year-olds know that he was good—and that he didn’t feel that he could learn anything from me about soccer. He didn’t get any better.

The second “unwilling” player endured ridicule for being a little chunky and a little slow, but he paid attention. He had never played soccer before. But he learned. He got better. He never became a soccer legend, but he was a delight to coach.

Sometimes we may be tempted to get a little spiritually cocky. We know that we are loved. We know that we matter. We may be the first to jog out onto the field.

But sometimes we avoid looking God in the eye because we don’t think that we quite measure up. “Nah, I don’t really think so,” may be our response when someone tells us, “God loves you.” How could God be pleased with us? Want a relationship with us? Care about us?

Coachability—it makes all the difference. Jesus told the Pharisees that “tax collectors and prostitutes are entering the kingdom of God before you.” The Lord wasn’t looking for the perfect. He was looking for the coachable.

Consider/Discuss

When is it hard to “look God in the eye”? In what ways do you (or do you not) feel that you have to be perfect in order to measure up to God?
Have you ever felt like you told God, “No”? What happened when that turned around to “Yes”? In what ways would you hope to be more coachable?

Living and Praying with the Word

Lord, I’m tired. I don’t want to pray. I want to go to bed. I want to curl up under the comforter and shut the world out. What’s that you say? You want my “no” to be “yes”? You’ll be listening to my breathing? Counting the hairs on my head? Moving within me even when I sleep? Oh. Okay. Well, come on then, let’s pray.

Jan 12 2025

Scripture Study for

The reading from Ezekiel emphasizes that the divine will is for the wicked to turn from sin and toward God. What God sees is the direction in which one is currently headed, rather than where one has been. This sounds good when we have turned from evil to good, but the principle is less congenial when we have turned from good to evil. In response to the accusation of unfairness, God notes that what is in fact “unfair” is the human desire to have God always forget past sin but never forget past virtue. God’s “fairness” consists in holding us responsible for the life we have chosen rather than the one we have forsaken.

We surmise from Paul’s letter to the Philippians that there were divisions within the community, exacerbated by outside opposition. So Paul strongly encourages unity: same mind, same love, united in heart, thinking one thing. This unity is found by sharing the same attitude that Christ had, which was sacrificial kenosis (“emptying”), setting aside his own interests for those of others. The force of the exhortation is sympathy or empathy, regarding others as “one with oneself,” just as Christ united himself with humanity even to the point of death. Just as there was in Christ no selfishness, no holding back, no concern with “rights” or “prerogatives,” so it should be for the Philippians.

The parable of the two sons presents a clear analogy: only those who actually do the will of God, even if they refuse at first, will enter the kingdom. The parable involves two sons, highlighting the fact that even the tax collectors and prostitutes are children of God—disobedient at first, and maybe for a long time, but children nonetheless. The chief priests and the elders, who thought they were following the will of God, were given the opportunity to reassess that belief when John came preaching repentance. They refused to listen to him, even when they observed the conversion of sinners at his preaching. Those who thought they had no need to repent were mistaken.