What Can We Say

laborers-in-the-field-11thcentbyzantineWhat Can We Say. Patricia Datchuck Sánchez writes:

“Like most scriptural texts, this parable also should be evaluated and appreciated with regard for its various levels of development. At its initial or basic level, the parable defended Jesus’ missionary methodology of reaching out to extend the blessings of the kingdom to tax collectors and sinners. Whereas his contemporaries believed these to be pariah with no claim to salvation, Jesus’ words and works indicated that sinners were not only on equal footing with the righteous but were in fact the ones to whom God manifested special love and mercies.” Continue reading

The Midst of Assumptions

workers-in-vineyardCaught in the Midst of Assumptions. It is interesting that it is the “manager” or “steward” (epitropos), not the owner, who calls the workers and “gives them their pay/reward” (misthos). They are the ones who dispense what the owner considers right and just. They are also the ones who take the flak from those who disagree. I think we can all relate to being the one thrust into the middle of something not necessarily of our own making. Continue reading

Usual or Just?

Parable_of_the_Workers_in_the_VineyardCommentary. 1 “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. 2 After agreeing with them for the usual daily wage, he sent them into his vineyard. 3 Going out about nine o‘clock, he saw others standing idle in the marketplace, 4 and he said to them, ‘You too go into my vineyard, and I will give you what is just.’ 5 So they went off. (And) he went out again around noon, and around three o‘clock, and did likewise. 6 Going out about five o‘clock, he found others standing around, and said to them, ‘Why do you stand here idle all day?’ 7 They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’ Continue reading

Colliding Worlds and Grace

Gospel_MatthewLong (Matthew, Westminster Bible Companion) writes concerning the rich man story, which also applies to our text: “… we must realize that, when the young man encounters Jesus, two very different worlds collide: this world, with all its prevailing customs and values, and the radical new way of life called for in the kingdom of heaven.” [p. 220]

This radical life comes at a price. Peter understands that and so he asks, “what about us who have already given up everything,” Jesus points to the life within the kingdom and then concludes that the called-for reversal will also be evident in the order of blessing on entering the kingdom: “But many who are first will be last, and the last will be first.” (Mt 19:30) Continue reading

Assumptions about blessings

Gospel_MatthewMatthew 20:1–16  1 “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. 2 After agreeing with them for the usual daily wage, he sent them into his vineyard….

Context. In the Matthean narrative we are firmly ensconced in the midst of Jesus’ instructions, not of the crowds, but of the disciples, preparing them for not only his death and resurrection, but also for their mission to world. In other words Jesus is preparing them to be disciples – and preparing them to serve the new People of God being formed. Continue reading

Born again? Born from above?

Nicodemus and JesusJohn 3:3 Jesus answered and said to him[Nicodemus], “Amen, amen, I say to you, no one can see the kingdom of God without being born anōthen”.

Born anōthen. The expression gennēthē anōthen can be translated as “born again” or “born from above.” Some bibles opt for the “again” (TLW), some opt for “again” with a footnote to explain there is an alternative (RSV, NIV, TEV, NASB, ESV, KJV). Others opt for “from above” without explanation (NAB, NJB) or with explanation as to the alternative (NSRV, CEV). Continue reading

Lifted up to Eternal Life

Nicodemus and JesusPicking up the dialogue between Nicodemus and Jesus in John 3, we hear

11 Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. 12 If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 13 No one has gone up to heaven except the one who has come down from heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, 15 so that everyone who believes in him may have eternal life.” Continue reading

A different context in which to hear

Bronze-SerpentOur gospel is given a different context in which to hear it proclaimed. The context is provided in using The Book of Numbers 21:4-9:

With their patience worn out by the journey, the people complained against God and Moses, “Why have you brought us up from Egypt to die in this desert, where there is no food or water? We are disgusted with this wretched food!” In punishment the LORD sent among the people saraph serpents, which bit the people so that many of them died. Then the people came to Moses and said, “We have sinned in complaining against the LORD and you. Pray the LORD to take the serpents from us.” So Moses prayed for the people, and the LORD said to Moses, “Make a saraph and mount it on a pole, and if any who have been bitten look at it, they will live.” Moses accordingly made a bronze serpent and mounted it on a pole, and whenever anyone who had been bitten by a serpent looked at the bronze serpent, he lived. Continue reading

…telling the Church

be-reconciledWe now come to the last resort, which the earlier approaches have been designed to avoid. To “tell the church” must presumably require a public statement when the community is gathered (rather than a whispering campaign). Such publicity must be avoided where possible, but may prove to be inevitable if the problem is to be solved. The object of the gathering is not to pronounce judgment but to strengthen the pastoral appeal, in the hope that the offender may yet “listen” (akouo). The offender, faced by the disapproval of the whole local disciple community, ought surely to recognize that this was not just a personal grievance on the part of the initiator. Anyone who is not willing to accept such united testimony may then properly be regarded as no longer a fit member of the community. “You” (singular, referring to the individual who raised the issue, not, at least explicitly, to the community as a whole) should then treat them as “a Gentile and a tax-collector.” Continue reading

What is at stake?

what-is-discipleshipSin, of whatever form, is not to be tolerated within the disciple community, but is to be dealt with when it is noticed. But what is at stake is winning over the brother or sisters. The pastoral purpose of the approach is underlined by the verb “win,” which shows that the concern is not mainly with the safety and/or reputation of the whole community but with the spiritual welfare of the individual. “Win” suggests that the person was in danger of being lost, and has now been regained; it reflects the preceding image of the shepherd’s delight in getting his sheep back (v.12). Continue reading