Monday, September 18, 2017

Always Expanding the Base – 24 September 2017 – 16th Sunday after Pentecost/ Lectionary 25

Matthew 20:1-16

As is often the case in Matthew’s gospel, there is no clear context for the parable. Nor is there a parallel to this parable in another gospel. We may guess that in telling this parable, Jesus was responding to criticism that he was paying more attention to those outside the law (e.g., tax collectors, prostitutes) than to those who abided by the law of Moses. . .

The evangelist gives his own interpretation by locating the parable after the exchange between Jesus and his disciples about what the disciples will receive for having left everything to follow Jesus. Jesus promises great rewards to his disciples, but he also adds the warning: “many who are first will be last, and the last will be first” (19:30). The parable of the laborers in the vineyard reminds the original twelve that other disciples will follow them, and God’s generosity is such that they all receive the same reward: eternal life in the kingdom of heaven. . .  

The . . . parable is neither a lesson in economics nor in morality. It is about the generosity of God’s grace to the last as to the first. –– Frank C. Senn

Jonah 3:10––4:11

The prophet Jonah had been called to proclaim to the great Syrian city of Nineveh that unless the city repented of its evil ways, God would destroy it. After evading God’s call once (and being thrown into the sea and swallowed by a great fish), Jonah did the job God had given him. . . and the whole city repented. . .

Jonah is angry that God relented and did not punish the Ninevites. God uses the bush that shades Jonah and then withers (further angering Jonah) to make a point:

. . . If Jonah cared so much for the bush, which he didn’t even cause to grow, why should God not care for the great city of Nineveh?

Since Nineveh was a gentile city, the whole story of Jonah can be taken to be an expression of God’s concern and grace for God’s gentile children, with the implication that God’s Jewish children ought to . . . sympathize with . . . all God’s wayward children. –– Frank C. Senn

Philippians 1:21-30

Remaining faithful in the absence of the apostle to lead them must have been an issue for this church since Paul’s letter emphasizes persistence in the faith in the face of opposition. This opposition perhaps came more from the pagan society of Philippi. . . than from opposing parties in the church since Paul does not get into particular theological controversies in this letter but does make the Christian faith a life and death matter.

Since Philippi was a military town, the Roman civil religion probably flourished as strongly as any local cult. We are aware that Christians were not considered good citizens because of their refusal to participate in emperor worship. . . .

Perhaps in this context, Paul presents the example of his own situation as an encouragement to the Philippian Christians. Paul is apparently under armed guard, but this has given him an opportunity to witness to Christ. He . . . sees positives no matter what happens. If he lives, he continues to witness to Christ. If he dies, he gets to be with Christ. . . . The bond between apostle and church is that they suffer together because of their faith in Christ. –– Frank C. Senn



Frank C. Senn, an ELCA pastor who served Immanuel Lutheran Church in Evanston, Illinois, from 1990-2013, has also taught liturgy courses at a number of seminaries and divinity schools and published thirteen books mostly on the history of the liturgy.


Homily Service 38, no. 10 (2005): 33-45.



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