Today in the Spirit: Proper 20A
In our year-long meditation from Matthew on the revelation of Jesus, the church now moves us forward to a point just before our Lord’s triumphal entry into Jerusalem.
The assigned Gospel reading is Matthew 20:1-16. Only Matthew contains the parable of the workers in the vineyard, which Jesus delivered to the disciples after teaching them about the Father’s generosity toward dedicated gospel workers (see Mt. 19:28-30). The theme of the parable is the excessive and perplexing generosity of God and the avoidance of resentment toward God for giving out as he pleases. “‘Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’” (15).
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In our worship, Jonah’s example in the assigned Old Testament reading, Jonah 3:10-4:11, highlights the theme of the Gospel reading. Jonah is “exceedingly angry” (4:1) toward YHWH for acting compassionately toward the Ninevites. God asks a question of Jonah similar in tone to the one the landowner addresses to his workers in the parable: “‘And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?’” (4:11).
The surprising reference to God’s concern for even “much cattle” in that last verse in the Jonah reading is a motive of praise by “David” in the appointed Psalm 145:(1-13)14-21. In the second half of the psalm required by the church in the lectionary, we will sing or say in our worship: “The eyes of all wait upon you, O LORD, and you give them their food in due season. You open wide your hand, and fill all things living with plenteousness” (15-16).
Over the next four weeks, the church assigns a series of readings from Paul’s letter to the Philippians. In Philippians 1:21-27, Paul, in contrast to Jonah, who would rather die than see the Ninevites saved, declares his willingness to go on living in the world if it means he “will remain and continue with [the saints in Philippi], for your progress and joy in the faith” (25).
The appointed collect this week is one of just a few composed by Thomas Cranmer’s own hand for the BCP 1549. The language of 1 Corinthians 13 expresses his original intention that this prayer be used to prepare the church community for Lent (note: 1 Corinthians 13 is still an assigned reading for Last Epiphany C). Always the reformer, Cranmer will discourage the faithful from carrying out Lenten disciplines like fasting and prayer without the love of God foremost in their minds: “O Lord, you have taught us that without love, all our deeds are worth nothing: Send your Holy Spirit and pour into our hearts that most excellent gift of charity…”
The Collect
O Lord, you have taught us that without love, all our deeds are worth nothing: Send your Holy Spirit and pour into our hearts that most excellent gift of charity, the true bond of peace and of all virtues, without which whoever lives is counted dead before you; grant this for the sake of your Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Should I Not Pity Nineveh? (Jonah 3:10–4:11)
3:10 When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it. 4:1 But it displeased Jonah exceedingly, and he was angry. 2 And he prayed to the Lord and said, “O Lord, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster. 3 Therefore now, O Lord, please take my life from me, for it is better for me to die than to live.” 4 And the Lord said, “Do you do well to be angry?” 5 Jonah went out of the city and sat to the east of the city and made a booth for himself there. He sat under it in the shade, till he should see what would become of the city. 6 Now the Lord God appointed a plant and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort. So Jonah was exceedingly glad because of the plant. 7 But when dawn came up the next day, God appointed a worm that attacked the plant, so that it withered. 8 When the sun rose, God appointed a scorching east wind, and the sun beat down on the head of Jonah so that he was faint. And he asked that he might die and said, “It is better for me to die than to live.” 9 But God said to Jonah, “Do you do well to be angry for the plant?” And he said, “Yes, I do well to be angry, angry enough to die.” 10 And the Lord said, “You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night and perished in a night. 11 And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?”
Jonah 3:10–4:11
The issues between YHWH and Jonah here are comparable to those between the landowner and the day laborers in the Gospel reading parable. The complaint in both cases is the perceived injustice of the one in power being generous as he sees fit. Jonah, for his part, is so “angry” (note: the repetition of the word in vv. 3:10,4:4,9) that he has what appears to be a nervous breakdown: he wants to die; he storms off to see if Nineveh might in the end be destroyed.
As he is with Elijah on Mount Horeb (1 Kgs. 19), YHWH is gentle but firm with Jonah. (Note how in contrast to Jonah who is angry, YHWH is called “slow to anger” (4:2), using traditional Hebrew liturgical language). He communicates to Jonah that his anger is irrational, and that as a prophet he has neglected the mission of God to reach all nations of the world through Israel.
Devotionally, we must be careful not to distance ourselves from Jonah’s state of mind here: rather, we must admit we become irrationally angry from time to time. We can fall far off balance when circumstances threaten our safety or our cherished worldviews. In our fits of rage, we do well to respond to the Holy Spirit’s leading and pray as Jonah does. When we do, and often even when we don’t, God who is “gracious and merciful” (4:2) will come to us with sweet counsel. He will not justify our wrongheadedness and fulfill our desires for vengeance, but he can be counted on to put us back on the right track of surrendering to the will of God, of showing forbearance toward others, and of complying with that which is necessary for undertaking the mission of the gospel of Christ.
Today, Holy Spirit, meet us whenever we are in a crazed state of misplaced “anger” toward others. Speak to us, that we might repent and be restored to a right mind. Maintain us fit for purpose in the ministry of the gospel.
All Who are Falling… and All Who Are Bowed Down (Psalm 145(1-13)14-21)
[1 I will magnify you, O God my King, *
Psalm 145:1-21, New Coverdale Psalter (BCP 2019)
and I will praise your Name for ever and ever.
2 Every day will I give thanks to you, *
and praise your Name for ever and ever.
3 Great is the LORD, and most worthy to be praised; *
there is no end of his greatness.
4 One generation shall praise your works to another, *
and shall declare your power.
5 As for me, I will be talking of the glorious splendor of your majesty, *
and of all your wondrous works.
6 They shall speak of the might of your marvelous acts, *
and I also will tell of your greatness.
7 The remembrance of your abundant goodness shall they proclaim, *
and they shall sing of your righteousness.
8 The LORD rd is gracious and merciful, *
long-suffering, and of great kindness.
9 The LORD is loving to everyone, *
and his mercy is over all his works.
10 All your works praise you, O LORD, *
and your faithful servants give thanks to you.
11 They speak of the glory of your kingdom *
and talk of your power,
12 That your power may be known to the children of men, *
even the glorious splendor of your kingdom.
13 Your kingdom is an everlasting kingdom, *
and your dominion endures throughout all ages.]
14 The LORD upholds all those who fall *
and lifts up all those who are bowed down.
15 The eyes of all wait upon you, O LORD, *
and you give them their food in due season.
16 You open wide your hand, *
and fill all things living with plenteousness.
17 The LORD is righteous in all his ways *
and merciful in all his works.
18 The LORD is near to all those who call upon him, *
to all who call upon him faithfully.
19 He will fulfill the desire of those who fear him; *
he also will hear their cry and will help them.
20 The LORD preserves all those who love him, *
but he will destroy all the ungodly.
21 My mouth shall speak the praise of the LORD; *
and let all flesh give thanks unto his holy Name for ever and ever.
Or, “The LORD supports all who fall, and lifts up all who are bent over” (14, NET). In our worship using the psalms, we should be aware that the Hebrew parallel lines in the songs are not straightforward repetition. Most often, if we read them slowly enough to grasp them, we find added devotional value: one idea leads to a second, greater one; and our eyes as worshipers are opened wide, then wider, as we continue.
Consider the opening verse of the section the church highlights this week: “The Lord upholds all those who fall; and lifts up all those who are bowed down” (14). Our ears are tuned first to the repeated words: two times we say “all those,” communicating that YHWH leaves no one behind in trouble. But then the contrast between “upholds” (supports from under) in the first part and “lifts up” (takes up from above) displays a wider picture: On one hand, whether we are falling or fallen, we find God supports us such that the landing is not as hard as it could be; and on the other, when we want to rise up but find no assistance (“bowed down”), God is there to raise us up. God himself provides the help needed to lift us up.
Meditating on the two parts of this verse together, we conclude it is prudent to remain in constant fellowship with God through good times and bad–whether at the top of a hole, on the way down, or at the bottom. So often we operate on the strength of our own resources all the way up (or down) to the point we are unable; then and only then do we call on God. How much refreshment and life-giving experience from above we miss altogether by taking an “only as needed” approach to life with God.
In one entry of The Imitation of Christ, Thomas à Kempis prays:
O Perpetual Light, transcending all sources of created light! Let the ragged lightning bolt from the sky search the nooks and crannies of my soul, purify, glorify, clarify, vivify—with all Your powers—my spirit that it may cling to You with joyful hugs.
Thomas à Kempis, The Imitation of Christ
Today, dear Spirit, build us up by the fullness of “David”’s insight in his poetry, whether I am up or down, and with à Kempis’ desire to give you access to “all the nooks and crannies of my soul.”
Worthy of the Gospel of Christ (Philippians 1:21-27)
21 For to me to live is Christ, and to die is gain. 22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again. 27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, [28 and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict that you saw I had and now hear that I still have.]
Philippians 1:21-30 (including my addition of vv. 28-30)
Here I suggest adding vv. 28-30 to the assigned reading. To end at v. 27 cuts Paul’s writing off at mid-sentence. It is not only less awkward to include read the added verses, their content includes an important point Paul would make in his exhortation to the church beginning at v. 27: “Only let your manner of life be worthy of the gospel of Christ…” leads to encouragement to his reader to be “standing firm in one spirit” and “striving side by side” (27). Thus, he has introduced the theme of opposition and suffering for the gospel which he expands upon in vv. 28-30:
For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, engaged in the same conflict that you saw I had and now hear that I still have.
vv. 29-30
Paul brings to full circle the argument he makes to make the church’s service to the gospel like his own.
Devotionally, we are meant not only to learn something about Paul the apostle, but also to imitate him. The work of “the gospel” creates considerable dust in the spiritual air, and the saints in the very center of the confusion must learn to cope with the tension produced, “not only believe in him but also to suffer for his sake” (29). We need to be devoted to Christ, yes; and as such to be fitted with endurance to engage with opposition, just as Paul does in his partnership with Christ and the church.
In a personal letter, C. S. Lewis addresses the issue of willingly entering suffering for Christ this way:
No amount of falls will really undo us if we keep picking our-selves up each time. We shall of course be very muddy and tattered children by the time we reach home. But the bathrooms are all ready, the towels put out, & the clean clothes are in the airing cupboard. The only fatal thing is to lose one’s temper and give it up. It is when we notice the dirt that God is most present in us; it is the very sign of His presence.
Today, in the Spirit, reading Paul’s full message here, let us take up the challenge to participate wholeheartedly in that gospel movement of Christ, hardships and all, with our local church, in our community, and beyond.
A Master of a House Who Went Out (Matthew 20:1-16)
[Jesus to his disciples]: “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 8 And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ 16 So the last will be first, and the first last.”
Matthew 20:1-16
Much of the attention we give to this parable is on the dialogue in the last few verses, and appropriately so. However, the “generosity” (15) of the master is on full display not only at the point of distributing wages in the evening, but also through the earlier parts of the day when, as Jesus tells the story, he ventures out again and again to look for the workers. A detail that would not have been lost on Jesus’ listeners in first-century Palestine is that it is the master himself, and not a servant, who goes out “early in the morning” (1) and throughout the day right up to “the eleventh hour” (6).
Devotionally, we do well to equate the whole picture of “the master” in the parable to God’s manner of relating to us. In some aspects of our walk with Jesus, we are what those who study technology call the “early adopters,” coming on board right away with God’s call and laboring long. In other areas, we wake up late and are rewarded quickly with fruit beyond what our labor merits. At one point, we experience the surprise of being treated better than we deserve; at another, if we are honest, the resentment that comes with watching newcomers receiving the same rewards we enjoyed only after years of toil, “a good measure, pressed down, shaken together, running over” (Luke 6:38). (We pastors are especially prone to looking to see what other pastors in the line ahead of us receive by way of church growth).
Today, Holy Spirit, listening carefully to every part of the parable of the workers in the vineyard, let me recognize in your treatment of deserving and undeserving workers alike the same “generosity” you have shown me over time. Help me set jealousy aside and replace it with rejoicing and wonder at who you are, through Jesus Christ our Lord.
Today in the Spirit
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