BCP Daily Office Lectionary for Tuesday, Nov. 30, 2004
Source: http://www.satucket.com/lectionary/index.htm
Morning Psalm(s): AM Psalm 5, 6 [PCUSA: 33]
Evening Psalm(s): PM Psalm 10, 11 [PCUSA: 85]
Old Testament: Isa. 1:21-31
Epistle: 1 Thess. 2:1-12
Gospel: Luke 20:9-18
St. Andrew -- See the index (link given above) for special readings.
Presbyterian Readings with Biblical Text for the Current Day:
http://www.pcusa.org/cgi-bin/lectiond.cgi
Isaiah follows the appeal for repentance (Isa. 1:16-20) with a “Lamentation over Jerusalem” (vv. 21-23, so called by Victor R. Gold and William L. Holladay, NOAB):
How the faithful city
has become a whore!
She that was full of justice,
righteousness lodged in her–
but now murderers! (Isa. 1:21)
The lament continues with charges of thievery by “your princes,” bribery, and neglect of justice for orphans and widows (v. 3). The chapter concludes with a summary of God’s judgment (v. 24) which becomes a refining process (v. 25) that restores righteousness (v. 26) and leads to redemption (vv. 27, 29-31).
As Paul reviews his ministry at Thessalonica, he takes note of shameful mistreatment at Philippi (1 Thess. 2:2; cf. Acts 16:10-40, imprisonment of Paul and Silas) and “great opposition at Thessalonica (v. 2; cf. Acts 17:5-9). He reminds them that he preached the gospel of God with an appeal that “does not spring from deceit or impure motives or trickery” (v. 3), and he did not come “with words of flattery or with a pretext for greed” (v. 5), not seeking human praise (v. 6).
Some think that opponents of Paul’s gospel sought to discredit him by comparison with wandering charlatan philosopher preachers, common at the time, including Cynics, “itinerant preachers of a philosophy of freedom from every constraint and a life lived with minimal requirements ‘according to nature’” (definition by M. D. Magee, http://www.askwhy.co.uk/christianity/0030JCQuests2.html). Whether Paul responds to such a charge, or simply to charges of deception and fraud, he emphatically denies the charge and says, “we dealt with each one of you like a father with his children, urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory” (vv. 11-12)
Jesus’ Parable of the Vineyard, sometimes called the Parable of the Wicked Tenants (Mt. 21:33-46; Mk. 12:1-12; Lk. 20:9-19) clearly represents the rejection of Jesus (the “beloved son,” Mk. 12:6; Lk. 20::13; cf. “his son,” Mt. 21:37) and his claims by a few leaders of Israel, who are clearly distinguished from the “crowds” (Mt. 21:46; “crowd,” Mk. 12:12; “people,” Lk. 20:19). The “servants” (RSV) or “slaves” (NRSV) sent by the owner of the vineyard to “collect his produce” (Mt. 21:34; “collect from then his share of the produce,” Mk. 12:2; “that they might give him his share of the produce,” Lk. 20:10), and those who were sent later (Mt. 21:36; Mk. 12:4, 5; Lk. 20:11, 12), who were beaten and killed or sent away empty-handed, represent earlier prophets. The killing of the son by the tenants represents the crucifixion of Jesus. Caiaphas and his immediate supporters owed their positions to the Romans, and their complicity with the Romans in the crucifixion is represented by the actions of the tennants. The representation of Israel by a vineyard (Mt. 21:33; Mk. 12:1; Lk. 20:9) invokes the imagery of Isaiah’s Song of the Unfruitful Vineyard (Isa. 5:1-7). Matthew and Mark refer to God’s provisions for protection and production, the “fence,” “wine press” and “watchtower” (Mt. 21:33; Mk. 12:1; cf. “watchtower,” “wine vat,” Isa. 5:2, “hedge” and “wall,” Isa. 5:5). Isaiah foresees a restored “pleasant vineyard” (Isa. 27:2-6) that will “blossom and put forth shoots,/and fill the whole world with fruit” (v. 6).
Ronald D. Worden, Ph.D.