28th Sunday A

Jeff Bagnall • 12 October 2023

The first reading is a very upbeat announcement of the good times that the Lord will bring about for all nations. This is not just about the freedom of the Jews who have been in captivity, but it is a universal message of good times, with plenty of all the fruits of the earth and no fear of troubles. The destruction of death might be seen by Christians as the announcement of life after death, but when this message was first delivered, probably in the 6 ^th century BC, it meant no more will enemies kill each other. All these wonderful gifts from God are, however, delivered to all peoples “on this mountain,” a phrase that initially refers to the city of Jerusalem which is centred upon and around a prominent hill in the countryside; though the phrase was used symbolically to refer to all the people of Israel. So we see in this passage the basis for a future view of what God will do for all people on earth, but with the restriction of it being centred on the people of Israel; it is the vision of a prophet who sees the future darkly, reading it from the worldly state of affairs that he interprets from the standpoint of his assured belief that his is also the god of those who share his faith. We know ourselves that many of us Christians are caught in similar limitations in our vision of God’s relationship with the whole world and its people.

The Christians of Philippi made up the first community that Paul established about 50 AD in Europe. Though at first he preached to the Jews, it soon expanded into a mostly Gentile Christian church. They had on several occasions sent funds to him during his further missionary activities, and there was a caring friendship between him and them. The letter to the Philippians that is in the New Testament is most likely a conflation of extracts from several (maybe three) letters that he wrote to them at different times and about different matters. The resulting letter that we have comprises different sections with different tones and we can detect a number of different apparent endings in the last chapter. The two passages we have as our second reading today, are from one of these endings (verses 12-14 and 19-20). They reflect a situation where Paul has received more financial support from them brought to him by a respected member of the community named Epaphroditus; but while thanking them, he indicates that he can manage, for he has experienced both sufficiency and hardship, but has always been supported by God. He wants them to know also that God will see that they are all right (as He does us), and he gives glory to God for this – as we should.

The parable in today’s reading, seems to be drawn from a source used also by Luke, and even in a writing not in the New Testament, the Gospel of Thomas; the source is often referred to as Q (which is just short for the German ‘quelle’ meaning source). Matthew has altered the parable to have a somewhat different meaning that is more in line with his way of thinking. It is addressed specially to the priests and the Pharisees. The story is about a king putting on a banquet for his son; the invitations are rebuffed and the carriers of them ill-treated (even killed), so the king has his vengeance on them destroying their city. And then the commoners are invited and respond gratefully, yet some of them are ill-prepared and get thrown out (to hell). This is about God trying to win over the people (the Jews) with prophets and preachers, but they were not heeded at all. It is about the disasters that have befallen them – even the destruction of the Temple which happened in 70 AD by the Romans. It is about the Gentiles being invited, like the Christian communities open to all people. But finally it is about the need to repent sin and put on the new Christian way of life (like a garment) even if you are part of the community, else it will not go well with you.

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Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

22nd Sunday in Ordinary Time - 2026 - Year A

by Jeff Bagnall • 27 August 2026

It's not so long ago that we were reading of Elijah wanting to die because of his failure to inspire the people and because of a death-threat against him. Jeremiah was in a worse situation in Judah around the 7th century BC. In that land, regard for Yahweh and the Covenant was almost entirely abandoned, and God urged Jeremiah to preach about the inevitable political demise and eventual national disaster. He had a respite from his work for a short time during the reign of Josiah; for this king tried to reintroduce the recognition of the Law of God as found written in what we now see as the early books of the bible, especially Exodus, Leviticus and Deuteronomy. But this reform soon failed, and idolatry and fertility cults regained popularity. Despite extreme reluctance, Jeremiah began the work of his calling, which was to bring him general disfavour, occasional imprisonment or confinement and continued unpopularity. There was some upbeat aspects to his message at times, particularly the one about God wanting to set up a new covenant within the hearts of the people. He suffered a tormenting turmoil in his own life; it resulted both from his natural abhorrence of preaching against his own people and from the deep and inescapable inner compulsion to undertake the vocation given him by God – announcing the people's downfall. Doing God’s will is not always an obviously good thing! Our reading is his outcry at this personal conflict within him.

21st Sunday in Ordinary Time - 2026 - Year A

by Jeff Bagnall • 19 August 2026

During the time of the prophet Isaiah, the kingdom of Judah was threatened by the Assyrian empire from the east. Isaiah had recommended trusting in God to save the people and God would be with them. But the king and leaders didn’t see it this way, they felt they would loose, and forfeit their privileged positions, if not their lives. They made some sort of a pact with the emperor of Assyria so that Jerusalem was spared, although the rest of the country was invaded. So Isaiah, as we read today , reprimand Shebna the royal steward, and announced a replacement, who will be the leader to make decisions in the future; he will have the symbols of office, the sash, the robe, the key to the ordering of the country’s affairs, and will keep them safe like the peg for a tent. This passage seems to be in the mind of Matthew when he writes of Peter receiving the leadership office in our gospel reading. But the historical events behind it challenge us severely in our relationship with our world and with God, just as the sermon on the mount in the New Testament does: if anyone wants your shirt give them your coat as well, if anyone strikes you turn the other cheek, love you enemies… (see Matthew 5:38-48).