Twenty-seventh Sunday in Ordinary Time
Lectionary: 139
Lectionary: 139
Let me now sing of my friend,
my friend's song concerning his vineyard.
My friend had a vineyard
on a fertile hillside;
he spaded it, cleared it of stones,
and planted the choicest vines;
within it he built a watchtower,
and hewed out a wine press.
Then he looked for the crop of grapes,
but what it yielded was wild grapes.
Now, inhabitants of Jerusalem and people of Judah,
judge between me and my vineyard:
What more was there to do for my vineyard
that I had not done?
Why, when I looked for the crop of grapes,
did it bring forth wild grapes?
Now, I will let you know
what I mean to do with my vineyard:
take away its hedge, give it to grazing,
break through its wall, let it be trampled!
Yes, I will make it a ruin:
it shall not be pruned or hoed,
but overgrown with thorns and briers;
I will command the clouds
not to send rain upon it.
The vineyard of the LORD of hosts is the house of Israel,
and the people of Judah are his cherished plant;
he looked for judgment, but see, bloodshed!
for justice, but hark, the outcry!
my friend's song concerning his vineyard.
My friend had a vineyard
on a fertile hillside;
he spaded it, cleared it of stones,
and planted the choicest vines;
within it he built a watchtower,
and hewed out a wine press.
Then he looked for the crop of grapes,
but what it yielded was wild grapes.
Now, inhabitants of Jerusalem and people of Judah,
judge between me and my vineyard:
What more was there to do for my vineyard
that I had not done?
Why, when I looked for the crop of grapes,
did it bring forth wild grapes?
Now, I will let you know
what I mean to do with my vineyard:
take away its hedge, give it to grazing,
break through its wall, let it be trampled!
Yes, I will make it a ruin:
it shall not be pruned or hoed,
but overgrown with thorns and briers;
I will command the clouds
not to send rain upon it.
The vineyard of the LORD of hosts is the house of Israel,
and the people of Judah are his cherished plant;
he looked for judgment, but see, bloodshed!
for justice, but hark, the outcry!
Responsorial
PsalmPS 80:9, 12, 13-14,
15-16, 19-20
R. (Is 5:7a) The
vineyard of the Lord is the house of Israel.
A vine from Egypt you transplanted;
you drove away the nations and planted it.
It put forth its foliage to the Sea,
its shoots as far as the River.
R. The vineyard of the Lord is the house of Israel.
Why have you broken down its walls,
so that every passer-by plucks its fruit,
The boar from the forest lays it waste,
and the beasts of the field feed upon it?
R. The vineyard of the Lord is the house of Israel.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. The vineyard of the Lord is the house of Israel.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
O LORD, God of hosts, restore us;
if your face shine upon us, then we shall be saved.
R. The vineyard of the Lord is the house of Israel.
A vine from Egypt you transplanted;
you drove away the nations and planted it.
It put forth its foliage to the Sea,
its shoots as far as the River.
R. The vineyard of the Lord is the house of Israel.
Why have you broken down its walls,
so that every passer-by plucks its fruit,
The boar from the forest lays it waste,
and the beasts of the field feed upon it?
R. The vineyard of the Lord is the house of Israel.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R. The vineyard of the Lord is the house of Israel.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
O LORD, God of hosts, restore us;
if your face shine upon us, then we shall be saved.
R. The vineyard of the Lord is the house of Israel.
Reading 2PHIL 4:6-9
Brothers and sisters:
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
AlleluiaCF. JN 15:16
R. Alleluia,
alleluia.
I have chosen you from the world, says the Lord,
to go and bear fruit that will remain.
R. Alleluia, alleluia.
I have chosen you from the world, says the Lord,
to go and bear fruit that will remain.
R. Alleluia, alleluia.
GospelMT 21:33-43
Jesus said to the chief priests and the elders of the people:
"Hear another parable.
There was a landowner who planted a vineyard,
put a hedge around it, dug a wine press in it, and built a tower.
Then he leased it to tenants and went on a journey.
When vintage time drew near,
he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat,
another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones,
but they treated them in the same way.
Finally, he sent his son to them, thinking,
'They will respect my son.'
But when the tenants saw the son, they said to one another,
'This is the heir.
Come, let us kill him and acquire his inheritance.'
They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?"
They answered him,
"He will put those wretched men to a wretched death
and lease his vineyard to other tenants
who will give him the produce at the proper times."
Jesus said to them, "Did you never read in the Scriptures:
The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?
Therefore, I say to you,
the kingdom of God will be taken away from you
and given to a people that will produce its fruit."
"Hear another parable.
There was a landowner who planted a vineyard,
put a hedge around it, dug a wine press in it, and built a tower.
Then he leased it to tenants and went on a journey.
When vintage time drew near,
he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat,
another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones,
but they treated them in the same way.
Finally, he sent his son to them, thinking,
'They will respect my son.'
But when the tenants saw the son, they said to one another,
'This is the heir.
Come, let us kill him and acquire his inheritance.'
They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?"
They answered him,
"He will put those wretched men to a wretched death
and lease his vineyard to other tenants
who will give him the produce at the proper times."
Jesus said to them, "Did you never read in the Scriptures:
The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?
Therefore, I say to you,
the kingdom of God will be taken away from you
and given to a people that will produce its fruit."
Meditation: The stone which the builders
rejected
What is the message of
the parable of the vineyard? Jesus' story about an absentee landlord and his
not-so-good tenants would have made sense to his audience. The hills of Galilee
were lined with numerous vineyards, and it was quite common for the owners to
let out their estates to tenants. Many did it for the sole purpose of
collecting rent.
The Lord's vinyeard in the house of his people
Why did Jesus' story about wicked tenants cause offense to the scribes and Pharisees? It contained both a prophetic message and a warning. Isaiah had spoken of the house of Israel as "the vineyard of the Lord" (Isaiah 5:7). Jesus' listeners would have likely understood this parable as referring to God's dealing with a stubborn and rebellious people.
The Lord's vinyeard in the house of his people
Why did Jesus' story about wicked tenants cause offense to the scribes and Pharisees? It contained both a prophetic message and a warning. Isaiah had spoken of the house of Israel as "the vineyard of the Lord" (Isaiah 5:7). Jesus' listeners would have likely understood this parable as referring to God's dealing with a stubborn and rebellious people.
This parable speaks to us today as well. It richly
conveys some important truths about God and the way he deals with his people.
First, it tells us of God's generosity and trust. The vineyard is well equipped
with everything the tenants need. The owner went away and left the vineyard in
the hands of the tenants. God, likewise trusts us enough to give us freedom to
run life as we choose. This parable also tells us of God's patience and
justice. Not once, but many times he forgives the tenants their debts. But
while the tenants take advantage of the owner's patience, his judgment and
justice prevail in the end.
Gift of the kingdom
Jesus foretold both his death on the cross and his ultimate triumph. He knew he would be rejected and put to death, but he also knew that would not be the end. After rejection would come glory - the glory of his resurrection from the grave and his ascension to the right hand of the Father in heaven.
Jesus foretold both his death on the cross and his ultimate triumph. He knew he would be rejected and put to death, but he also knew that would not be the end. After rejection would come glory - the glory of his resurrection from the grave and his ascension to the right hand of the Father in heaven.
The Lord blesses his people today with the gift of his
kingdom - a kingdom of righteousness, peace, and joy in the Holy Spirit. And he
promises that we will bear much fruit if we abide in him (see John 15:1-11). He
entrusts his gifts and grace (unmerited favor and blessing) to each of us and
he gives us work to do in his vineyard - the body of Christ in our midst today.
He promises that our labor for him will not be in vain if we persevere with
faith to the end (see 1 Corinthians 15:58).
We can expect trials and even persecution. But in the
end we will see triumph. Do you follow and serve the Lord Jesus with joyful
hope and confidence in the victory he has won for you and the gift of abundant
new life in the Holy Spirit?
"Thank you, Lord Jesus Christ, for all the
benefits which you have given us - for all the pains and insults which you have
borne for us. O most merciful redeemer, friend, and brother, may we know you
more clearly, love you more dearly, and follow you more nearly, for your own
sake." (prayer of St. Richard of Chichester, 13th
century)
A Daily Quote for Lent: Life through death, by Augustine, Bishop
of Hippo, 354-430 A.D.
"Unless the Word of God had first assumed our
mortal flesh He could not have died for us. Only in that way was the immortal
God able to die and to give life to mortal humans. Therefore, by this double
sharing He brought about a wonderful exchange. We made death possible for Him,
and He made life possible for us." (excerpt
from Sermon 218C, 1)
27th Sunday in Ordinary Time – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 5:1-7
Our reading for today has been titled “Song of the Lord’s Vineyard.” It is believed to have been composed during the early years of Isaiah’s ministry. This poem takes the form of a popular ballad that one might sing at a vintage festival. It is possible that Isaiah himself sang the song on one of these occasions, most likely the feast of Tabernacles.
The song is a skillfully concocted parable which hints at unrequited love as it contrasts the care lavished by Yahweh with His people’s sinful response (their social crimes), and speaks of judgment to come.
5:1 Let me now sing of my friend, my friend’s song concerning his vineyard.
Isaiah calls God “friend” which conceals His identity. This gives a personal dimension to the betrayal.
My friend had a vineyard on a fertile hillside; 2 He spaded it, cleared it of stones, and planted the choicest vines; Within it he built a watchtower, and hewed out a wine press.
With the stones dug from the field, the vine grower built a fence and watchtower for the protection of his property. The stones were also used to erect terrace walls along the slope of the hillside, making intensive cultivation possible. The terraces were thus leveled for planting, a common sight in Palestine today. Despite all this care, the vineyard yielded only grapes unfit for eating.
Then he looked for the crop of grapes, but what it yielded was wild grapes.
Not really wild ones, but rotten ones. The root of the Hebrew word used here means “to stink.”
3 Now, inhabitants of Jerusalem and men of Judah, judge between me and my vineyard:
If the parable is properly constructed the hearers will be able to pass judgment, which is what the speaker intends.
4 What more was there to do for my vineyard that I had not done? Why, when I looked for the crop of grapes, did it bring forth wild grapes? 5 Now, I will let you know what I mean to do to my vineyard: Take away its hedge, give it to grazing, break through its wall, let it be trampled! 6 Yes, I will make it a ruin: it shall not be pruned or hoed, but overgrown with thorns and briers; I will command the clouds not to send rain upon it.
Future devastation is what awaits the nation. Notice that after seemingly normal condemnation of the vine, the tone becomes divine: “I will command the clouds.”
7 The vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his cherished plant;
This clearly reveals that the song is a parable.
He looked for judgment, but see, bloodshed! for justice, but hark, the outcry!
The final half of the verse contains a play on words which is lost in translation – it uses words that sound alike but have radically different meanings: mispat and sedaqa (judgment and justice) are what are looked for, mispah and seaqa (bloodshed and outcry) are what are found.
2nd Reading - Philippians 4:6-9
Saint Paul’s letter to the Philippians is not to correct abuses, but simply a letter of love and encouragement. Today we hear him offer counsels of harmony, joy, and peace. Let’s back up two verses in order to better gain the context and continuity of the reading.
4 Rejoice in the Lord always. I shall say it again: rejoice! 5 Your kindness should be known to all. The Lord is near.
Saint Paul knows that his time on earth is drawing to a close and he hopes to meet Jesus. He echoes the prayer of the early Church marana tha. This assurance should form the foundation of the Philippian Christian’s forbearance.
6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God
The peace that God gives is His own: like a watchman it will stand guard over the hearts and minds of Christians.
“‘Have no anxiety at all.’ This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 4,6]
that surpasses all understanding will guard your hearts and minds in Christ Jesus.
This can be either because man simply can’t comprehend it, or because it is such a state of serenity that it surpasses all human efforts to attain it.
8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious,
Paul is recommending to this community, who must bear witness to the whole world, a set of distinctively Greek (stoic) virtues.
“‘Whatever is true’ – What are these ‘true’ things? They are set out in the gospel: Jesus Christ is the Son of God and all that goes with that good news. When your thoughts are true, it follows that they will be ‘honorable.’ What is true is not corrupted, which means that it is honorable. What is not corrupted is true. Then what is true and honorable will also be ‘just,’ for it is made just or ‘justified.’ And what is made just is pure since it receives ‘sanctification’ from God. All that is ‘just, honorable, true and pure’ is ‘lovable’ and also ‘gracious.’ For who does not love these saintly virtues? Who does not speak and think well of them? ... Of this list some items pertain to true virtue in itself, while the later ones pertain to the fruit of virtue. To virtue it belongs to love ‘truth, honor, justice and purity.’ To the fruit of virtue belongs that which is ‘lovely and gracious.’” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 4,8-9]
if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing what you have learned and received and heard and seen in me.
Paul speaks as if all these things represent what has been seen and heard in him. If they pursue such things, then the God of peace will be with them. We are all called to imitate the saints in what we do and say.
“He sees that it is impossible to give precise instructions about everything – their going out, their coming in, their words, their inner condition and their company. All of these a Christian must think about in context. He says concisely and as it were in a nutshell, ‘Just do what you have heard and seen me do.’” Saint John Chrysostom (between. A.D. 398-404), Homilies on the Epistle to the Philippians 16,4,10-14]
Then the God of peace will be with you.
“God of peace” is a common formula in Saint Paul’s writings. God is the source of all salvation. Sanctification is not only the will of God, but also His work.
Gospel - Matthew 21:33-43
As we heard last week, Jesus is in Jerusalem for His passion, death and resurrection. Last week we heard Him illustrate the source of His authority – baptism by John which showed that His authority comes from heaven. This week we continue from where we left off last week as He illustrates with another parable; the first part of this one reflects our first reading.
[Jesus said to the chief priests and the elders of the people:] 33 “Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.
The landowner is an absentee landlord. In the New Testament world, such disputes between landlords and tenants were not unknown. Again, recall that in a parable the vineyard is representative of God’s chosen people.
34 When vintage time drew near,
Time for the harvest, time to rally the faithful.
he sent his servants to the tenants to obtain his produce.
The servants are the prophets.
35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37 Finally, he sent his son to them, thinking, ‘They will respect my son.’
The son is Jesus.
38 But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’
When someone died without an heir, the property became unoccupied land that went to the first claimant. The tenants had the first opportunity to claim by occupation (adverse possession). Here, the tenants leap to an unreal conclusion as the owner is still around and can punish them.
39 They seized him, threw him out of the vineyard, and killed him.
Jesus was crucified outside the walls of the city.
40 What will the owner of the vineyard do to those tenants when he comes?” 41 They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”
It is ironic that the chief priests, who are incriminated by the story, give the harsh answer.
42 Jesus said to them, “Did you never read in the scriptures: ‘The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes’?
Psalm 118:22-23
43 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
The Church founded on Peter by Jesus. Peter and the apostles are the foundation, Jesus is the cornerstone which keeps the structure from collapsing (Ephesians 2:20).
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 5:1-7
Our reading for today has been titled “Song of the Lord’s Vineyard.” It is believed to have been composed during the early years of Isaiah’s ministry. This poem takes the form of a popular ballad that one might sing at a vintage festival. It is possible that Isaiah himself sang the song on one of these occasions, most likely the feast of Tabernacles.
The song is a skillfully concocted parable which hints at unrequited love as it contrasts the care lavished by Yahweh with His people’s sinful response (their social crimes), and speaks of judgment to come.
5:1 Let me now sing of my friend, my friend’s song concerning his vineyard.
Isaiah calls God “friend” which conceals His identity. This gives a personal dimension to the betrayal.
My friend had a vineyard on a fertile hillside; 2 He spaded it, cleared it of stones, and planted the choicest vines; Within it he built a watchtower, and hewed out a wine press.
With the stones dug from the field, the vine grower built a fence and watchtower for the protection of his property. The stones were also used to erect terrace walls along the slope of the hillside, making intensive cultivation possible. The terraces were thus leveled for planting, a common sight in Palestine today. Despite all this care, the vineyard yielded only grapes unfit for eating.
Then he looked for the crop of grapes, but what it yielded was wild grapes.
Not really wild ones, but rotten ones. The root of the Hebrew word used here means “to stink.”
3 Now, inhabitants of Jerusalem and men of Judah, judge between me and my vineyard:
If the parable is properly constructed the hearers will be able to pass judgment, which is what the speaker intends.
4 What more was there to do for my vineyard that I had not done? Why, when I looked for the crop of grapes, did it bring forth wild grapes? 5 Now, I will let you know what I mean to do to my vineyard: Take away its hedge, give it to grazing, break through its wall, let it be trampled! 6 Yes, I will make it a ruin: it shall not be pruned or hoed, but overgrown with thorns and briers; I will command the clouds not to send rain upon it.
Future devastation is what awaits the nation. Notice that after seemingly normal condemnation of the vine, the tone becomes divine: “I will command the clouds.”
7 The vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his cherished plant;
This clearly reveals that the song is a parable.
He looked for judgment, but see, bloodshed! for justice, but hark, the outcry!
The final half of the verse contains a play on words which is lost in translation – it uses words that sound alike but have radically different meanings: mispat and sedaqa (judgment and justice) are what are looked for, mispah and seaqa (bloodshed and outcry) are what are found.
2nd Reading - Philippians 4:6-9
Saint Paul’s letter to the Philippians is not to correct abuses, but simply a letter of love and encouragement. Today we hear him offer counsels of harmony, joy, and peace. Let’s back up two verses in order to better gain the context and continuity of the reading.
4 Rejoice in the Lord always. I shall say it again: rejoice! 5 Your kindness should be known to all. The Lord is near.
Saint Paul knows that his time on earth is drawing to a close and he hopes to meet Jesus. He echoes the prayer of the early Church marana tha. This assurance should form the foundation of the Philippian Christian’s forbearance.
6 Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 7 Then the peace of God
The peace that God gives is His own: like a watchman it will stand guard over the hearts and minds of Christians.
“‘Have no anxiety at all.’ This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 4,6]
that surpasses all understanding will guard your hearts and minds in Christ Jesus.
This can be either because man simply can’t comprehend it, or because it is such a state of serenity that it surpasses all human efforts to attain it.
8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious,
Paul is recommending to this community, who must bear witness to the whole world, a set of distinctively Greek (stoic) virtues.
“‘Whatever is true’ – What are these ‘true’ things? They are set out in the gospel: Jesus Christ is the Son of God and all that goes with that good news. When your thoughts are true, it follows that they will be ‘honorable.’ What is true is not corrupted, which means that it is honorable. What is not corrupted is true. Then what is true and honorable will also be ‘just,’ for it is made just or ‘justified.’ And what is made just is pure since it receives ‘sanctification’ from God. All that is ‘just, honorable, true and pure’ is ‘lovable’ and also ‘gracious.’ For who does not love these saintly virtues? Who does not speak and think well of them? ... Of this list some items pertain to true virtue in itself, while the later ones pertain to the fruit of virtue. To virtue it belongs to love ‘truth, honor, justice and purity.’ To the fruit of virtue belongs that which is ‘lovely and gracious.’” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 4,8-9]
if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing what you have learned and received and heard and seen in me.
Paul speaks as if all these things represent what has been seen and heard in him. If they pursue such things, then the God of peace will be with them. We are all called to imitate the saints in what we do and say.
“He sees that it is impossible to give precise instructions about everything – their going out, their coming in, their words, their inner condition and their company. All of these a Christian must think about in context. He says concisely and as it were in a nutshell, ‘Just do what you have heard and seen me do.’” Saint John Chrysostom (between. A.D. 398-404), Homilies on the Epistle to the Philippians 16,4,10-14]
Then the God of peace will be with you.
“God of peace” is a common formula in Saint Paul’s writings. God is the source of all salvation. Sanctification is not only the will of God, but also His work.
Gospel - Matthew 21:33-43
As we heard last week, Jesus is in Jerusalem for His passion, death and resurrection. Last week we heard Him illustrate the source of His authority – baptism by John which showed that His authority comes from heaven. This week we continue from where we left off last week as He illustrates with another parable; the first part of this one reflects our first reading.
[Jesus said to the chief priests and the elders of the people:] 33 “Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.
The landowner is an absentee landlord. In the New Testament world, such disputes between landlords and tenants were not unknown. Again, recall that in a parable the vineyard is representative of God’s chosen people.
34 When vintage time drew near,
Time for the harvest, time to rally the faithful.
he sent his servants to the tenants to obtain his produce.
The servants are the prophets.
35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37 Finally, he sent his son to them, thinking, ‘They will respect my son.’
The son is Jesus.
38 But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’
When someone died without an heir, the property became unoccupied land that went to the first claimant. The tenants had the first opportunity to claim by occupation (adverse possession). Here, the tenants leap to an unreal conclusion as the owner is still around and can punish them.
39 They seized him, threw him out of the vineyard, and killed him.
Jesus was crucified outside the walls of the city.
40 What will the owner of the vineyard do to those tenants when he comes?” 41 They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”
It is ironic that the chief priests, who are incriminated by the story, give the harsh answer.
42 Jesus said to them, “Did you never read in the scriptures: ‘The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes’?
Psalm 118:22-23
43 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
The Church founded on Peter by Jesus. Peter and the apostles are the foundation, Jesus is the cornerstone which keeps the structure from collapsing (Ephesians 2:20).
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-SEVENTH
SUNDAY IN ORDINARY TIME
SUNDAY, OCTOBER 8, MATTHEW 21:33-43
(Isaiah 5:1-7; Psalm 80; Philippians 4:6-9)
SUNDAY, OCTOBER 8, MATTHEW 21:33-43
(Isaiah 5:1-7; Psalm 80; Philippians 4:6-9)
KEY VERSE: "The stone that the builders rejected has become the cornerstone" (v 42).
TO KNOW: Jesus' parable of the vineyard recalled Isaiah's "Song of the Vineyard" (Is.5:1-7). In interpreting a parable it is usually a mistake to treat it as an allegory, trying to find a meaning in every single detail. But this case is different; the parable becomes an allegory. In the parable, the vineyard was the nation of Israel, and its owner was God. The tenants were the religious leaders of Israel, who were charged with the welfare of the nation. The messengers were the prophets who were sent by God and were rejected and often killed. The son was none other than Jesus himself, the Son of God. Prior to "vintage time," the coming of the Messiah, God sent his servants, the prophets, who were treated shamefully. When the vineyard owner sent his own son to collect the fruits of the harvest, he was "dragged outside the vineyard" (Hb 13:12) and killed. Jesus solemnly asked what the landowner would do when he returned. Because the people rejected the one God sent, others would benefit from God's mercy and would yield a rich harvest.
TO LOVE: Do I ignore the messengers God sends to me?
TO SERVE: Lord, Jesus, help my labors to produce a fruitful harvest.
Sunday 8 October
2017
Psalter Week II. 27th Sunday in
Ordinary Time.
Isaiah
5:1-7. Psalm 79(80):9, 12-16, 19-20. Phillipians 4:6-9. Matthew 21:33 43.
The
vineyard of the Lord is the House of Israel — Psalm 79(80):9, 12-16, 19-20.
‘Let me
sing to my friend the song of his love for his vineyard.’
This beautiful song in Isaiah is
sung again by Jesus. He looks for the sweet wine of faith and love in his
community. However, the leaders have lost their way. This plaintive song is
heart-breaking in the loss in understanding of the loving ways of God. The
prophets sent to them were badly treated and the Son is to be crucified.
We look at the signs of the times
and ask Jesus that we might not miss the significance of the events in our
lives—where God is always to be found, offering his love and asking for ours.
We each have only one lifetime in God’s vineyard. Jesus, thank you.
ST. PELAGIA "THE PENITENT"
St. Pelagia was head of a dance troupe in Palestinian Antioch, and
lived a life of frivolity and prostitution. One day while she was still a
dancer, Pelagia was passing by a church dressed with her very elegant and
provocative clothing. Bishop Nonnus of Edessa was preaching at that moment.
Even though the parishioners turned their faces away from the sinner, the
Bishop noticed her great outer beauty and spiritual greatness. Later that day,
he prayed in his cell for the sinner and learned that as she took care of the
adornment of her body to appear beautiful, he and his fellow priests should put
more work in adorning their wretched souls.
The following day Pelagia went to hear St. Nonnos preach. He was talking about the Last Judgement and its consequences. She was so moved and impressed with the sermon, that with tears of repentance in her eyes, she asked the Bishop to baptize her. Seeing the sincerity of her wishes and repentance, he agreed.
That same night the devil appeared to Pelagia urging her to return to her former life. She started praying and signed herself with the Sign of the Cross, after which the devil vanished.
She gave all her wealth and valuables to St. Nonnos so that he could distribute them and give them to aid the poor. The bishop then ordered their distribution and said: "Let this be wisely dispersed, so that these riches gained by sin may become a wealth of righteousness." She left Antioch dressed in man’s clothes.
After that, she journeyed to the Mount of Olives in Jerusalem, where she became a hermitess and lived in a cell disguised as the monk Pelagius. There she lived in great austerity, performing many penances in a ascetic seclusion which helped her attain many spiritual gifts. At her death she was buried in her cell. She was known as “the beardless monk” until her sex was discovered when she died.
The following day Pelagia went to hear St. Nonnos preach. He was talking about the Last Judgement and its consequences. She was so moved and impressed with the sermon, that with tears of repentance in her eyes, she asked the Bishop to baptize her. Seeing the sincerity of her wishes and repentance, he agreed.
That same night the devil appeared to Pelagia urging her to return to her former life. She started praying and signed herself with the Sign of the Cross, after which the devil vanished.
She gave all her wealth and valuables to St. Nonnos so that he could distribute them and give them to aid the poor. The bishop then ordered their distribution and said: "Let this be wisely dispersed, so that these riches gained by sin may become a wealth of righteousness." She left Antioch dressed in man’s clothes.
After that, she journeyed to the Mount of Olives in Jerusalem, where she became a hermitess and lived in a cell disguised as the monk Pelagius. There she lived in great austerity, performing many penances in a ascetic seclusion which helped her attain many spiritual gifts. At her death she was buried in her cell. She was known as “the beardless monk” until her sex was discovered when she died.
Even
though a young teenager existed and suffered martyrdom at Antioch back in the
fourth century, the story described here is a pious fiction that eventually
helped arise more similar stories but under different names.
LECTIO DIVINA: 27TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, October 8, 2017
The parable of the murderous laborers
Matthew 21:33-43
Matthew 21:33-43
1. Opening prayer
Lord, this Sunday I wish to pray with
one of the most beautiful images of the Old Testament: “do not forsake the
vineyard your right hand planted”. Continue to cultivate and enrich it with
your favoured love. May your Word in this Sunday's liturgy be hope and
consolation for me. May I meditate them and let them resonate in my heart even
to the end of my life. May my humanity be the fertile womb wherein the force of
your word may sprout.
2. Reading
a) Context:
Matthew frames the parable of the
murderous laborerslabor between two other parables: the one of the two sons
(21:28-32) and that of the wedding banquet (22:1-14). All three parables
contain a negative reply: that of the son to his father, that of some peasants
to the master of the vineyard, and that of some invited guests to the king who
is celebrating the wedding of his son. All three parables tend to point to one
single point. Those who, because they have not accepted the preaching and
baptism of John, are now unanimous in refusing the final invitation of God in
the person of Jesus. The introduction to the first parable in 21:28-33 should
also be considered as the introduction to the parable of the murderous
laborerslabor:
After Jesus had entered the temple
precincts, and while He was teaching, the chief priests and elders of the
people came up to Him and said: On what authority do you do these things? Who
has given you this power?
It is the priestly and secular
aristocracy that goes to Jesus when He was in the temple. They are worried by
Jesus’ popularity and ask Him questions to know two things: what authority He
attributes to himself in doing what He does, and the origin of this authority.
In fact, the answer to the second question also gives the answer to the first
question. The high priests and leaders of the people demand a juridical proof
and they forget that the prophets had authority directly from God.
b) The Text:
33
'Listen to another parable. There was a man, a landowner, who planted a
vineyard; he fenced it round, dug a winepress in it and built a tower; then he
leased it to tenants and went abroad. 34 When vintage time drew near he sent
his servants to the tenants to collect his produce. 35 But the tenants seized
his servants, thrashed one, killed another and stoned a third. 36 Next he sent some
more servants, this time a larger number, and they dealt with them in the same
way. 37 Finally he sent his son to them thinking, "They will respect my
son." 38 But when the tenants saw the son, they said to each other,
"This is the heir. Come on, let us kill him and take over his
inheritance." 39 So they seized him and threw him out of the vineyard and
killed him.
40 Now when the owner of the vineyard comes, what will he do to those tenants?' 41 They answered, 'He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him at the proper time.' 42 Jesus said to them, 'Have you never read in the scriptures: The stone which the builders rejected has become the cornerstone; this is the Lord's doing and we marvel at it? 43 'I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.'
40 Now when the owner of the vineyard comes, what will he do to those tenants?' 41 They answered, 'He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him at the proper time.' 42 Jesus said to them, 'Have you never read in the scriptures: The stone which the builders rejected has become the cornerstone; this is the Lord's doing and we marvel at it? 43 'I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.'
3. A moment of prayerful silence
We
cannot comprehend the word of God unless God himself opens our hearts (Acts 16:14).
However, it is up to us to arouse our curiosity by listening and to stop and
stand before the Word…
4. An interpretation of the text
a) An invitation to listen:
The
parable begins with an invitation to listen: Listen to another parable (v.33). Jesus
draws the attention of the leaders of the people to the parable He is about to
proclaim. This is an imperative, “"listen"”, which does not exclude a
certain threat if we look at the way the parable ends: " I tell you, then, that the kingdom of God
will be taken from you and given to a people who will produce its fruit"
(v.43). On the other hand, Jesus explains the parable of the sower to his
disciples without any sign of reproach (Mt 13:18).
What
is the explanation of this invitation to listen, which is a little menacing?
The answer is to be sought in the economic conditions of Palestine in the 1st century
A.D. Big lots of land belonged to liberal foreigners who rented land in groups.
The renting agreement provided that part of the harvest would go to the owner,
who carried out his right by sending stewards to collect his share. In such a
situation one can understand that the feelings of peasants were sorely tried.
They felt greatly disheartened and this sometimes led to revolt.
In
his parable, Jesus refers to this concrete situation but takes it to a higher
level of understanding. The situation becomes a compendium of the story of God
and his people. Matthew invites the reader to read the parable in a symbolic
sense. The “owner” is the figure of God and the vineyard is Israel.
b) The careful care of the owner for his vineyard (v.33):
First
there is the initiative of the owner who plants a vineyard. Matthew uses five
verbs to describe this attention and care: planted... fenced... dug... built... leased. After he had planted
the vineyard, the owner leases it to those concerned and then goes abroad.
c) The many attempts of the owner to retrieve the fruits of the
vineyard (vv.34-36):
In
the second scene, the owner twice sends his servants who, charged with the task
of retrieving the produce of the vineyard, are ill treated and murdered. This
aggressive and violent action is described with three verbs: thrashed... killed... stoned... (v.35). By sending
many more servants and by intensifying the ill treatment suffered, Matthew
means to allude to the history of the prophets who were also similarly ill
treated. We recall some of these: Uriah is killed by a sword (Jer 26:23);
Jeremiah was fettered (Jer 20:2); Zachary was stoned (2 Chr 24:21. We may find
a resume of this part of history of the prophets in Nehemiah 9:26: “"they
have killed your prophets..."”
d) Finally he sent his son:
The
reader is invited to recognize in the son, who is sent “finally”, the one sent
by God to whom respect is due and to whom the produce of the vineyard is to be
delivered. This is the owner’s last attempt. The term “"finally"”
defines the son as the Messiah. It is also possible that this view of
eliminating the son may be modeled on another story from the OT: Joseph’s
brothers who say: "”Come on, let us kill him and throw him into one of the
cisterns here!”" (Gen 37:20).
The
parable reaches its dramatic peak with the outcome of the son’s mission who is
killed by the leasing vine-dressers so that they may take over the vineyard and
usurp the inheritance. Jesus’ fate is set side by side with that of the
prophets, but as son and heir, superior to them. Such Christological
comparisons may be found in the Letter to the Hebrews, where the superiority of
Christ as son and heir of the universe is placed in evidence: “"In times past, God spoke in many and
varied ways to our fathers through the prophets; in this, the final age, He has
spoken to us through his Son, whom He made heir of all things…"”
(vv.1-2).
There
is a detail at the end of this parable that we must not overlook. By placing
the words, "they threw him
out" followed by, "they
killed him", Matthew decidedly alludes to the passion of Jesus
where He is taken out to be crucified.
e) Leasing the vineyard to other peasants (v.42-43):
The
end of the parable confirms the loss of the kingdom of God and the giving of
the kingdom to another people capable of bearing fruit. A people that is
capable of a living an active faith and a practical love. The expressions
"I tell you, then...will
be taken…and will be given..." show the solemnity of God’s
action marking the history of ancient Israel and of the new people.
5. Meditations for ecclesial practice
-
The symbol of the vineyard is a mirror where we can see a reflection of the
personal and communitarian history of our relationship with God. Today, it is
the church, this great vineyard that the Lord cultivates and cares for and that
is entrusted to us, and the vine-dressers (collaborators) who have the task of
continuing the mission started by him. This is certainly a tall order.
Nevertheless, as church, we are aware of the tension that exists and that the
church may experience between fidelity and infidelity, between refusal and
welcoming. This Sunday’s Gospel tells us that, notwithstanding the difficulties
and apparent fragility, nothing can stop the love of God for us, not even the
elimination of his Son. It is this sacrifice that gains salvation for
all.
-
We are called to stay with Jesus and continue his mission of helping men and
women to meet Him and to be saved, and to struggle every day to counter the
forces of evil and fulfill the desire to do good and promote justice.
- As church we are called to learn, after the example of Jesus, to experience conflict and be able to bear difficulties in our commitment to evangelisation.
- Do you believe that trials instruct our hearts? And that difficulties can be an instrument to measure our authenticity and the firmness of our faith?
- As church we are called to learn, after the example of Jesus, to experience conflict and be able to bear difficulties in our commitment to evangelisation.
- Do you believe that trials instruct our hearts? And that difficulties can be an instrument to measure our authenticity and the firmness of our faith?
6. Psalm 80 (79)
The psalmist expresses the desire of every person to be in
contact with the hand of God who prepares the soil to plant and transplant his
beloved vineyard.
You
brought a vine out of Egypt,
to plant it you drove out nations;
you cleared a space for it,
it took root and filled the whole country.
to plant it you drove out nations;
you cleared a space for it,
it took root and filled the whole country.
The
mountains were covered with its shade,
and the cedars of God with its branches,
its boughs stretched as far as the sea,
its shoots as far as the River.
and the cedars of God with its branches,
its boughs stretched as far as the sea,
its shoots as far as the River.
Why
have you broken down its fences?
Every passer-by plucks its grapes,
boars from the forest tear at it,
wild beasts feed on it.
God Sabaoth, come back, we pray,
look down from heaven and see,
visit this vine;
protect what your own hand has planted.
Every passer-by plucks its grapes,
boars from the forest tear at it,
wild beasts feed on it.
God Sabaoth, come back, we pray,
look down from heaven and see,
visit this vine;
protect what your own hand has planted.
They
have thrown it on the fire like dung,
the frown of your rebuke will destroy them.
May your hand protect those at your side,
the child of Adam you have strengthened for yourself!
the frown of your rebuke will destroy them.
May your hand protect those at your side,
the child of Adam you have strengthened for yourself!
Never
again will we turn away from you,
give us life and we will call upon your name.
God Sabaoth, bring us back,
let your face shine on us and we shall be safe.
give us life and we will call upon your name.
God Sabaoth, bring us back,
let your face shine on us and we shall be safe.
7. Closing prayer
Lord,
how many times is love repaid with darkest ingratitude? Nothing is more
destructive than to feel betrayed and made a fool of, to know that one has been
deceived. Even more difficult is to realize that so many acts of kindness,
generosity, openness, tolerance and sincerity, and of commitment to solidarity
have come to nothing.
Lord, you have experienced the ingratitude of many. You have been patient with those who assailed you. You, who have always been merciful and meek, help us fight our inflexible hardness towards others. With the Psalmist, we too pray, "Do not forsake the vineyard you have planted". After this encounter with your Word, may our prayer become an ever more penetrating plea so that it may touch your heart: ""Raise us up again Lord, show us your face and we shall be saved". Lord, we have great need of your mercy and as long as there is the desire in our hearts to seek your face, the way of salvation remains open to us. Amen!
Lord, you have experienced the ingratitude of many. You have been patient with those who assailed you. You, who have always been merciful and meek, help us fight our inflexible hardness towards others. With the Psalmist, we too pray, "Do not forsake the vineyard you have planted". After this encounter with your Word, may our prayer become an ever more penetrating plea so that it may touch your heart: ""Raise us up again Lord, show us your face and we shall be saved". Lord, we have great need of your mercy and as long as there is the desire in our hearts to seek your face, the way of salvation remains open to us. Amen!
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