The texts from the Roman Catholic Lectionary today invite us to contemplate the image of the vineyard and our mission to produce the fruits of love in our relationships.
The reading from the Prophet Isaiah is the Song of the Unfruitful Vineyard.
* [5:1–7] Vineyard: although the term is sometimes used in an erotic context (Sg 1:6; 8:12), “vineyard” or “vine” is used more frequently as a metaphor for God’s people (27:2; Ps 80:9, 14, 15; Jer 2:21; 12:10; Ez 17:7; Hos 10:1; Na 2:2). The terms translated “friend” (yadid) and “beloved” (dod) suggest the Lord’s favor (Dt 33:12; 2 Sm 12:25; Ps 127:2) and familial background rather than introducing the piece as a “love song,” as is sometimes suggested. The prophet disguises the real theme (the people’s infidelity) so that the hearers will participate in the unfavorable judgment called for (vv. 3–4). Cf. the reversal of this parable in 27:2–6. (Isaiah, CHAPTER 5, n.d.)
Psalm 80 is a prayer for Israel’s Restoration.
* [Psalm 80] A community lament in time of military defeat. Using the familiar image of Israel as a vineyard, the people complain that God has broken down the wall protecting the once splendid vine brought from Egypt (Ps 80:9–14). They pray that God will again turn to them and use the Davidic king to lead them to victory (Ps 80:15–19). (Psalms, PSALM 80, n.d.)
The reading from the Letter of Paul to the Philippians prescribes joy and peace.
* [4:8] The language employs terms from Roman Stoic thought.
* [4:9] Cf. note on Phil 3:17. (Philippians, CHAPTER 4 | USCCB, n.d.)
In the Gospel of Matthew, Jesus tells the Parable of the Wicked Tenants.
* [21:33–46] Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas 65, where a less allegorized and probably more primitive form of the parable is found.
* [21:33] Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
* [21:34–35] His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
* [21:38] Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
* [21:39] Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Heb 13:12.
* [21:41] They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
* [21:42] Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
* [21:43] Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.
* [21:44] The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.
* [21:45] The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time. (Matthew, CHAPTER 21, n.d.)
Mike Cherney asks what happens when recipients are not grateful for what they receive? The readings cite consequences.
I find it hard to condemn the “Chosen People”. I think of how often I have not been welcoming to those who are different in terms of what they bring to the table. As I reflect on my own life, I consider the many occasions where I have been judgmental, where rigidity in what I have been willing to accept has been detrimental to my community. I wonder, if I had lived 2000 years ago, how I would have accepted Jesus. My prayer today is for the ability to keep a proper focus and for openness in welcoming into the community that which may be unfamiliar to me.
Dear Lord,
I think of the Israelites drifting way from God.
Then I think of my attention drifting as I am sitting through a Sunday sermon.
I pray for the ability to remain attentive to the Lord.
I reflect on the many times that I was hearing without listening.
I think of how often that I have made life difficult by putting my expectations in the way.
I pray for the ability to be open and welcoming. (Cherney, 2023)
Don Schwager quotes “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) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 21:33-43 comments that Jesus is telling us that the kingdom of God will be given to people who bear fruit. Throughout Matthew’s Gospel, we hear the same message. John the Baptist exhorted Israel’s religious leaders to “produce good fruit as evidence of your repentance” (Matthew 3:8). Jesus warned his disciples that “every tree that does not bear good fruit will be cut down” (7:19).
But that doesn’t have to be our story. We can be a fruitful vineyard for the Lord! He has already planted the seed of faith within us. Each day he pours out grace to make us “rich soil” that produces fruit, even a hundredfold (Matthew 13:8). So let’s nurture our seed with faith-filled prayer and prune our vines with repentance and works of mercy. Let’s bear the fruit of faith, hope, and love. Let’s receive the kingdom!
“Jesus, help me to bear fruit for you today.” (Meditation on Matthew 21:33-43, n.d.)
Friar Jude Winkler notes the frequent use of the image of the vineyard as being planted and cared for by God, yet it fails to produce good fruit. Paul, writing in prison to persecuted people, urges us to fill our minds and hearts with things that lift our spirits. Friar Jude explains that the “clitch” attributed to Mark concerning the location of the murder of the son in the parable indicates that Jesus knew He was going to die and yet He embraced the Cross.
Fr. Richard Rohr, OFM, gave a series of talks, in 1980, on the Hebrew prophets. Here he speaks of the hopeful imagination to which the prophets and God invite us.
These promises are not lies. They’re true, but they’re not always what we expect or hope for, and so God calls us a little further. This is the way that divine love stretches our hearts. This is the real rebirth. This is the way we’re reborn again and again until we enter, through death, the promise of a deeper life.
The established and dominant culture does not have authentic promises because it seeks to maintain itself. The system has materialistic and self-protecting promises for more money and a better life; it encourages us to consume more and more. It cannot offer a promise which fills and expands the heart beyond itself to the larger world.
God’s promises energize and expand the heart, deepening our capacity for life and our quality of being in this world. They put the authority inside us. This, finally, is the only overcoming of death, the only answer to the absurdity that this time is going to end. That’s what the promises of God do—lead us to the experience of deeper life. The Gospel writers call it resurrection. (Rohr, 2019)
We are the workers in the vineyard today and we are offered the guidance of the Spirit to produce the fruit of love and mercy in our environment.
References
Cherney, M. (2023, October 8). Creighton U. Daily Reflection. Online Ministries. Retrieved October 8, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/100823.html
Isaiah, CHAPTER 5. (n.d.). USCCB. Retrieved October 8, 2023, from https://bible.usccb.org/bible/isaiah/5?1
Matthew, CHAPTER 21. (n.d.). USCCB. Retrieved October 8, 2023, from https://bible.usccb.org/bible/matthew/21?33
Meditation on Matthew 21:33-43. (n.d.). The Word Among Us: Homepage. Retrieved October 8, 2023, from https://wau.org/meditations/2023/10/08/800782/
Philippians, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved October 8, 2023, from https://bible.usccb.org/bible/philippians/4?6
Psalms, PSALM 80. (n.d.). USCCB. Retrieved October 8, 2023, from https://bible.usccb.org/bible/psalms/80?9
Rohr, R. (2019, March 9). CAC Daily Meditations 2023. Energizing Hope. Retrieved October 8, 2023, from https://cac.org/daily-meditations/energizing-hope/
Schwager, D. (n.d.). The Stone Which the Builders Rejected. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 8, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=oct8
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