27th Sunday in Ordinary Time, Cycle A (가해 연중 제27주일)
1st Reading: Isaiah 5:1-7
The song of the vineyard
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[1] Let me sing for my beloved
a love song concerning his vineyard:
My beloved had a vineyard
on a very fertile hill.
[2] He digged it and cleared it of stones,
and planted it with choice vines;
he built a watchtower in the midst of it,
and hewed out a wine vat in it;
and he looked for it to yield grapes,
but it yielded wild grapes.
[3] And now, O inhabitants of Jerusalem
and men of Judah,
judge, I pray you, between me
and my vineyard.
[4] What more was there to do for my vineyard,
that I have not done in it?
When I looked or it to yield grapes,
why did it yield wild grapes?
[5] And now I will tell you
what I will do to my vineyard.
I will remove its hedge,
and it shall be devoured;
I will break down its wall,
and it shall be trampled down.
[6] I will make it a waste;
it shall not be pruned or hoed,
and briers and thorns shall grow up;
I will also command the clouds
that they rain no rain upon it.
[7] For the vineyard of the Lord of hosts
is the house of Israel,
and the men of Judah
are his pleasant planting;
and he looked for justice,
but behold, bloodshed;
for righteousness,
but behold, a cry!
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Commentary:
5:1-7. The “song of the vineyard” is a masterpiece of Hebrew poetry, full of sym-
bolism and carrying an important message. In the figure of heartbroken farmer,
we can see our Lord Jesus Christ and his sorrow at finding that his people yield
such a poor crop of righteousness. In vv. 1-2 the author assumes the role of
God’s friend; in vv. 3-6 the lover speaks, describing all the care he has taken of
his people, and then in v. 7 the author speaks again. It is a simple story that
does not take long to tell; to begin with, the author keeps us in suspense as to
what he is getting at (rather as Nathan does, in the parable he tells David: cf. 2
Sam 12: 1-15), but then he tells us: the vineyard is “the house of Israel” (v. 7);
despite all the care God has taken of it, it failed to yield the expected fruit, giving
“wild grapes” instead. Israel needs to admit its fault. So, the lyrical tone now
ceases, and a series of woes follows. The song contains many plays on words,
impossible to render in translation.
The prophet Hosea, earlier, used the simile of a vine to describe Israel (Hos 10:1).
Isaiah himself will use it again (27:2-5) and it recurs in Jeremiah (2:21; 5:10; 6:9;
12:10) and in Ezekiel (Ezek 15:1-8; 17:3-10; 19:10,14); and there are traces of it
in Psalm 80:8-18 and in the “Song of Moses” (Deut 32:32-33). For his part, Sir-
ach compares divine wisdom to a vine (cf. Sir 24:23-30). Finally, it appears in
our Lord’s parable of the wicked tenants of a vineyard, a parable that is a kind of
compendium of salvation history, including his own experiences with the Jewish
authorities (Mt 21:33-46; Mk 12:1-12; Lk 20:9-19).
As the heir of ancient Israel, the Church, too, is prefigured in the story of the vine-
yard. The Second Vatican Council remarks on this when it comments on the me-
taphors that the Bible uses for the Church: “The Church is a piece of land to be
cultivated, the field of God (1 Cor 3:9). On that land the ancient olive tree grows
whose holy roots were the patriarchs and in which the reconciliation of Jews and
Gentiles has been brought about and will be brought about (Rom 11: 13-26). That
land, like a choice vineyard, has been planted by the heavenly Husbandman (Mt
21:33-43 and par.: cf. Is 5:1-7). The true vine is Christ who gives life, and the
power to bear abundant fruit, to the branches, that is, to us, who through the
Church remains in Christ, without whom we can do nothing (Jn 15:1-5)” (Lumen
Gentium, 6).
2nd Reading: Philippians 4:6-9
Exhortation to Perseverance and Joy (Continuation)
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[6] Have no anxiety about anything, but in everything by prayer and supplication
with thanksgiving let your requests be made known to God. [7] And the peace of
God, which passes all understanding, will keep your hearts and your minds in
Christ Jesus.
[8] Finally, brethren, whatever is true, whatever is honorable, whatever is just,
whatever is pure, whatever is lovely, whatever is gracious, if there is any excel-
lence, if there is anything worthy of praise, think about these things. [9] What
you have learned and received and heard and seen in me, do; and the God of
peace will be with you.
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Commentary:
5-7. "The Lord is at hand": the Apostle reminds the faithful of the nearness of
our Lord; he wants to encourage them to rejoice and to be understanding towards
one another. These words must surely have brought to their minds the exclama-
tion "Marana tha" (Come, Lord), which was often in the lips at liturgical celebra-
tions (cf. note on 1 Cor 16:21-24). In the sort of hostile environment that many of
them lived in, they needed to put their hope in their Savior, Jesus Christ, who will
come from heaven to judge the living and the dead (cf. Phil 3:20; 1 Thess 4:16ff;
2 Thess 1:5). St Paul does not mean to specify when the "Parousia" or second
coming of Christ will take place (cf. "Introduction to St Paul's Epistles to the
Thessalonians" in "The Navarre Bible: Thessalonians; EB", 414-461; note on Mt
24:36). Like the first Christians, we should make sure it does not catch us un-
prepared.
Besides, the Lord is always near us, always caring for us in his providence (cf.
Ps 119:151). There is no reason for us to feel ill at ease. He is our Father, he is
near to all who call on him (cf. Ps 145:18); he listens to our prayers, ever ready
to instruct us and to give us whatever we need to overcome difficulties that arise.
All that he asks is that we trustingly tell him our situation, speaking to him with
the simplicity of a child.
Constant dialogue with God in prayer is, as St Paul suggests, a good way to
prevent anything robbing us of peace of soul, for prayer "regulates our affections",
St Bernard teaches, "directs our actions, corrects our faults, guides our conduct,
beautifies and orders our life; it brings with it knowledge of things divine and
things human also. It determines what we ought to do and reflects on what we
have done, in such a way that our heart never becomes wanton or in need of dis-
cipline" ("Book of Consideration", I, 7).
8-9. The Christians soul is never closed or indifferent to noble human aspirations.
"Redeemed by Christ and made a new creature by the Holy Spirit, man can, in-
deed he must, love the things of God's creation: it is from God that he has re-
ceived them, and it is as flowing from God's hand that he looks upon them and
reveres them. Man thanks his divine benefactor for all these things, he uses
them and enjoys them in a spirit of poverty and freedom: thus he is brought to
a true possession of the world, as having nothing yet possessing everything: 'All
[things] are yours; and you are Christ's; and Christ is God's' (1 Cor 3:22-23)"
(Vatican II, "Gaudium Et Spes", 37).
The Second Vatican Council has highlighted the permanent relevance of St Paul's
teaching in this and in other passages: "In the pursuit of this aim priests will be
helped by cultivating those virtues which are rightly held in high esteem in human
relations. Such qualities are goodness of heart, sincerity, strength and constance
of mind, careful attention to justice, courtesy and others which the apostle Paul
recommends [...] (Phil 4:8)" ("Presbyterorum Ordinis", 3).
In the same connection, in a passage where it is encouraging the apostolate of
the laity the Council says: "Catholics should strive to cooperate with all men of
good will in the promotion of all that is true, just, holy, all that is worthy of love
(cf. Phil 4:8)" ("Apostolicam Actuositatem", 14).
Earthly realities and the noble things of this world have a divine value; they are
good; they help man to reach God. For, as St. Irenaeus wrote, "through the
Word of God, everything comes under the influence of the work of Redemption;
the Son of God has been crucified on behalf of all, and has traced the sign of the
cross on all things" ("Proof of the Apostolic Preaching"). "We cannot say that
here are things--good, noble or indifferent--which are exclusively worldly. This can-
not be after the Word of God has lived among the children of men, felt hunger and
thirst, worked with his hands, experienced friendship and obedience and suffering
and death" (St. J. Escriva, "Christ Is Passing By", 112). Therefore, "your daily en-
counter with Christ takes place where your fellow men, your yearnings, your work
and your affections are. It is in the midst of the most material things of the earth
that we must sanctify ourselves, serving God and all mankind" (St. J. Escriva,
"Conversations", 113).
Gospel Reading: Matthew 21:33-43
The Parable of the Wicked Tenants
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(Jesus told the chief priests and the elders,) [33] "Hear another parable. There
was a householder who planted a vineyard, and set a hedge around it, dug a wine
press in it, and built a tower, and let it out to tenants, and went into another coun-
try. [34] When the season of fruit drew near, he sent his servants to the tenants,
to get his fruit; [35] and the tenants took his servants and beat one, killed another,
and stoned another. [36] Again he sent other servants, more than the first; and
they did the same to them. [37] Afterward he sent his son to them, saying, 'They
will respect my son.' [38] But when the tenants saw the son, they said to them-
selves, `This is the heir; come, let us kill him and have his inheritance.' [39] And
they took him and cast him out of the vineyard, and killed him. [40] When there-
fore the owner of the vineyard comes, what will he do to those tenants?" [41] They
said to Him, "He will put those wretches to a miserable death, and let out the vine-
yard to other tenants who will give him the fruits in their seasons."
[42] Jesus said to them, "Have you never read in the scriptures: `The very stone
which the builders rejected has become the head of the corner; this was the Lord's
doing, and it is marvellous in our eyes'! [43] Therefore I tell you, the Kingdom of
God will be taken away from you and given to a nation producing the fruits of it."
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Commentary:
33-46. This very important parable completes the previous one. The parable of
the two sons simply identifies the indocility of Israel; that of the wicked tenants
focuses on the punishment to come.
Our Lord compares Israel to a choice vineyard, specially fenced, with a watch-
tower, where a keeper is on the look-out to protect it from thieves and foxes.
God has spared no effort to cultivate and embellish His vineyard. The vineyard is
in the charge of tenant farmers; the householder is God, and the vineyard, Israel
(Isaiah 5:3-5: Jeremiah 2:21; Joel 1:7).
The tenants to whom God has given the care of His people are the priests,
scribes and elders. The owner's absence makes it clear that God really did en-
trust Israel to its leaders; hence their responsibility and the account He demands
of them.
The owner used to send his servants from time to time to collect the fruit; this
was the mission of the prophets. The second despatch of servants to claim what
is owing to the owner--who meet the same fate as the first--refers to the way
God's prophets were ill-treated by the kings and priests of Israel (Matthew 23:37;
Acts 7:42; Hebrews 11:36-38). Finally he sent his son to them, thinking that they
would have more respect for him; here we can see the difference between Jesus
and the prophets, who were servants, not "the Son": the parable indicates singu-
lar, transcendental sonship, expressing the divinity of Jesus Christ.
The malicious purpose of the tenants in murdering the son and heir to keep the
inheritance for themselves is the madness of the leaders in expecting to become
undisputed masters of Israel by putting Christ to death (Matthew 12:14; 26:4).
Their ambition blinds them to the punishment that awaits them. Then "they cast
him out of the vineyard, and killed him": a reference to Christ's crucifixion, which
took place outside the walls of Jerusalem.
Jesus prophesies the punishment God will inflict on the evildoers: He will put
them to death and rent the vineyard to others. This is a very significant prophecy.
St. Peter later repeats to the Sanhedrin: "This is the stone which was rejected
by you builders, but which has become the head of the corner" (Acts 4:11; 1
Peter 2:4). The stone is Jesus of Nazareth, but the architects of Israel, who build
up and rule the people, have chosen not use it in the building. Because of their
unfaithfulness the Kingdom of God will be turned over to another people, the Gen-
tiles, who WILL give God the fruit He expects His vineyard to yield (cf. Matthew
3:8-10; Galatians 6:16).
For the building to be well-built, it needs to rest on this stone. Woe to him who
trips over it! (cf. Matthew 12:30; Luke 2:34), as first Jews and later the enemies
of Christ and His Church will discover through bitter experience (cf. Isaiah 8:14-15).
Christians in all ages should see this parable as exhorting them to build faithfully
upon Christ and make sure they do not fall into the sin of this Jewish generation.
We should also be filled with hope and a sense of security; for, although the buil-
ding -- the Church -- at some times seem to be breaking up, its sound construc-
tion, with Christ as its cornerstone, is assured.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
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