THE TEXT BELOW IS THE TRANSCRIPTION OF THE VIDEO COMMENTARY BY FR. FERNANDO ARMELLINI

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Greetings to all. 

In recent Sundays, we have listened to two parables with the vineyard as their theme, and today Jesus takes up the theme with a third parable. To understand it, we must remember the famous Song of the Vineyard in chapter 5 of the book of Isaiah, which the liturgy offers today as the first reading. It is a song composed and probably performed by Isaiah himself in a small square in Jerusalem. At that time, there were singer-songwriters, and when one felt he had a poetic vein and a story to tell, he would interpret it in these small squares in Jerusalem. 

This is precisely the case for Isaiah; we can imagine him surrounded by a group of young friends, as he was in his early twenties when he composed this song. It begins by telling the love story of a farmer for his vineyard. His young listeners immediately understand that, behind the picture, the farmer in the vineyard hides a yearning love on the part of some young man from the village for a beautiful girl. So, they are pretty intrigued by the story. Isaiah tells how this love began and was cultivated with a thousand attentions and care. The vine was not chosen at random; the farmer went to a foreign country and selected it carefully. Then he prepared the land, cleared it of thorns, weeds, and stones, and planted this vineyard in a sunny place because it should bring forth grapes and good, intense wine. He also built a wall around it to protect it. In short, he showered it with every care and attention. 

At this point, we are also involved and want to know the outcome of this love story. Did the vineyard respond to this attention and care? Here is the surprise: the vinedresser expected bunches of excellent grapes, but at harvest time he found sour, inedible grapes, a bitter disappointment. 

We know that great loves betrayed always give rise to great hatred. And so this farmer is a prisoner of uncontainable anger and resentment. He tears down the wall of separation; he wants the passersby to trample the vineyard; he wants the wild boars—which are wild (“worldly”) animals—to enter the vineyard and devastate it; let the brambles overrun and choke it, and let the clouds pour not a drop of water upon this vineyard. 

What is Isaiah talking about? What lies behind the images of the farmer and the vineyard? I mentioned that the young men who listen to him picture a boy and a girl in the city and make their assumptions. At the song’s end, the prophet reveals the riddle: The lover is the Lord, and the vineyard is Israel, the people whom He went to buy in Egypt and transplanted in the land of Canaan, a people who have disappointed His love. And in the end—says the song—God expected justice and found bloodshed; He expected righteousness, and instead He heard only the cries of the oppressed. What will the Lord do with this vineyard that has betrayed His expectations? We have heard His anger, His will to destroy it. Let us beware; God does not, naturally, do these things; they are images with which the poet wants to tell us to what extent the Lord is involved in this passion of love for man. 

Let us now listen to Jesus’ parable, in which we can immediately recognize references to Isaiah’s Song of the Vineyard. Let us listen: 

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. He then leased it to tenants and went on a journey. 

In the time of Jesus, there were modest, family-sized vineyards; each family, next to its own house, had a few vine plants. Because the vineyard is long-lived and can survive for centuries, it was loved almost like a family member, accompanying several generations of the same family. Psalm 128 uses this image: “Your wife is like a fruitful vine in the privacy of your home.” When one planted a vine, it meant he was convinced that he, his children, and his grandchildren would remain in that place for a long time, and life thus became a sign of peace and prosperity. 

Some large landowners owned very extensive vineyards; they didn’t work them; they gave them to tenant farmers and went to live in the big cities of the Roman Empire, such as Rome, Antioch, Alexandria, or Ephesus. They would come back at harvest time to gather the fruit. Jesus, inspired by his time’s social and economic realities, composed his parable, introducing one of these large landowners. 

In analyzing the parable, we will proceed on two levels: we will first consider its immediate meaning, as Jesus tells it to the religious authorities before him, to prompt them to reflect on the unprecedented crimes they are about to commit. But we will also notice that this parable is very topical for us. It speaks to the community of the baptized, the Church, the vineyard of the Lord, even though the Church has not replaced Israel: the vineyard of the Lord is still the same, but it is no longer limited to Israel. It now includes all humanity. 

The owner represents God; we have heard his description of attention and care, which is very similar to the Song of Isaiah (and Jesus compares them). Let us review these cares of the Lord. First, he surrounded the vineyard with a hedge; he wanted to clearly mark his property so strangers would not set foot in his field and to protect it. This is what God did with Israel, his vineyard. In chapter 19 of the book of Exodus, God says, “You are my property among all the peoples of the earth.” This is repeated in many places in the Old Testament. The Israelites at that time believed that each people had its own God, and each God had its own people whom it protected and from whom it received sacrifices, burnt offerings, prayers, and incense. Thus, Chemosh had his people, the Moabites; Milcom had his people, the Ammonites, the Syrians of Damascus; Baal had his people, the Canaanites… 

The Lord had his people, his vineyard well delimited—Israel—and he wanted to protect them from the idolatrous mentality and the immoral practices of the pagans. We know that in the Roman Empire, the Jews were known not only for their monotheism but, above all, for their strict morals, especially in the sexual sphere. The Lord had protected his people well. What was the hedge of protection? The Torah, the Law, continually reminded the Israelites how people actually behave. 

Today, the Lord’s vineyard needs this hedge of protection because the surrounding world reasons and lives not according to the Beatitudes of Jesus of Nazareth but according to pagan logic; prevailing thought does not refer to evangelical values and proposals. If this worldliness manages to infiltrate the minds and hearts of Christians, it infects and damages this vineyard. Even the best plants are affected. What is the hedge with which the Lord today protects his vineyard? It is His Word; it is the Gospel. 

The second concern of the Lord is to dig a hole to press the grapes. The crusher I put in the background is from two centuries before Jesus, so it is very old. Notice there are two basins: in the larger one, the grapes were pressed. You can also imagine the crushers because there are two holes in the rock where they inserted two sticks, and on top of them they put a beam to which they tied ropes that the crushers used to hold on to and not slip while pressing the grapes. And while they did so, they sang and danced, which is the sign that the Lord expects only joy, celebration, singing, and love from the vineyard. I have pointed out that crusher in the background, and you also see a smaller vat where the grape juice was collected. The prophet Jeremiah remembers in chapter 25 the shouts of joy from the crushers. 

Today, God expects the vineyard—which is the Church—to produce joy for all humanity. If the disciples of Christ are united as branches to the vine, who is Jesus of Nazareth, and if his Spirit circulates in them, they will produce the only fruit that interests God: the works of love. Christians are to give the world proof, by their lives, that those who live according to the Gospel live in joy and produce joy. 

Third concern: He built a tower. If one visits Israel and passes, for example, through the fields of Samaria, one often sees ruined towers like the one behind me; some are very old and date back to before the time of Jesus; you can also appreciate the reconstruction of the most common model of these towers. This one is located in the biblical garden of Jada Scemonat near Jerusalem. In these huts, peasants kept their work tools, and the surveillance observation point was on the roof. 

What does this tower signify? It is the symbol of the Lord’s gaze, which protects and watches over his vineyard and his people with maternal solicitude. Watch, because thieves and bandits are always ready to jump over the wall and the hedge, and if they can enter, they steal, kill, and devastate the vineyard. 

How does the Lord watch over his vineyard today? He does not do so directly, but he sends his angels, the mediators of his care. We know many of these angels who are present in our communities; they see to it that no one messes up the vineyard of the Lord and that no anti-evangelical proposals are introduced. When this occurs, these angels watching over the tower immediately intervene, raising their voices and drawing attention. 

After entrusting the vineyard to the peasants, the great owner left, and now the harvest begins. The hearers of the parable are the Pharisees, the spiritual leaders of the people, and the high priests who offer burnt offerings to the Lord. They must have been thinking as they listened to the parable: “If the Lord comes to ask us for the fruits, we have them in abundance. Just look at the Temple’s esplanade… It is full of pilgrims praying and bringing chosen lambs to offer to the Lord… The Lord will certainly be satisfied if he comes to us to gather the fruit”… 

However, let’s listen to how the parable continues: 

When vintage time drew near, he sent his servants to the tenants to collect his produce. But the tenants seized the servants, beating one, killing another, and stoning a third. Again, he sent other servants, more numerous than the first, but they treated them similarly. 

Who do these envoys represent, and whom does the vineyard’s owner send to gather the fruit? They represent the prophets. In chapter 7 of his book, Jeremiah refers to his people, saying: “Since they came out of the land of Egypt, the Lord has always sent his servants, the prophets, to show them the right decisions to make; but they have not listened to them and have decreed their ruin.” 

Jesus distinguishes between two groups of envoys. He was probably referring to the prophets sent by God before and after the exile. What did these prophets ask of the people of Israel? They continually asked for the fruits the Lord expects. Isaiah says so in the first chapter of his book: “Learn to do right; seek justice, help the oppressed, defend the fatherless, protect the widow” (Is 1:17). What did these envoys find instead? They found solemn liturgies, sacrifices, lambs, incense, prostrations, and burnt offerings. These were not the fruits God wanted from his people. These were external practices that deceived them into thinking they were right with the Lord. The prophet Isaiah says at the beginning of his book: “Bring me no more worthless offerings; the smoke of the incense is detestable… your solemnities and feasts I detest… I close my eyes when you stretch out your hands” (Is 1:13). He is not interested in these things. He wants justice. 

In chapter 58, Isaiah always mentions the fruits God desires. Instead of the false fast, he calls for the fast that pleases God: “You bend your head like a reed, to lie down on matting and ashes. Do you call that fasting? The fact that I want is this: to open unjust prisons, to break the bars of the stocks, to let the oppressed go free; to share your bread with the hungry, to give hospitality to the homeless poor, clothe him whom you see naked, and do not neglect your brother, who is your flesh” (Is 58:3-7). They are your brothers. 

However, these calls from the prophets annoyed the Israelites. What did they do with the envoys then? Exactly what Jesus describes in the parable: some they beat, some they stoned, and some they killed. Jeremiah was the most hated of all; he was stoned and cast into a cistern; Uriah was killed; and Zechariah was stoned in the Temple courtyard. This happened to Israel. This was how they treated the prophets who continually came to ask for the fruits God wanted: justice, love, and attention to the poor. 

And today, the Lord continues to send his prophets, who call for and demand the same fruits. How are these prophets treated? Let us consider how their brothers of faith received them: Primo Mazzolari (an Italian priest who worked in the peripheries), Don Lorenzo Milani (prophet of a Church going out), Oscar Romero (Salvadoran bishop who defended the option for the poor), Tonino Bello (Italian bishop and pacifist), and Turoldo (servant of the Word). Let us ask ourselves what is happening today among those who call for a more evangelical attitude and those who demand an end to political climbing in the Church. What happens to those who denounce how the goods of the Church are managed today in ways contrary to the Creator’s plan? What about those who denounce a hypocritical religiosity that only appeases consciences but does not give the Lord what he wants? What happens to the prophets who denounce the incoherence of certain religious practices and traditions that have nothing to do with the Gospel? They are persecuted. 

We may ask ourselves: How can these prophets be recognized? These signs make them recognizable: They are people who never seek personal benefit; they do not act to obtain favors, recognition, honorary titles, or career promotions. A passion for the Gospel always guides their words toward justice; their call is always centered on the fruits the Lord expects: love and care for the poor. They are people who are always on the side of the last and, in fact, always have problems with those in power, both political and religious. One last criterion: Prophets are the ones who always pay with their own lives. 

After the prophets, the Lord decided to send his Son. Let us listen: 

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 take his inheritance.’ They seized him, threw him out of the vineyard, and killed him. 

As the prophets had done, the son asked for the vineyard’s fruit. And what did he find? The synoptic evangelists tell us another parable: the parable of the barren fig tree. Like the vine, the fig tree is a symbol of the people of Israel, producing tasty fruit to offer to their God. What did Jesus find in this fig tree? The evangelists say that in the morning, Jesus was hungry and went to a fig tree to look for fruit, but found only leaves. Of course, it is only a parable. The leaves indicate the appearance of religiosity that Jesus saw in Israel; he did not find the fruits the Lord wants, and the leaves deceive by hiding the lack of fruit, which is the only thing God is interested in. 

The son also disturbed those in charge of the vineyard. And what did they do? They cast him out and killed him. The parable describes precisely what they did to Jesus, not the people of Israel, of course, but those who considered themselves the owners of the vineyard and wanted to increase their prestige over the simple people to maintain their privileges. That is why they got rid of the son, who bothered them. 

Let us be careful, for today we can make the same mistake, lord it over the vineyard, and drive away the Son… The parable certainly offers reasons for reflection. In the first place, those with great responsibility in the ecclesial community can forget that the Gospel is the point of reference for every choice. They are not the masters of the vineyard. Today, a danger exists, as it did in the primitive Church. Peter, in his first Letter, writes to the elders of the communities and says to them: “I, an elder like yourselves, commend to you that you lead the flock of God not out of shameful self-interest, but in a generous spirit.” Do not become masters but models of the flock. It is not only the ecclesiastical hierarchies who must rethink their way of living and administering the Lord’s vineyard. Every baptized person runs the risk of driving the Son out of the vineyard. 

We can give some examples: If we introduce the mentality that justifies the accumulation of goods, as in the world’s justice, we drive Christ and his Gospel out of the vineyard, because Jesus says the poor are blessed, not those who accumulate. This is the world’s mentality; introducing it into the vineyard will expel the Gospel. If we justify wars by saying, “Not all, of course; only the necessary ones,” we drive Christ and his Gospel out of the vineyard, because Jesus did not think so. Suppose we conform to the present mentality regarding sexuality and forget the proposal of the family, which is a testimony of fidelity and unconditional love. In that case, we move Christ and his Gospel out of the way to make room for a pagan conception of sexuality. 

What happens when we expel the Son of the Gospel from society? The famous phrase has circulated for some time: “God is dead; we have killed him.” The consequences of this murder are before the eyes of all; we see what is produced by man detached from the Gospel, separated from Christ: horror, loneliness, a loss of sense of life, violence, destruction of Creation, arrogance, and many other aberrations, some already underway and others programmed. 

The parable ends with the dramatic scene of the son’s murder, who came last to ask for the fruits the Lord expects. With the son’s killing, it is all over. They have won the battle. Will they keep the vineyard forever? Let’s hear how the parable continues: 

Jesus asked the chief priests and Pharisees: ‘What will the vineyard’s owner 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 who will produce its fruit.’ When the chief priests and the Pharisees heard his parables, they knew he was speaking about them. Although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet. 

At the parable’s end, Jesus directly addresses his listeners and tells them that they, the elders and the high priests, are the caretakers of the vineyard. He then asks them: “If you were in the place of the vineyard’s owner, what would you do?” The answer immediately emerges, and I believe it is very similar to the one we would have given: “He will put an end to those wicked ones and will lease the vineyard to other vinedressers who will give him its fruit in due season.” Jesus replies: “Have you not read the scriptures? God does not behave like that.” God only does works of love; he does not destroy anyone. What will God do? He will take the stone rejected by the builders and lay it as a cornerstone of a beautiful new building, a temple from which sacrifices will be raised to heaven, the only burnt offerings pleasing to God, which are works of love. Jesus meant that God would transform the greatest crime committed by people into a masterpiece of love and salvation. 

The conclusion presents dramatic images that may shock us but are good news, a proclamation of joy and hope. Jesus is defeated; the stone has been rejected, and this may lead us to think that evil has conquered. But no. What the parable tells us with these dramatic images is that whoever falls under this stone will perish, will be crushed by it. Attention: These are Semitic images meant to tell us that the lamb is stronger than the wolves; he who loved and gave his life is stronger than those who took it from him. And therefore, this is a proclamation of joy and hope that evil will never prevail. 

This lamb, this stone that has been cast away, is stronger than the wolves. 

I wish you all a good Sunday and a good week.