|
First
Reading
|
Psalm |
Epistle |
Gospel |
| Isaiah 5:1–7 |
Psalm 80:7–14 |
Philippians 3:4b–14 |
Matthew 21:33–46 |
The story of the wicked tenants of the vineyard is an important parable, appearing in the Gospels of Luke and Mark, as well as Matthew. In all three Gospels, Jesus and the disciples have entered Jerusalem and confrontation is certain as this story is told. Like last week's parable, it is one of the last lessons Jesus delivers before he is arrested and sentenced to death.
Details of the story seem plainly exaggerated. How could actual tenants be so stupid? In real life, wouldn't the tenants realize that they would never be owners of the vineyard, that killing the owner's son would only make their situation worse? Yet, does not the culture of our world act as if we are the owner of eternal reality instead of temporary conservators on this earth? Do we sometimes act as looters of the planet rather than guardians?
The absurd behavior of the wicked tenants only makes sense if judgment and accountability are held to be a long way off. Their perverted reasoning was that they would never have to worry because the rightful landowner was always absent in another world. Furthermore, in the virtually unlikely event the owner ever did decide to travel to the vineyard and seek justice, the tenants would have plenty of warning and time to escape and cover their tracks.
The tenants could not perceive any signs of God's presence, no hint that God was anywhere around. A living relationship with God was never taken seriously, but only believed to have appeared in children's fairy tales. A sense of accountability to anyone beyond oneself was completely lacking, Hence, the real world of the Roman Empire and the movers and shakers in the province of Judea had no place for God. Does that not sound like our world, too? Are the assumptions in our so-called real world any less absurd?
A theme running through Jesus' stories during His last week in Jerusalem is the irony of all sorts of signs pointing to the presence and judgment of God and the total lack of understanding or notice of them. As Jesus enters Jerusalem on Palm Sunday, even the stones along the road appear to witness and cry out. Incidentally, in the conclusion of this parable, Jesus referred to Psalm 118, which incorporates a word play on the word son and the word stone, and compares a stone that had been rejected with the one God used as the cornerstone to Israel's salvation. The first letter of Peter picks up on this comparison of Jesus with the stone, ignored and rejected, who becomes the keystone of God's new Temple.
The key is for us to notice the stones, the signs of God's grace, and not rush to the call of a world that denies its own mortality and trumpets its all-encompassing self-importance.
Do we understand how close are genuine signs of God's grace as well as signs of just judgment? Do we honor and share those signs for what they are? Matthew clearly meant this parable to warn his own church, rather than deflecting blame onto others. If Matthew's church would not be faithful to God's mission, the mission would be offered to others. God's plan of grace would not be ultimately thwarted. It is basically the same challenge to us.
When tragedy struck the Gulf Coast the question was raised, where was God in all this? The answer is not obscure. God was with the Coast Guard helicopter pilots who were rescuing people off rooftops, God was with those helping at the Convention Center; God was with those who opened their homes to those who lost everything. Why did God let this happen? Jesus' parables of judgment give us good insight to the answer. God has given us the ability to build adequate levies and to know where it is safe to construct housing and where it is not. God has given us the ability to plan and anticipate events. If we choose to spend resources on marinas for rich people's yachts rather than levies or put political hacks in positions of responsibility that demand expertise and competence, thinking that it won't matter for disaster will never come, we are behaving precisely like those foolish tenants of the vineyard. The parable is not a far-fetched, exaggerated story of long ago. The best reality show around might very well be the Gospel.
And
I offer this to you in the name of the Living God, Amen.
