By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 55:6-9; Responsorial: Psalm 145:2-3, 8-9, 17-18; Second Reading: Philippians 1:20c-24, 27a; Gospel: Matthew 20:1-16a
The prophet Isaiah commands: “Seek the LORD while he may be found, call him while he is near.” This is a call to repentance to all who have committed evil actions or have wicked thoughts. God is “generous in forgiving.”
While verses 6-7 are the prophet’s words, verses 8-9 are God’s words, as reported by the prophet. At the end of verse 8, it is clearly marked as an “utterance of the Lord.” Verse 8 begins with “for.” This indicates that the prophet’s call to repentance is a logical consequence of God’s declaration: “my thoughts are not your thoughts, nor are your ways my ways.”
Notice the small chiasm: A-B-B-A. God’s (“my”) thoughts are mentioned first, but God’s ways are mentioned last. Likewise, “your thoughts” are last in its phrase, while “your ways” is first in its phrase. This chiastic parallelism emphasizes the relationship between our thoughts and our ways. Our thoughts lead to our actions. If our thoughts are unlike God’s thoughts, then our actions will be contrary to God’s will. Thus, the prophet calls sinners to repentance.
The last verse continues the contrast of God’s ways and thoughts versus human ways and thoughts. To emphasize this contrast, imagery is used: “the heavens” versus “the earth.” From our earthly perspective, the heavens are so high that we can barely perceive or understand them. Similarly, God’s thoughts and ways are beyond our natural perception. We can only begin to understand them because God chooses to reveal his thoughts and ways to us. For example, see 1 Corinthians 1:18-31, where Paul explains Christ’s cross as the wisdom of God. To conform our ways to follow God’s ways, we need God’s grace.
St. Paul writes to the Philippians seeking to console them. Paul is writing from prison (1:14), and some Philippians are worried that they may never again see him alive. Paul consoles them by saying: “I long to depart this life and be with Christ, for that is far better. Yet that I remain in the flesh is more necessary for your benefit.” Although Paul says, “I do not know which I shall choose,” ultimately he surrenders to God’s will. Paul knows that God will decide how long he lives and when he will die. Paul is confident that “Christ will be magnified in my body, whether by life or by death.” Through Paul’s imprisonment and suffering, God is magnifying Christ, who redeemed us through suffering.
Paul changes focus. He instructs the Philippians: “conduct yourselves in a way worthy of the gospel of Christ.” Paul consoled the Philippians. Now he tells them how they can be a consolation for him — by living Christ’s gospel in a worthy way. Paul continues: “so that, whether I come and see you or am absent, I may hear news of you, that you are standing firm in one spirit… for the faith of the gospel” (1:28). Paul labored and risked his life so that he might bring many people to faith in Christ. Now that Paul is imprisoned for his efforts, he longs to hear that the Philippians are holding firm to the Gospel for which Paul suffers.
Paul tells the Philippians that their own suffering is a gift granted to them “for the sake of Christ.” The Philippians’ suffering is “the same struggle as you saw in me and now hear about me.” Paul refers to his imprisonment. Paul hopes the Philippians are “not intimidated in any way” by those opposed to their faith (1:28).
In today’s Gospel, Jesus tells a parable about a vineyard owner who hires laborers at the “agora” (verse 3). This was a public square which functioned as an outdoor marketplace for produce and for those wishing to be hired for a day of paid work. The landowner goes repeatedly to the marketplace throughout the day, hiring more and more workers.
The parable ends with these words: “Thus, the last will be first, and the first will be last” (20:16). This matches 19:30, which immediately precedes the parables: “But many who are first will be last, and the last will be first.” Comparing 19:30 to 20:16, the order of “last” and “first” are reversed in the two phrases — a chiasm (A-B-B-A). These two verses serve as “bookends” which introduce and conclude the parable. This is called an “inclusion” — a rhetorical structure which emphasizes the parable’s message. Thus, we will focus on the first workers hired, and on the last workers hired.
The first workers are hired at dawn. These first hired laborers show an admirable zeal for starting work early. The last workers are hired only one hour before sunset. At that late hour, the landowner finds them standing idle in the marketplace. The landowner sends them to the vineyard to work. These last workers don’t seem very eager to work. They have been idle all day.
But the last workers hired receive their daily wage first — the landowner orders this. So the first workers are waiting at the end of a long line. They are last to receive their daily wage.
The first workers are zealous, early rising. They worked twelve hours in the hot sun. They see the amount that the others receive. Surely they will receive more! But they don’t. They grumble because they receive the same amount as the workers who only worked for an hour. Jesus’ audience was surely sympathetic to these workers’ irritation.
This parable is used by Jesus to describe the kingdom of heaven. Assuming that God is the landowner, we might reach these conclusions. First, God wishes to bring as many people as possible into the kingdom of heaven — his vineyard. Second, God is generous (v. 15) with those who arrive late or last to the kingdom of heaven. He gives them the same as everyone else. Third, God does not want his generosity to provoke envy (v. 15). Those who come first receive God’s mercy and salvation through Christ — an undeserved gift. Why would they envy anyone who receives the same?