The parable of the vineyard, like all parables of this kind, concerns above all the people of God: in the prophetic tradition they are usually symbolically called...
The parable of the vineyard, like all parables of this kind, concerns above all the people of God: in the prophetic tradition they are usually symbolically called the vineyard. In this context the meaning of the parable becomes entirely clear, and everyone listening to Jesus understands it. More than that: those whom what He said directly concerned understood perfectly that it concerned them; the cry "May this never be!" is the best proof.
The Savior's answer to this "May this never be!" is also unambiguous enough: He reminds those listening to Him about the cornerstone. The image of the cornerstone appears constantly in Jesus' parables, and its meaning lies in the fact that such stones, used in building a house as the corner elements of a strip foundation, were good for nothing except the purpose for which they were intended. There is no doubt that, in speaking of the cornerstone, Jesus has Himself in mind, thereby making His listeners characters in the parable He has told. As we can see, He wants to make those listening to Him understand that each of them stands before a choice from which there is no escape.
Many people would have liked Jesus to turn out to be one among many - prophets, preachers, teachers of the Torah - in short, an ordinary man. Then He could be listened to without really heeding Him, and accepted without truly accepting Him, as we always do when inwardly we disagree with the speaker. In that case, polite, formal acceptance means only agreement with the other person's right to have his own opinion, a point of view different from ours, one that at times is, in essence, of no concern to us. But the one putting forward that point of view must then also recognize our right to our own understanding of truth, different from the one he proposes. He must allow what today is called pluralism, acknowledge the relativity of every truth and every opinion, including his own, and then in turn he will be allowed to speak, like everyone else.
Had Jesus agreed to such rules of the game, He would perhaps not have had to die on the cross. But that is precisely the point: He could in no way agree to them, not because He absolutely had to prove something to someone and win all the disputes into which His listeners drew Him, but because accepting such rules would have been false testimony for Him and the collapse of His mission.
After all, He brought the Kingdom into the world and revealed to the world the fullness of God, and this was no longer simply one opinion among many, or even one revelation among many: He truly revealed to the world the whole fullness of truth and the whole fullness of revelation. All the great sages and prophets who came before Him asked questions and expressed opinions; He did not ask questions, He answered them, and He Himself became the answer to every possible question. And He could be accepted only as such: any other attitude toward Him would be deceit.
Of course, if a person truly does not realize Who is before him, the matter can still be set right: what is not realized today can be realized tomorrow. But if the issue is an unwillingness to accept the obvious, an unwillingness to give up one's own right to an opinion in the face of the living Truth, the situation is a dead end: the Truth cannot stop being truth, no matter how much someone may want it to. What remains is either to accept or to reject. Either to regard this strange Teacher as the One He Himself considers Himself to be, or to treat Him, at best, as a madman, and at worst, as a conscious apostate and blasphemer claiming what no human being can claim. A choice had to be made: there was no third option.
3
3:1 He desireth a good work - An excellent, but laborious, employment.
3:2 Therefore - That he may be capable of it. A bishop - Or pastor of a congregation. Must be blameless - Without fault or just suspicion. The husband of one wife - This neither means that a bishop must be married, nor that he may not marry a second wife; which it is just as lawful for him to do as to marry a first, and may in some cases be his bounden duty. But whereas polygamy and divorce on slight occasions were common both among the Jews and heathens, it teaches us that ministers, of all others, ought to stand clear of those sins. Vigilant, prudent - Lively and zealous, yet calm and wise. Of good behaviour - Naturally flowing from that vigilance and prudence.
3:4 Having his children in subjection with all seriousness - For levity undermines all domestic authority; and this direction, by a parity of reason, belongs to all parents.
3:6 Lest being puffed up - With this new honour, or with the applause which frequently follows it. He fall into the condemnation of the devil - The same into which the devil fell.
3:7 He ought also to have a good report - To have had a fair character in time past. From them that are without - That are not Christians.Lest he fall into reproach - By their rehearsing his former life, which might discourage and prove a snare to him.
3:8 Likewise the deacons must he serious - Men of a grave, decent, venerable behaviour. But where are presbyters? Were this order essentially distinct from that of bishops, could the apostle have passed it over in silence? Not desirous of filthy gain - With what abhorrence does he everywhere speak of this! All that is gained (above food and raiment) by ministering in holy things is filthy gain indeed; far more filthy than what is honestly gained by raking kennels, or emptying common sewers.
3:9 Holding fast the faith in a pure conscience - Steadfast in faith, holy in heart and life.
3:10 Let these he proved first - Let a trial be made how they believe.Then let them minister - Let them be fixed in that office.
3:11 Faithful in all things - Both to God, their husbands, and the poor.
3:13 They purchase a good degree - Or step, toward some higher office.And much boldness - From the testimony of a good conscience.