Continuing the discussion of words and deeds, in today's Gospel reading the Lord brings what has been said to a kind of conclusion. And His words are so frightening that the chief priests and Pharisees try to seize Him and destroy Him on the spot, just so...
Continuing the discussion of words and deeds, in today's Gospel reading the Lord brings what has been said to a kind of conclusion. And His words are so frightening that the chief priests and Pharisees try to seize Him and destroy Him on the spot, just so they will not have to hear this. Since all of us, like the Jewish chief priests and Pharisees, are steeped in the logic of historical optimism, it is just as important for us to hear Christ.
One aspect lies on the surface. Any people (or society) that senses or recognizes its special historical purpose has no grounds to count on getting away with everything because of it. To the first God-bearing people in history, the Jews, it was said: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" (Amos 3:2). These words, like Jesus' words "the Kingdom of God will be taken away from you and given to a people producing its fruits" in today's Gospel, apply to us insofar as we consider ourselves the Creator's chosen ones, taking part in carrying out His designs.
The mission of being a God-bearing people consists in readiness for Him to call us to account for all our iniquities, and in consent to bear Him the fruits of the Kingdom, that is, to live according to the laws of the Kingdom, not according to the "rules" of this world.
It is clear that not every one of us is equally responsible for the features of social ideology. Nevertheless, historical optimism belongs to us at the everyday level as well. We firmly hope that everything will be fine, and we take offense at the Creator if suffering and sorrow visit us. Here too the words of God quoted above are important: the basis for personal, as well as social, historical optimism can only be (a) the absence of iniquities and (b) consent to bear the fruits of the Kingdom. The latter implies readiness to follow Christ along the path He Himself offers you: the path of the Cross.
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21:33 A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple:and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mar 12:1; Luk 20:9.
21:34 He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.
21:41 They say - Perhaps some of the by - standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luk 20:16.
21:42 The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psa 118:22.
21:43 Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel.
21:44 Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him.It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luk 20:18.