The stone which the builders rejected has become the chief cornerstone

 

 Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedrssers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected

Has become the chief cornerstone.

 This was the LORD's doing,

And it is marvelous in our eyes'?"

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away. 

 

- Mark 12:1–12

 

Yesterday we read that Jesus and the disciples came again to Jerusalem.  The setting is Holy Week, and this is Christ's third day in the Holy City, the day after He has cleansed the temple.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."   

 

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'?"  And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.  My study Bible explains that, in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews -- such as the men to whom Christ speaks -- who are entrusted to care for the people.  Every servant who is sent by the owner stands for an Old Testament prophet who was sent to call people back to God.  The son, his beloved, of course, refers to Christ Himself.  That the son who is cast out of the vineyard and killed is understood in two ways.  Golgotha, the place of Christ's Crucifixion was outside the walls of the City, and also that He was crucified by foreign soldiers.  Those others to whom the vineyard is given are the Gentiles brought into the Church. 

 

 At the end of Christ's parable told to the chief priests, scribes, and elders, Jesus quotes from Psalm 118.  (He quotes verses 22-23.)  This is quite significant, because this Psalm was one of a group repeated each day during the Feast of Tabernacles.  The Feast of Tabernacles was the Feast of the Coming Kingdom, heralding the expected Messiah and the Kingdom anticipated at the time of the Messiah.  When the people welcomed Christ into Jerusalem at His Triumphal Entry, just days before, it is from this Psalm that they cried, "Hosanna [meaning "Save, I pray"]! Blessed is He who comes in the name of the Lord!" (see Mark 11:9-10).  But here, Jesus reminds these authorities -- who have come to question Him about His authority to cleanse the temple -- of one of the promises in this Psalm.  Coupled with the parable, the implication is clear.  They are the ones who reject Him, and He declares Himself to be the rejected stone which will become the "chief cornerstone" who will then give the vineyard to others.  The entire story of Holy Week -- and particularly this time when Jesus has been welcomed with acclaim into Jerusalem and His subsequent actions and teaching in the temple -- is infused with the extraordinary tension of messianic expectation and the people's hope in Christ.  It is for this reason they dare not lay hands on Him at this time, and openly in daylight in the temple, for as the text tells us, they feared the multitude.  In such an atmosphere of heightened expectation and tension, Jesus goes toward the Cross.  We can imagine what a crushing blow it will be to the disciples, who will initially go into hiding.  Certainly the religious leaders, treating Jesus with disdain at the Cross, gloat and feel triumphant.  But death cannot hold Him, will not stop this rejected stone from becoming the Chief Cornerstone of his Church, which will be spread to all the world.  And that is just the point, for only He could "trample death by death," as the Orthodox Paschal hymn declares.  For the Eastern Orthodox, Holy Week begins on Monday.  For the Western Churches and the Armenian Apostolic (Oriental Orthodox) Church, Easter is this Sunday.  As we move toward the moment Christ has predicted three times to His disciples, let us consider how what appeared to be the greatest defeat was the greatest triumph, one shared with all of us.  At the tomb Mary Magdalene and the other women will become Apostles to the Apostles, giving to the others, and thence to the world, the greatest news of all.

 

 

The stone which the builders rejected has become the chief cornerstone

 

 "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedresers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  

 

Jesus said to them, "Have you never read in the Scriptures:

'The stone which the builders rejected 

Has become the chief cornerstone.

This was the LORD's doing,

And it is marvelous in our eyes'?

Therefore I say to you, the kingdom of God will be taken from you and given  to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

 

- Matthew 21:33-46 

 

Yesterday we read that when Jesus came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, referring to the cleansing of the temple, "By what authority are You doing these things? And who gave You this authority?"  But Jesus answered and said to them, "I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things:  The baptism of John -- where was it from?  From heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why then did you not believe him?'  But if we say, 'From men,' we fear the multitude, for all count John as a prophet."  So they answered Jesus and said, "We do not know."  And He said to them, "Neither will I tell you by what authority I do these things.  But what do you think?  A man had two sons, and he came to the first and said, 'Son, go, work today in my vineyard.'  He answered and said, 'I will not,' but afterward he regretted it and went.  Then he came to the second and said likewise.  And he answered and said, I go, sir,' but he did not go.  Which of the two did the will of his father?"  They said to Him, "The first."  Jesus said to them, "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.  For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him."  

 

"Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedresers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  My study Bible explains that in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews (to whom Jesus tells the parable), who are entrusted to care for the people.  Each servant who is sent by the owner stands for an Old Testament prophet coming to call the people back to God, while the beloved son is Christ Himself.  When the Son is cast out of the vineyard and killed, it's understood on two levels, according to my study Bible.  First, that Jesus was killed outside Jerusalem (Golgotha at that time was outside of the city walls); and second, that Jesus was crucified by foreign soldiers, not by those of His own "vineyard."  

 

They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."   Note how these religious leaders once again convict themselves, as in yesterday's reading in their answer to the parable of the "two sons" (see above).  They are correct in naming the other vinedressers, who are the faithful among the Gentiles.

 

 Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given  to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.  Jesus quotes from Psalm 118:22-23.  My study Bible comments that this stone is Christ.  According to St. John Chrysostom, it adds, this saying illustrates the two ways of destruction.  Those who fall on the stone are people who suffer the consequences of their sins while still in this life, but those upon whom the stone falls are the unrepentant who suffer utter destruction in the final judgment. 

 

 In the letters of both St. Paul and St. Peter there is reference to Christ as this stone mentioned in today's reading.  Perhaps of particular importance is the fact that in each case, the saints refer to Christ as both stumbling block and rock of offense.  Both saints quote from Old Testament Scripture to teach this lesson also noted in the commentary by St. John Chrysostom cited above.  St. Paul quotes, "Behold, I lay in Zion a stumbling stone and rock of offense, and whoever believes on Him will not be put to shame."  St. Peter writes, "Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected has become the chief cornerstone,' and 'A stone of stumbling and a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed."  See Romans 9:32-33; 1 Peter 2:6-8; Isaiah 8:14-15, 28:16.  So the "two ways" cited by St. John Chrysostom are found in the earliest years of the Church, and directly from the apostles.  How are we to understand this in a modern context, in which the weight of the words of Christ fails to impact many people?  Let us understand the prophetic reality of what He is saying here.  These religious leaders (if we pay careful attention to the parable) are the inheritors of the spiritual history of Israel.  They are the last in a very long line of leaders of Israel who reject the word of the prophets that are sent to them.  We may read, for instance about the prophet Amos, who lived in the 8th century before Christ.  According to my study Bible, his were the first prophecies to be written down, and he was the first prophet to proclaim the end of God's covenant with Israel because of stubborn unrepentance, oppression of the poor, and other sins of passion.  Israel had grown wealthy at this time from control of trade routes.  He preached repentance in warning the king and the people.  But the priests, tired of his prophecies, clubbed him to death.  So the setting here is important, as is Christ's parable; it tells us of things these men know very well as the religious leaders and stewards of the people. In fact, in chapter 23, Jesus will speak to the hypocrisy of the scribes and Pharisees, saying, "Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous, and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers'guilt" (Matthew 23:29-32).  Adding to this, He further prophesies their future persecution of the Christian "prophets, wise men, and scribes."  It tells us of a whole history, a pattern, a "filling up," in Jesus' language, of the fullness of intentions and behaviors borne out by a refusal to honor and fulfill covenant. So let us consider this in a current setting, in which there is no state religion within modern democracies.  It seems that, first of all, we who call ourselves Christians do indeed have a responsibility to uphold, nevertheless, not simply the tenets of our declared faith, but also the courage of what it means to bear covenant and particularly to pay attention to the promptings of God in our spiritual lives.  It means that when we preach Christ crucified we bear witness to something more powerful than mere words and theories, for we carry with us the Spirit promised by Christ, and we owe an allegiance to God's calling for us.  It means that those of us who live among any society in which we hold ourselves to a particular faith bear responsibility for living that faith, and being a light even to those who may reject it for themselves (Matthew 5:16).  But let us not doubt the power of that stone, for this is embedded in the words of Christ in today's reading, and there can be no doubt about His intent and the serious nature of His warnings.  He remains for all the world both a stumbling block and an offense, and a stone that some reject.  But He is for us the chief cornerstone, and His truth we cannot deny, for it is a wisdom to be cherished. 

     

 

 

 

Neither will I tell you by what authority I do these things

 

 Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."  

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the heard, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected

Has become the chief cornerstone

This was the LORD's doing,

And it is marvelous in our eyes'?"

And they sought to lay hands on Him,  but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away. 

 

- Mark 11:27—12:12 

 

Yesterday we read that, the next day after His Triumphal Entry into Jerusalem, when Jesus and the disciples had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests hears it and sought how they night destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you will receive them, an you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

 

  Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."    After the cleansing of the temple (see yesterday's reading, above, in which Jesus drove out those who bought and sold, and overturned the tables of the money changers), the chief priests, scribes, and elders come to Him demanding by what authority He does these things.  Christ is not a Levitical priest, my study Bible explains, and so has authority obvious to the religious leaders.  It explains that, as Christ is careful not to reveal Himself to scoffers, He confounds them with a different question about John the Baptist.  Both the elders' question and Jesus' question require the same answer, and so would lead a person to confess that Jesus has come from heaven.  But by not answering them directly, my study Bible says, Christ teaches us not to answer people who come asking about holy things with a malicious intent.

 

 Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the heard, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others."  My study Bible explains that in Jesus' parable, the man represents God the Father, and the vineyard is a reference to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  Every servant which is sent by the owner stands for an Old Testament prophet, who comes to call the people back to God.  The son, of course, is Christ Himself.  When the Son is cast out of the vineyard and killed, we are to understand it on two levels.  First, Jesus was killed outside of Jerusalem (the site of Golgotha was outside of the old walls of the city); and second, that Jesus was crucified by foreign soldiers, and not by those of His own vineyard.  The others who later receives the vineyard are the Gentiles brought into the Church. 

 

"Have you not even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'?" And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.   Jesus quotes from Psalm 118:22-23, indicating that He is the fulfillment of this Scripture.  The stone is Christ, who has become the chief cornerstone of the Church, in which believers are the living stones.

 

What does it mean to us that Christ is our chief cornerstone?  It means that He is the foundation, and the guiding rule, for all that is to come in the Church, as it is built up through time.  He is the one upon whom we rest, and upon whom we must base all that we do, our way of thinking, our understanding of our faith, and ultimately of God.  He is the one who frames all of our spiritual reality and understanding.  In today's daily reading is also included verses from St. Paul's first letter to Timothy, in which he describes the Church as "the house of God, which is the church of the living God, the pillar and ground of the truth."  The "pillar" and "ground" are connected in the chief cornerstone, the one that defines the whole of the building and sets forth its foundation upon which to build.  What we find in this imagery is Christ's unequivocal statement about the reality of who He is.  He has conducted His three-year public ministry while most of the time guarding the secret of His messianic identity, His true status.  But now He has made the Triumphal Entry into Jerusalem, and once He is face to face with the religious leaders who bitterly oppose His popularity (just as they no doubt feared John the Baptist), and now question His authority, He does not mince words.  He does not shrink back from declaring Himself, but is instead quite open and completely transparent in His declarations about Himself.  For now it is time for this revelation and even the confrontation which ensues, leading to the Cross, and to His subsequent Resurrection.  This is His "hour," and He does not shrink back from it, but fully engages in the truth He must present in the temple at Jerusalem.  He has come to this place specifically for this engagement and what will follow.  Perhaps today is a good day to consider His courage in doing so, for He clearly knows what He is doing -- and judging from the parable, He knows where He is headed in so doing.  Let us learn from Him:  there are times to speak and tell our truth, and there are times when it's prudent not to do so (as in Christ's refusal to justify Himself when questioned about His authority).  But note that even when Christ is refusing to justify His authority, He still speaks with authority nevertheless.  Everything must be guided by God, and so we seek discernment in all things.  This is Christ's "hour" -- not before, not later.  Let us also be guided by God and serving the purpose we're given in our own lives, seeking through prayer to find Christ's way for us. 

 

 

 

Whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder

 

 "Hear another parable:  There was a certain landowner who planted vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  Jesus said to them, "Have you never read in the Scriptures:  

'The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD'S doing,

And it is marvelous in our eyes'?

"Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

 

- Matthew 21:33-46 

 

In our current readings, Jesus has made His Triumphal Entry into Jerusalem (Palm Sunday), and cleansed the temple.  Yesterday we read that when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, "By what authority are You doing these things?  And who gave You this authority?"  But Jesus answered and said to them, "I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things:  The baptism of John -- where was it from?  From heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why then did you not believe him?'  But if we say, 'From men,' we fear the multitude, for all count John as a prophet."  So they answered Jesus and said, "We do not know."  And He said to them, "Neither will I tell you by what authority I do these things.  But what do you think?  A man had two sons, and he came to the first and said, 'Son, go, work today in my vineyard.'  He answered and said, 'I will not,' but afterward he regretted it and went.  Then he came to the second and said likewise.  And he answered and said, 'I go, sir,' but he did not go.  Which of the two did the will of his father?"  They said to Him, "The first."  Jesus said to them, "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you.  For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him." 

 

  "Hear another parable:  There was a certain landowner who planted vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him."  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  My study Bible explains that in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  The servants sent by the owner stand for the Old Testament prophets who came to call people back to God, and his son stands for Christ Himself.  When the Son is cast out of the vineyard to be killed, it's understood on two levels.  First, that Jesus was killed outside of Jerusalem; and second, that Jesus was crucified by foreign soldiers and not by those of His own "vineyard."  The others who later receive the vineyard are the Gentiles brought into the Church.  Note that, as in yesterday's reading (above), the Jewish religious leaders condemn themselves through their answer.

'The stone which the builders rejected has become the chief cornerstone. This was the LORD'S doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.  My study Bible tells us that this stone is Christ (the quotation is taken from Psalm 118:22-23).  It cites the commentary of St. John Chrysostom, who remarks that this saying illustrates the two ways of destruction.  There is first of all the people who fall on the stone; these are people who suffer the consequences of their sins while still in this life.  But those upon whom the stone falls are the unrepentant, who suffer utter destruction in the final judgment.  

It is intriguing to consider the commentary of St. John Chrysostom on today's passage, regarding the "two ways" of destruction upon the stone which the builders rejected.  One way is to be broken, leading to repentance.  That is, if this Stone is Christ, recognizing even through hardship and error the truth of Christ, and so coming to repentance.  This is a sense in which we've come upon Christ the Stone as stumbling block, and turned to Him in our own brokenness.  The second way is one which enters into Christ's teaching not too often so far in the story of His ministry, but makes itself felt quite plainly and even direly here.  That is to live life unfettered in error and sin, and come to judgment still in this state.  This latter, second way leads to full destruction, an incapacity for repentance and thus a lack of salvation.  So St. Chrysostom's thinking leads us -- if you are like myself -- to consider the redemption available to us through stumbling and difficulties, even hard and harsh experiences in life, through which we may find Christ's redemptive and saving power of truth, what leads for us to true life.  St. Paul says something similar in his First Epistle to the Corinthians, when he mentions one engaging in a scandalous sin in the Church, teaching the Corinthians, "In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:4-5).  This would suggest the effects of such a life outside of the Church, with the possibility of leading to repentance through its consequences.  But at this juncture in the Gospel, we come up against the possibility of profound rejection and loss in the judgment of Christ, an utter loss of life at the time of judgment.  This is now the stark picture presented to these men who would be the religious leaders of Israel, in whose hands is the spiritual care of the people.  In chapter 23, Jesus will name several "woes" of the scribes and Pharisees for their practices and their hypocrisy.  Earlier in the Gospel, He has spoken of the woes that would befall those in His Church who will cause offense and scandal to the "little ones" in the Church, causing them to be lost and to stray, saying, "But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!" (Matthew 18:6-7).  So, in making these observations of Christ's preaching of "woes" we are able to observe that He first warns His own apostles, who would become the leaders of His Church -- and by this warning, also their successors -- against abuses of power, sinning against and causing offenses to the "little ones" (the humble of the Church) who will be in their spiritual care.  Here in Jerusalem at the temple, in confrontation with the religious leaders of Israel, He gives this great warning to those who have failed to care for their vineyard, lacking the spiritual fruits meant to be produced while entrusted to their care.  Observing this consistent warning to those entrust with the spiritual care of the people of God, we may see Christ's concerns as applying forever to those who would be His followers in the Church, and in particular to those who would be leaders entrusted with the spiritual care of the faithful.  How far have we come from the mark Christ has set for us?  How far do we have to go?   Do we take His warnings seriously?  How much do we protect and take heed against abuses of the humble in the Church?  Each one of us must take His warnings seriously, and be reminded of the prophets of the Old Testament coming repeatedly to call people back to God, but especially of the warnings Jesus gives here to those who will plot to destroy Him.  In the Church, we have a great responsibility -- all the faithful -- for the care and nurturing of those who will come to find faith, and to grow in the Church.  Let us remember the Stone, and the two ways, for each may beckon before us.  One way, we may gain all that we might have through repentance; the other way, we may lose even what we think we have (Matthew 13:12). 

Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  

 

Then He looked at them and said, "What then is this that is written:  

'The stone which the builders rejected

Has become the chief cornerstone'?

"Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.

 

- Luke 20:9–19 

 

On Saturday we read that it happened on one of those days, as Jesus taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  My study Bible comments that in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  Each servant sent by the owner stands for an Old Testament prophet who comes to call people back to God, and the beloved son is Christ Himself.  When the Son is cast out of the vineyard to be killed, this is understood on two levels:  First, that Jesus was killed outside Jerusalem; and second, that Jesus was crucified by foreign soldiers, and not those of His own "vineyard" (Israel, or the people of God).  The others who later receive the vineyard, my study Bible explains, are the Gentiles brought into the Church. 

Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  Here Jesus quotes from Psalm 118:22, a powerful psalm associated with messianic expectation and the coming Kingdom.  My study Bible comments that that stone is Christ.  It notes that, according to the commentary of St. John Chrysostom, this saying illustrates the two ways of destruction.  Those who fall on the stone are people who suffer the effects of their own sins while still in this life.  But those on whom the stone falls are unrepentant people who become powder in the final judgment. 

 

 What does it mean to be ground to powder in this context?  Of course, as St. Chrysostom's commentary illustrates, this is about the final judgment.  "Powder" gives us a metaphor to think about.  A powder scatters.  If we look closely at Christ's own words about Himself and His power in one regard, we think about these words:  "He who is not with Me is against Me, and he who does not gather with Me scatters abroad" (Matthew 12:30).  This is what a powder does, it "scatters abroad," and as such it has no being, nothing to hang it together, no substance.  When something scatters as a powder, it does so seemingly into thin air, and therefore nothing remains of it, perhaps not even a memory.  In St. Chrysostom's understanding of this saying, then, it is far better to stumble and be broken in this life, for in this place of brokenness we may seek to find what we lack, what will put us back together again.  Recently I've been listening to various individuals who have rather newly come to Christ and to faith, having followed various other ways to find meaning and spirituality.  Many have spoken of the brokenness they found in other practices, such as those who follow cults or perhaps pseudo-revivals of ancient pagan religions of various types.  Many speak of this type of brokenness, that the promises which seemed to beckon resulted in broken lives, tragedy, and difficulties.  Whether we speak of modern day cults around charismatic individuals, or those founded upon various practices such as drug use, or even worship of demonic elements, these are similar to addiction, in the sense that false promises of happiness turn to a kind of slavery, a disappointment in which our last state is worse than the first.  I have met people for whom a dabbling in the occult meant coming face-to-face with a force that seemed to threaten madness, with saving grace found in Christianity, a road back to security and a stable, organized life.  In the First Letter to the Corinthians, St. Paul speaks of one whose unrepentant sin is such that he advises, "deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 1:5).  What this means is that St. Paul hopes for the kind of worldly brokenness that may be an only path to salvation for this person.  There are times in life when one will find brokenness that seems to be purposeless and inexplicable, such as harm that comes from a parent, abuse that is simply cruel, and other unfortunate circumstances in life.  But every sort of brokenness is a potential opening to Christ and to salvation.  Sometimes our own heedless behavior leads us to come up short against God's powerful presence, stumbling over the stone that is Christ's word and His teachings.  Even when a self-destructive impulse is in response to hardship and bad circumstances, our brokenness resulting from such can be God calling us to know God's love, and to find that right path to being saved, one that does not harm our own dignity further, but gives us good insight, real humility, and the capacity for needed change.  So let us consider this image of the stone.  For some who run in the opposite direction, it is the brokenness that follows which can redeem.   In the parable of the Sower, Jesus speaks of the seeds of His word which fell among thorns.  These are "those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity" (Luke 8:14).  Such cares, riches, and pleasures of life can blind us, a way to powder that scatters into nothing.   Let us hope for all to find way to what is better, and be grateful even for the brokenness we might experience that leads to such.  For despite the world's appearances, we are the fortunate ones who are better off.

 

 

 

Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours."  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, 'Certainly not!"  Then He looked at them and said, "What then is this that is written:

'The stone which the builders rejected

Has become the chief cornerstone'?

"Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."

 

- Luke 20:9-18 

 

Yesterday we read that on one of the days when Jesus taught the people in the temple and preached the gospel, the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from haven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."   

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours."  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, 'Certainly not!"   My study Bible explains that in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  Each servant who is sent by the owner stands for an Old Testament prophet, who comes to call people back to God, as did the prophets.  But the beloved son refers to Christ Himself.  When the Son is cast out of the vineyard to be killed, my study Bible explains that this is understood on two levels:  First, that Jesus was killed outside Jerusalem; and second, that Jesus was crucified by foreign soldiers -- not those of His own "vineyard."  The others who later receive the vineyard are the Gentiles who are brought into the Church.   

Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  That stone, my study Bible explains, is Christ.  It notes that this saying illustrates the two ways of destruction, according to St. John Chrysostom.  St. Chrysostom comments that those who fall on the stone are people who suffer the effects of their own sins while yet in this life, while those on whom the stone falls are unrepentant people who become powder in the final judgment.  Jesus' quotation is from Psalm 118:22.

Chrysostom's teaching on the lesson of the stone which the builders rejected, but which has become the chief cornerstone is a very interesting thing to ponder.  We don't like to think about judgment, and especially harsh judgment.  But we can't ignore Christ's words here, and we also must remember at the same time that this sort of judgment is reserved for what is not repented.  That is to say, nothing is unforgivable save that which is not repented.  So, in some sense, this is good news, because we have election in things.  That is to say, there is a level at which our actions, or we might say our "assent" to something counts for something.  In keeping with this vein of thought, we might consider St. John Chrysostom's understanding of the action of this Stone that is Christ in terms also of our participation.  Certainly we might all accept that there are times in life when we experience the consequences of our decisions, our choices.  Sometimes, like Christ, we will suffer for good decisions, and for important choices in obedience to what God wants of us.  It is easily possible for us to suffer for doing good, just as did Jesus.  If we offend powerful persons, or malicious persons who wish to make us miserable, this might be understood as a wrong choice.  But Christ teaches us differently; it is only God we are to fear in this sense, and God to whom we owe our ultimate loyalty.  Jesus taught, "And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!" (Luke 12:4-5).  And, as we explored in yesterday's reading and commentary, God is the ultimate authority.  But there are also times in life when we might suffer for a choice we make that is not in keeping with the authority of God, or where Christ wants us to go.  In the context of this understanding of the parable and the quotation from Psalm 118, we ought to understand this as a good and preserving thing.  It means there is an opportunity in life to reconsider and to repent, to grow in love and dependency upon God.   It means that during our lifetimes, we have a chance to "change our minds" (the meaning of repentance in Greek, μετανοια/metanoia).  In truth, there are times in which I did something I believe is good in the sight of God, and for which others made me suffer, but God has the power to turn those into times of learning and growing dependency upon God as well.  But when the stone falls and grinds to powder there is no coming back.  This is an analogy for the obliteration of identity, of being, for the full oblivion that characterizes ontological non-being.  That is, when we are no longer remembered by God, in the theological language that teaches us that all that has being is sustained in the mind of God.  Of course, judgment puts us in mind of Christ's parable of judgment found in Matthew, that of the Sheep and the Goats (Matthew 25:31-46).  It is important to consider that it is acts of compassion that make the difference in that parable, and in that light, perhaps we should consider that what these men lack to whom Christ tells this parable is compassion themselves.  As such, compassion becomes a saving grace -- not in recompense for an earlier act (as if we are in a system of merits and demerits), but rather as that which sparks repentance and reconsideration, a genuine change of mind and heart which opens the heart to God.  Ironically, it is their own stoniness, their hardness of heart, which is the obstacle in the way for those whom Christ addresses -- and which will contribute the most to the possibility of that Stone falling upon them.  This is something, therefore, that we all need to consider.  This parable tells a story of Israel and the prophets sent to Israel, and the Son sent to Israel, but it remains an important parable for all of us, each one of us.  For we also have the prophets, and we have Christ the Son, and we have the Church with her many saints who have shown compassion in the world, and warned us about our own hardness of heart.  See the parable of the Rich Man and Lazarus, in which we hear, "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead."   We are all, in some sense, in the same shoes as the men to whom today's parable is told, those who are warned of the Stone that may fall upon them.  Whatever it is we think we know or want in life, this Stone remains and will remain, and one way or another we must come to terms with its authority in our own lives.  Let us be grateful He is the Stone of love, who has come to save and not to condemn (John 3:16-17).

The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes

 

Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, "This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD's doing,

And it is marvelous in our eyes'?"

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.

 

- Mark 11:27—12:12 

 

Yesterday, we read that the next day after Christ's Triumphal Entry (Palm Sunday), when He and the disciples had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses." 

Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."  My study Bible informs us that since Christ is not a Levitical priest, the chief priests and the elders challenge His authority to cleanse the temple (see yesterday's reading, above).  As Jesus is careful not to reveal Himself to scoffers, He confounds them with a different question about John.  This is an important question, because it exposes the leaders' hypocrisy, for they feared the people, as all counted John to have been a prophet indeed.  My study Bible says that both the elders' question and Christ's question require the same answer -- and therefore would lead a person to confess that Jesus has come from heaven.  By not answering them directly, it says, Christ teaches us not to answer people who come asking about holy things with a malicious intent.

 

 Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, "This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others."  Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?"  And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.  In this parable, my study Bible explains, the man who planted a vineyard represents God the Father, and the vineyard itself refers to God's people.  The vinedressers are the religious leaders who are entrusted to care for the people, and to guide them in producing spiritual fruit (see the symbolic withering of the fruitless fig tree in yesterday's reading, above).  Each servant who is sent by the owner is an Old Testament prophet, who comes to call people back to God.  The beloved son is a reference to Christ Himself.  When the son is cast out of the vineyard to be killed, this part of the parable is understood on two levels.  First, that Jesus was killed outside of Jerusalem (Golgotha, where crucifixions took place, was outside the city walls of the time); and second, that Jesus was crucified by foreign soldiers, not by those of His own "vineyard."  The others who will later receive the vineyard are the Gentiles brought into the Church.  Jesus quotes from Psalm 118:22-23, referring to Himself as the stone the builders rejected which becomes the chief cornerstone via the LORD's doing, which the text explains the leader and the people understand.

My study Bible explains that Jesus speaks in parables and riddles in part as He won't directly address those who ask Him questions maliciously about holy things, and this teaches us to do the same.  It seems that if we think about this carefully, we may observe that they don't really want to know the truth.  They are not looking for an honest answer from Jesus about holy things, but seek instead simply to trap Him, with hostile intent.  Therefore, they don't honestly deserve a real answer from Him; in a sense, it's none of their business -- because, although it is their given task as spiritual leaders, they've made it none of their business.  They have made it none of their business by being more interested in their positions and what they gain than the spiritual welfare of those in their charge.  This is given to us in today's reading when it is clear that they know the people believe John to have been a truly holy man, a prophet sent from God, and the leaders are afraid to confess their rejection of John.  It is doubled when the same answer is true for Christ Himself, that they reject Him although the people do not.  We can apply this understanding to our own lives, for it teaches us a powerful truth about our own spirituality and the welfare of our souls.  For we either make that a concern of ours -- business of ours -- or we don't.  There is a choice involved in our own welfare and spiritual standing.  We concern ourselves with such choices, or we do not.  We have the freedom to ignore the state of our souls entirely, focusing purely on worldly gain or loss or standing or failing, or choosing to incorporate -- even place first in our lives -- where we stand with God at all times.  This is always a choice on offer to us.  Repentance is the very process by which we turn from a "wrong direction" in terms of a relationship with God to a "right direction."  We turn from an ignorance or deliberate evasion of that relationship to restoring it and seeking to establish it more firmly.  In a sense, this is where the religious leaders are.  Jesus is there in the temple, having cleansed it from the money changers and animal sellers, establishing Himself with the authority these religious leaders question.  If it were not possible for them to repent by anything other than their own long road of choices behind them, then He would not be there speaking to them.  They still have the choice open to them, but they are not really interested in what He has to say.  They are too busy guarding their important and powerful places, with the exception of a few we can read about in the Gospels, such as Joseph of Arimathea (a Pharisee himself) or Nicodemus, or even those whom John's Gospel mentions who believed in Him but were afraid to say so because of the powerful among the Pharisees who were against Jesus (John 12:42).  St. Paul himself writes that he was a Pharisee, and the son of a Pharisee, and trained by the great teacher Gamaliel (Acts 22:3, 23:6; see also Acts 5:33-40).  As long as we are alive, we have the capability to repent.  The one thing that prevents us from doing so is a long, long road behind us going in the opposite direction.  In that we may lose our capability for reconsideration of our own choices.  But, as we are taught in the Gospels, with God all things are possible (see this reading).  Thus, we are to understand that sincerely calling upon God will have its results, and these men who will seek to destroy Jesus are capable of understanding what He has to tell them if they seek God with a sincere heart.  Since we know there were those on the Council who not only bravely followed Jesus, but who also secretly believed in Him but feared to openly say so, it is clear that this choice was open to each individual -- and we might conclude that it is always open to each one of us, to our friends, our family members, and those whom we love.  For Christ's truth, as St. Paul writes, reaches down into the deepest part of us, into places we thought could not be separated or divided from us, in order to reach and to teach in our most secret places, even hidden from us (see Hebrews 4:12).  Let us remember that Christ's words are for all of us, just as the people listen to the disputes in the temple, and among them many perceive the holiness of God's word.

Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What then is this that is written:

'The stone which the builders rejected 

Has become the chief cornerstone'?

Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."

 

- Luke 20:9–18 

 

Yesterday we read that, on one of those days of Holy Week, when Jesus taught the people in the temple and preached the gospel,  the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  "The baptism of John -- was it from heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  My study bible explains that in this parable, the man represents God the Father, and the vineyard is a reference to God's people.  The vinedressers are the leaders of the Jews, those to whom it has been entrusted to care for God's people.  It is they to whom Christ speaks, the chief priests and the scribes and the elders who have just questioned Jesus about His authority to teach, preach, and perform the works He has performed (see yesterday's reading, above).  Each servant who is sent by the owner represents an Old Testament prophet, who comes to call people back to God.  But the beloved son, finally, refers to Christ Himself.  When the Son is cast out of the vineyard in order to be killed, it is traditionally understood on two levels.  First, that Jesus was killed outside of Jerusalem (that is, on Golgotha, which was outside of the city walls at that time.  And second, that Christ was crucified by foreign soldiers, and not those of His own vineyard (the Roman soldiers).  The others who later receive the vineyard are the Gentiles who are brought into the Church, and by adoption are enabled also to become God's people, no longer an exclusive possibility.  

Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  Jesus quotes from Psalm 118:22.  The stone referred to is Christ Himself.  My study bible explains, through the commentary of St. John Chrysostom, that this saying is an illustration of the two ways of destruction.  Those who fall on the stone are people who suffer the effects of their sins while yet in this life, thus leaving an opportunity and possibility for repentance.  But those upon whom the stone falls are the unrepentant, who become powder in the final judgment.  

It's interesting to think about all the "stones" that have been mentioned in various recent readings rather close together in the Gospel.  Jesus spoke about the stones that would cry out if the people were silenced in their reception of Him as He rode into the holy city, Jerusalem, at the Triumphal Entry (see this reading).  In prophesying what would come in Jerusalem within a generation, we were told in Jesus' lament that "days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation" (my italics; see this reading).  Jesus' prophecy quite literally came true, as Roman soldiers believed there was gold between the stones of the temple, and all that remained afterward was what still remains, one retaining wall of the temple now frequently called the Western Wall, but for many centuries referred to as the Wailing Wall.  And here in today's reading, we again hear of stones, this time the stone which the builders rejected but which has become the chief cornerstone.  Amidst all this talk of stones, we should also keep in mind St. Peter's allusion to the living stones who will build up Christ's church in the world.  He writes, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-5).  All of these allusions to stones are tied together:  the destruction of the temple, the rejection of the stone which will become the chief cornerstone, and the living stones which not only would shout out praise should Christ's joyful followers be silenced, but which will go on to build Christ's Church, with Him as the chief cornerstone.  St. Peter himself, in his confession on behalf of all of the disciples, becomes the rock upon which the church would be built, "and the gates of Hades shall not prevail against it" (see Matthew 16:16-18, John 1:42).   That is, to be explicit, the rock of faith.  But apart from the living stones who form the holy priesthood which builds up a spiritual house, the greatest metaphor regarding a stone is the one that Jesus offers today, that head cornerstone about which Jesus says, "Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  For this is Christ's teaching about power and judgment, and it is in fact a response to the questions regarding His authority for His ministry which the religious leaders posed to Him in yesterday's reading.  Ultimately, a failure to recognize the true authority here will result in a judgment.  As St. Chrysostom's commentary elucidates meaning for us in this statement, we understand that one either falls on that stone during one's lifetime in this world, and thus are afforded an opportunity for personal change, or beyond that, the one upon whom it falls it turns to powder, an allusion to oblivion, the loss of all existence and memory of existence.  Then, questions of authority, quibbling over what "right" one has to ministry or healing or preaching become moot, because real authority is not one conferred only by human beings, regardless of what the world may say or think or believe.  A real authority is the same one by which John the Baptist preached and baptized a repentance in preparation for the coming of the Messiah.  A true authority is one that works because God the Father, Son, and Spirit interact in our world, dwell among us and within us, effectively working with and through our faith to make us living stones, a holy priesthood, a Church that lives even where it isn't seen, a Kingdom that comes without observation (Luke 17:20-21).  It is this kind of authority we seek and we know, this authority that works in the human heart, in human affairs, seen and especially unseen.  And as we await now the celebration of our Lord's birth, our thoughts should turn to this Kingdom and the faith that dwells within us, for we need to be aware of it more than ever, or so it seems at least to me. 

The stone which the builders rejected has become the chief cornerstone

Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, "What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vine-dressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What then is this that is written:

'The stone which the builders rejected
Has become the chief cornerstone'?

"Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them. 

- Luke 20:9-19

On Saturday we read that it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."

Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, "What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vine-dressers and give the vineyard to others."    My study bible says that in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews who are entrusted to care for the people.  Each servant sent by the owner stands for an Old Testament prophet who comes to call people back to God.  The beloved son is, of course, Christ Himself.  When the Son is cast out of the vineyard to be killed, the parable is understood on two levels.  First, that Jesus was killed outside of Jerusalem (the site of Golgotha was outside of the city walls of the time); and second, that Christ was crucified by foreign soldiers, and not by those of His own vineyard.  The others who later receive the vineyard are people from every nation brought into the Church.

And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  The stone is Christ.  We are reminded of Christ's saying, "He who is not with Me is against Me, and he who does not gather with Me scatters" (11:23).    According to St. John Chrysostom, the stone in this saying is Christ, and it illustrates two ways of destruction.  Those who fall on the stone are people who suffer the effects of their own sins while yet in this life.  Those upon whom the stone falls are unrepentant people who become powder in the final judgment.

If we start to think about this scene in the temple, we find ourselves in the middle of a swirl of mixed motivations and all kinds of interpretations of what is being said.  The leadership, we are told, clearly want to lay hands on Him.  But they fear the people, as in Saturday's reading, when they refused to give Christ an answer regarding the authority of the baptism of John the Baptist.  Their real motivation is a protection of their authority in the temple, and here is Christ, who comes with His truth -- not only the truth of what it is He teaches, but also the truth of His Person, His identity as Christ.  There is nothing that the leadership can do about that.  Jesus cannot pretend that He is not here to be who He is, that He is not in the world for a purpose and a reason.  This is the time for the inevitable conflict that exists simply because He is who He is, and they are not.  This is what the parable illustrates.  There is a rightful and authoritative owner of the vineyard, and there is the son and heir.  The servants have been done away with, and the son is plotted against to kill.  Those who want ownership will do whatever they can to retain what they think they have.  This is not a story -- when viewed in this historical context -- about a conflict between those who would vie for a piece of property, like kings or empires struggling over colonies and ownership of goods.  This is a story about hearts and minds and souls, for the vineyard is the vineyard of Israel, God's people.  Jesus will teach, "My sheep hear My voice, and I know them, and they follow Me" (John 10:27).  The Son is the Son; the Shepherd is the Shepherd.  We are either going to accept this truth, or we will rail and fight against it.  This is not really a story of power or ownership.  Those who can see only material power do not understand the love and care of God, nor recognize the voice of Christ the Shepherd.  Because that true authority is not a matter of decree or even of enforcement.  It is really a matter of love.  The one reason the sheep hear the voice of Christ is because they recognize it through love; that voice is the one that loves and cares for the sheep beyond all others who would call.  Jesus says, "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly" (John 10:10).  This is the clue to the recognition of our Shepherd.   There is also another traditional way to view Jesus' saying about the stone, and that is to understand that we are fortunate when we stumble over it.  For we might have all kinds of notions about the "right" way to live our lives.  If we are caught up in the material perspective that says we need excessive control, manipulation, selfishness, and ruthlessness to get what we want and decide what we deserve in life, then we are fortunate if somehow those plans fall through and fail -- and we can realize that we have stumbled.  But to live an entire life without looking twice at, say, excessively cruel or selfish behavior, is to go to one's death without reconciliation in love and the fullness of the soul that Christ offers.  And there we touch upon another question of identity.  The metaphor of being ground to powder is one that illustrates what it is not simply to lose life, but to lose identity -- to become as if one never existed.  This is the illustration of the true nature of the loss of eternal life; it is a picture of oblivion, of being lost forever, of a place in which there is no trace of the self, no memory.  So in the fullness of the aspects of the teachings in today's reading lie many questions about identity.  What is the proper role of the leadership in the temple?  How should they care for the sheep, the vineyard, all the metaphors of God's people?  How must they defer to God in their capacity to accept Christ?  What is the identity of the Son?  For that matter, what was the identity of John the Baptist (the question in yesterday's reading) -- in what role did he serve God?  Who was he, really?  Finally, in relation to that stone that becomes the chief cornerstone, who are we?  What's our role, our identity?  Everything comes down to this, and it begins with the first and greatest commandment, the love of God with all one's heart and soul and mind and strength -- and depending upon how we fulfill this commandment we are capable of loving neighbor as ourselves.  Illustrated in the saying about the stone, Jesus teaches that our orientation to God determines identity, and also the loss of true identity.  These leaders will lose what they have for they fail to honor the One who sends Christ, who comes in humility and love.  And this is the place where we have to start, each day, within ourselves.  Could we recognize this love?  Would we be capable of knowing His authority in this humble person with no position, and yet with the words of life and a kind of internal authority we can't quite put our finger upon?  This is the reality of Christ.  He is here and now for us.  Great monuments, institutions, nations, and even the world's religions all recognize or honor Him on one level or another, with one identity or another.  But can we hear His voice, really?  Are we the sheep who know Him by His love and care?  This is the true root of the trust we place in Him and the authority that is in Him, for He loves us first.