Catholic Caucus: Sunday Mass Readings, 09-21-14, Twenty-fifth Sunday in Ordinary Time

25th Sunday in Ordinary Time
Reading I: Isaiah 55:6-9 II: Philipians 1:20-24,27

Gospel
Matthew 20:1-16

¹"For the kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard.
²After agreeing with the laborers for a denarius a day, he sent them into his vineyard.
³And going out about the third hour he saw others standing idle in the market place;
⁴and to them he said, 'You go into the vineyard too, and whatever is right I will give you.' So they went.
⁵Going out again about the sixth hour and the ninth hour, he did the same.
⁶And about the eleventh hour he went out and found others standing; and he said to them, 'Why do you stand here idle all day?'
⁷They said to him, 'Because no one has hired us.' He said to them, 'You go into the vineyard too.'
⁸And when evening came, the owner of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning with the last, up to the first.'
⁹And when those hired about the eleventh hour came, each of them received a denarius.
¹⁰Now when the first came, they thought they would receive more; but each of them also received a denarius.
¹¹And on receiving it they grumbled at the householder,
¹²saying, 'These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.'
¹³But he replied to one of them, 'Friend, I am doing you no wrong; did you not agree with me for a denarius?
¹⁴Take what belongs to you, and go; I choose to give to this last as I give to you.
¹⁵Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?'
¹⁶So the last will be first, and the first last."

Interesting Details

At that time, the whole day was divided into 4 parts (watches) for night time and 4 parts (hours) for day time. The first hour is at dawn, the third hour is about 9 in the morning, the sixth hour is about noon, the ninth hour is about 3 in the afternoon.
At that time, day laborers did not actively seek employment, but gathered with their tools at the market in the hope to be hired. Being hired was considered a privilege. During Jesus' time, harvest time was most hectic since the grapes had to be harvest as fast as possible before the rain came, which would ruin all the unharvested grapes; a householder would need to hire workers.
One deranius was the lowest wage for a day of labor work, it would not leave a man and his family much of a margin. Those who still waited till the eleventh hour were desperate for work to feed his family.
The parable was organized carefully to enable the first workers to reveal their envy.

One Main Point

Jesus confirmed the generosity and grace of God: the Kingdom of God is meant for all those who accept His preaching and follow him to build the kingdom.

Reflections

Examine your attitude in responding to God's calling. Are you doing it because of love, or because of expected rewards that God has to pay you? Contemplate the generosity of God through all the graces that He has bestowed upon you, including the grace of salvation through His Son Jesus. Compare God's grace with the value of all the works that you have done for Christ, how would one need to reward the other to be fair?
Sometimes you became arrogant because you believe that God has favored you over those of other religions, or over not so pious Christians. Perhaps you are those first workers who expect to be rewarded better than others, and you are obsessively contemplating those rewards. Contemplate your attitude in responding to Christ to fulfill your mission.
How did, or would you react when you perceived that God is more generous with others? Put you in place of the first workers, and contemplate your feeling and the way that you should react.

"Love is the most necessary of all virtues. Love in the person who preaches the word of God is like fire in a musket. If a person were to throw a bullet with his hands, he would hardly make a dent in anything; but if the person takes the same bullet and ignites some gunpowder behind it, it can kill. It is much the same with the word of God. If it is spoken by someone who is filled with the fire of charity- the fire of love of God and neighbor- it will work wonders."

-St. Anthony Mary Claret

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The Angelus

The Angel of the Lord declared to Mary:
And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Behold the handmaid of the Lord: Be it done unto me according to Thy word.

Hail Mary . . .

And the Word was made Flesh: And dwelt among us.

Hail Mary . . .

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.

Amen.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 20
1.	THE kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard.	Simile est regnum cælorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam.	ομοια γαρ εστιν η βασιλεια των ουρανων ανθρωπω οικοδεσποτη οστις εξηλθεν αμα πρωι μισθωσασθαι εργατας εις τον αμπελωνα αυτου
2.	And having agreed with the labourers for a penny a day, he sent them into his vineyard.	Conventione autem facta cum operariis ex denario diurno, misit eos in vineam suam.	και συμφωνησας μετα των εργατων εκ δηναριου την ημεραν απεστειλεν αυτους εις τον αμπελωνα αυτου
3.	And going about the third hour, he saw others standing in the market place idle.	Et egressus circa horam tertiam, vidit alios stantes in foro otiosos,	και εξελθων περι τριτην ωραν ειδεν αλλους εστωτας εν τη αγορα αργους
4.	And he said to them: Go you also into my vineyard, and I will give you what shall be just.	et dixit illis : Ite et vos in vineam meam, et quod justum fuerit dabo vobis.	και εκεινοις ειπεν υπαγετε και υμεις εις τον αμπελωνα και ο εαν η δικαιον δωσω υμιν
5.	And they went their way. And again he went out about the sixth and the ninth hour, and did in like manner.	Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam : et fecit similiter.	οι δε απηλθον παλιν εξελθων περι εκτην και ενατην ωραν εποιησεν ωσαυτως
6.	But about the eleventh hour he went out and found others standing, and he saith to them: Why stand you here all the day idle?	Circa undecimam vero exiit, et invenit alios stantes, et dicit illis : Quid hic statis tota die otiosi ?	περι δε την ενδεκατην ωραν εξελθων ευρεν αλλους εστωτας αργους και λεγει αυτοις τι ωδε εστηκατε ολην την ημεραν αργοι
7.	They say to him: Because no man hath hired us. He saith to them: Go you also into my vineyard.	Dicunt ei : Quia nemo nos conduxit. Dicit illis : Ite et vos in vineam meam.	λεγουσιν αυτω οτι ουδεις ημας εμισθωσατο λεγει αυτοις υπαγετε και υμεις εις τον αμπελωνα και ο εαν η δικαιον ληψεσθε
8.	And when evening was come, the lord of the vineyard saith to his steward: Call the labourers and pay them their hire, beginning from the last even to the first.	Cum sero autem factum esset, dicit dominus vineæ procuratori suo : Voca operarios, et redde illis mercedem incipiens a novissimis usque ad primos.	οψιας δε γενομενης λεγει ο κυριος του αμπελωνος τω επιτροπω αυτου καλεσον τους εργατας και αποδος αυτοις τον μισθον αρξαμενος απο των εσχατων εως των πρωτων
9.	When therefore they were come, that came about the eleventh hour, they received every man a penny.	Cum venissent ergo qui circa undecimam horam venerant, acceperunt singulos denarios.	και ελθοντες οι περι την ενδεκατην ωραν ελαβον ανα δηναριον
10.	But when the first also came, they thought that they should receive more: and they also received every man a penny.	Venientes autem et primi, arbitrati sunt quod plus essent accepturi : acceperunt autem et ipsi singulos denarios.	ελθοντες δε οι πρωτοι ενομισαν οτι πλειονα ληψονται και ελαβον και αυτοι ανα δηναριον
11.	And receiving it they murmured against the master of the house,	Et accipientes murmurabant adversus patremfamilias,	λαβοντες δε εγογγυζον κατα του οικοδεσποτου
12.	Saying: These last have worked but one hour, and thou hast made them equal to us, that have borne the burden of the day and the heats.	dicentes : Hi novissimi una hora fecerunt, et pares illos nobis fecisti, qui portavimus pondus diei, et æstus.	λεγοντες οτι ουτοι οι εσχατοι μιαν ωραν εποιησαν και ισους ημιν αυτους εποιησας τοις βαστασασιν το βαρος της ημερας και τον καυσωνα
13.	But he answering said to one of them: Friend, I do thee no wrong: didst thou not agree with me for a penny?	At ille respondens uni eorum, dixit : Amice, non facio tibi injuriam : nonne ex denario convenisti mecum ?	ο δε αποκριθεις ειπεν ενι αυτων εταιρε ουκ αδικω σε ουχι δηναριου συνεφωνησας μοι
14.	Take what is thine, and go thy way: I will also give to this last even as to thee.	Tolle quod tuum est, et vade : volo autem et huic novissimo dare sicut et tibi.	αρον το σον και υπαγε θελω δε τουτω τω εσχατω δουναι ως και σοι
15.	Or, is it not lawful for me to do what I will? is thy eye evil, because I am good?	Aut non licet mihi quod volo, facere ? an oculus tuus nequam est, quia ego bonus sum ?	η ουκ εξεστιν μοι ποιησαι ο θελω εν τοις εμοις ει ο οφθαλμος σου πονηρος εστιν οτι εγω αγαθος ειμι
16.	So shall the last be first, and the first last. For many are called, but few chosen.	Sic erunt novissimi primi, et primi novissimi. Multi enim sunt vocati, pauci vero electi.	ουτως εσονται οι εσχατοι πρωτοι και οι πρωτοι εσχατοι πολλοι γαρ εισιν κλητοι ολιγοι δε εκλεκτοι

1. For the kingdom of heaven is like to a man that is a householder, which went out early in the morning to hire laborers into his vineyard.
2. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard.
3. And he went out about the third hour, and saw others standing idle in the market-place,
4. And said to them; Go you also into the vineyard, and whatsoever is right I will give you. And they went their way.
5. Again he went out about the sixth and ninth hour, and did likewise.
6. And about the eleventh hour he went out, and found others standing idle, and said to them, Why stand you here all the day idle?
7. They say to him, Because no man has hired us. He said to them, Go you also into the vineyard; and whatsoever is right, that shall you receive.
8. So when even was come, the lord of the vineyard said to his steward, Call the laborers, and give them their hire, beginning from the last to the first.
9. And when they came that were hired about the eleventh hour, they received every man a penny.
10. But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11. And when they had received it, they murmured against the good man of the house,
12. Saying, These last have wrought but one hour, and you has made them equal to us, which have borne the burden and heat of the day.
13. But he answered one of them, and said, Friend, I do you no wrong: did not you agree with me for a penny?
14. Take what is yours, and go your way: I will give to this last, even as to you.
15. Is it not lawful for me to do what I will with my own? Is your eye evil, because I am good?
16. So the last shall be first, and the first last: for many be called, but few chosen.

REMIG; To establish the truth of this saying, There are many, first that shall be last, and last first, the Lord subjoins a similitude.

PSEUDO-CHRYS; The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, his family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire laborers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired laborers.

But as no man gives wages to a laborer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labor such things only as pertain to our own good, but to the glory of God. And like as the hired laborer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired laborer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired laborer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?

GREG; Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His laborers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled ill the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a laborer in the vineyard.

ORIGEN; For the whole of this present life may be called one day, long to us, short compared to the existence of God.

GREG; The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire laborers into his vineyard. The terms of their hiring He adds, And when he had agreed with the laborers for a denarius a day.

ORIGEN; The denarius I suppose here to mean salvation.

REMIG; A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labors in the field of the holy Church in hope of the future reward.

GREG. The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour, and saw others standing in the market-place idle.

ORIGEN; The market-place is all that is without the vineyard, that is, without the Church of Christ.

PSEUDO-CHRYS; For in this world men live by buying and selling, and gain their support by defrauding each other.

GREG; He that lives to himself, and feeds on the delights of the flesh, is lightly accused as idle, forasmuch as he does not seek the fruit of godly labor.

PSEUDO-CHRYS; Or; The idle are not sinners, for they are called dead. But he is idle who w works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have labored in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said to them, Go you also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the laborers could hope.

ORIGEN; Or, He did not call upon the laborers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.

GREG; The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.

PSEUDO-CHRYS; These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.

GREG; The eleventh hour is that from the coming of the Lord to the end of the world. The laborer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labor in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labor for their living, were they who had stood the whole day idle.

But consider their answer; They say to him, Because no man has hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man has hired us, but to say, None has preached to us the way of life.

PSEUDO-CHRYS; For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.

HILARY; These then are sent into the vineyard, Go you also into my vineyard.

RABAN; But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.

PSEUDO-CHRYS; Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord said to his steward, that is, the Son to the Holy Spirit.

GLOSS; Or, if you choose, the Father said to the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.

ORIGEN; Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the laborers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors.

REMIG; Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His laborers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.

ORIGEN; But the first laborers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, Call the labors, and give them their hire, beginning from the last to the first.

PSEUDO-CHRYS; For we always give more willingly, where we give without return, seeing it is for our own honor that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify for his mercy; and thence it is said, Beginning from the last even to the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.

AUG; Or; The lesser are therefore taken as first, because the lesser are to be made rich.

GREG; They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.

PSEUDO-CHRYS; And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut their labor shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later.

And when they had received it, they murmured against the good man of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation,

what means this that they say, We have born the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by grace being saved completely.

GREG; Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.

CHRYS; But we ought not to pursue through every particular the circumstances of a parable; but enter into its general scope, and seek nothing further. This then is not introduced in order to represent some as moved with envy, but to exhibit the honor that shall be given us as so great as that it might stir the jealousy of others.

GREG; Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labors, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.

JEROME; Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.

HILARY; And this murmur of the laborers corresponds with the forwardness of this nation, which even in the time of Moses were stiff-necked.

REMIG; By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.

PSEUDO-CHRYS; Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Did you not agree with me for a denarius?

JEROME; A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desires you more? And yet it is not that thou should have more, but that another should have less that you seek. Take that is yours, and go your way.

REMIG; That is, take your reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to you.

ORIGEN; Perhaps it is to Adam He says, Friend, I do you no wrong; did you not agree with me for a denarius? Take what is yours, and go your way. Salvation is yours, that is, the denarius. I will give to this last also as to you. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.

AUG. Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendor than another.

GREG; And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful, for me to do what I will with my own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is your eye evil because I am good?

REMIG; By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles. Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.

PSEUDO-CHRYS; Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.

GREG; There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbor, even though he see him lying in vices; because he knows not the riches of the Divine mercy.

Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervor of youth; the eleventh hour is that age which is called decrepit, and doting.

CHRYS; That He called not all of them at once, but some in the morning, some at the third hour, and so forth, proceeded from the difference of their minds. He then called them when they would obey; as He also called the thief when he would obey. Whereas they say, Because no man has hired us, we ought not to force a sense out of every particular in a parable. Further, it is the laborers and not the Lord who speak thus; for that He, as far as it pertains to Him, calls all men from their earliest years, is shown in this, He went out early in the morning to hire labors.

GREG; They then who have neglected till extreme old age to live to God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.

ORIGEN; But this, Why stand you here all the day idle? is not said to such as having begun in the spirit, have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.

CHRYS; When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.

Catena Aurea Matthew 20

Parable of the Laborers in the Vineyard

Illumination from 15-16c. manuscript

Parable of the Laborers in the Vineyard

Rembrandt

1637

Saint Matthew the Apostle

Saint Matthew the Apostle
Feast Day
September 21st

Apostle and evangelist.

The name Matthew is derived from the Hebrew Mattija, being shortened to Mattai in post-Biblical Hebrew. In Greek it is sometimes spelled Maththaios, BD, and sometimes Matthaios, CEKL, but grammarians do not agree as to which of the two spellings is the original.

Matthew is spoken of five times in the New Testament; first in Matthew 9:9, when called by Jesus to follow Him, and then four times in the list of the Apostles, where he is mentioned in the seventh (Luke 6:15, and Mark 3:18), and again in the eighth place (Matthew 10:3, and Acts 1:13). The man designated in Matthew 9:9, as "sitting in the custom house", and "named Matthew" is the same as Levi, recorded in Mark 2:14, and Luke 5:27, as "sitting at the receipt of custom". The account in the three Synoptics is identical, the vocation of Matthew-Levi being alluded to in the same terms. Hence Levi was the original name of the man who was subsequently called Matthew; the Maththaios legomenos of Matthew 9:9, would indicate this.

The fact of one man having two names is of frequent occurrence among the Jews. It is true that the same person usually bears a Hebrew name such as "Shaoul" and a Greek name, Paulos. However, we have also examples of individuals with two Hebrew names as, for instance, Joseph-Caiaphas, Simon-Cephas, etc. It is probable that Mattija, "gift of Iaveh", was the name conferred upon the tax-gatherer by Jesus Christ when He called him to the Apostolate, and by it he was thenceforth known among his Christian brethren, Levi being his original name.

Matthew, the son of Alpheus (Mark 2:14) was a Galilean, although Eusebius informs us that he was a Syrian. As tax-gatherer at Capharnaum, he collected custom duties for Herod Antipas, and, although a Jew, was despised by the Pharisees, who hated all publicans. When summoned by Jesus, Matthew arose and followed Him and tendered Him a feast in his house, where tax-gatherers and sinners sat at table with Christ and His disciples. This drew forth a protest from the Pharisees whom Jesus rebuked in these consoling words: "I came not to call the just, but sinners".

No further allusion is made to Matthew in the Gospels, except in the list of the Apostles. As a disciple and an Apostle he thenceforth followed Christ, accompanying Him up to the time of His Passion and, in Galilee, was one of the witnesses of His Resurrection. He was also amongst the Apostles who were present at the Ascension, and afterwards withdrew to an upper chamber, in Jerusalem, praying in union with Mary, the Mother of Jesus, and with his brethren (Acts 1:10 and 1:14).

Of Matthew's subsequent career we have only inaccurate or legendary data. St. Irenæus tells us that Matthew preached the Gospel among the Hebrews, St. Clement of Alexandria claiming that he did this for fifteen years, and Eusebius maintains that, before going into other countries, he gave them his Gospel in the mother tongue. Ancient writers are not as one as to the countries evangelized by Matthew, but almost all mention Ethiopia to the south of the Caspian Sea (not Ethiopia in Africa), and some Persia and the kingdom of the Parthians, Macedonia, and Syria.

According to Heracleon, who is quoted by Clement of Alexandria, Matthew did not die a martyr, but this opinion conflicts with all other ancient testimony. Let us add, however, that the account of his martyrdom in the apocryphal Greek writings entitled "Martyrium S. Matthæi in Ponto" and published by Bonnet, "Acta apostolorum apocrypha" (Leipzig, 1898), is absolutely devoid of historic value. Lipsius holds that this "Martyrium S. Matthæi", which contains traces of Gnosticism, must have been published in the third century.

There is a disagreement as to the place of St. Matthew's martyrdom and the kind of torture inflicted on him, therefore it is not known whether he was burned, stoned, or beheaded. The Roman Martyrology simply says: "S. Matthæi, qui in Æthiopia prædicans martyrium passus est".

Various writings that are now considered apocryphal, have been attributed to St. Matthew. In the "Evangelia apocrypha" (Leipzig, 1876), Tischendorf reproduced a Latin document entitled: "De Ortu beatæ Mariæ et infantia Salvatoris", supposedly written in Hebrew by St. Matthew the Evangelist, and translated into Latin by Jerome, the priest. It is an abridged adaptation of the "Protoevangelium" of St. James, which was a Greek apocryphal of the second century. This pseudo-Matthew dates from the middle or the end of the sixth century.

The Latin Church celebrates the feast of St. Matthew on September 21, and the Greek Church on November 16. St. Matthew is represented under the symbol of a winged man, carrying in his hand a lance as a characteristic emblem.

Principal Source the Catholic Encyclopedia

Collect:
O God, who with untold mercy
were pleased to choose as an Apostle
Saint Matthew, the tax collector,
grant that, sustained by his example and intercession,
we may merit to hold firm in following you.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: Ephesians 4:1-7,11-13
I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all. But grace was given to each of us according to the measure of Christ's gift.

And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ.

Gospel Reading: Matthew 9:9-13
As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him.

And as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" But when he heard it, he said, "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners."

The Twelve Apostles of the Catholic Church: St. Matthew [Catholic Caucus]
ST. MATTHEW, APOSTLE and EVANGELIST
St. Matthew, Apostle and Evangelist (Dom Guéranger)
Call No Man Father: Understanding Matthew 23:9
On St. Matthew, A Model of Acceptance of God's Mercy
Remnants of the monastery in which the relics of St. Matthews may reside discovered in Kirghizia
Matthew 16:13-19 exegesis
Acts And Martyrdom Of St. Matthew The Apostle

Information: St. Matthew

Feast Day: September 21

Died: January 24, near Hierapolis or Ethiopia

Patron of: accountants, bankers, bookkeepers, customs officers, financial officers, guards, money managers, security forces, security guards, stock brokers, tax collectors

Interactive Saints for Kids

St. Matthew

Feast Day: September 21
Born / Died : (around the time of Jesus)

Matthew was a tax collector in the city of Capernaum, where Jesus lived. He was a Jew who worked for the Romans. For this reason, his countrymen disliked him. They called him a "public sinner," as they felt he was betraying his own people.

But Jesus did not feel that way about Matthew. One day, Jesus saw Matthew sitting in his office and he said, "Follow me." At once, Matthew left his money and his position to follow Jesus.

Jesus seemed so holy and king-like that Matthew gave a big supper for Jesus. He invited other friends to meet Jesus and listen to him teach.

Some people found fault with Jesus for sharing a meal with those whom they considered sinners. However, Jesus had a ready answer. "They who are well do not need a doctor; the sick do. I have not come to call the just, but sinners to repentance."

When Jesus went back to heaven, St. Matthew stayed in Palestine. He remained there for some time to preach about the Lord.

We are familiar with the Gospel of Matthew, which is the story of Jesus and what he taught. St. Matthew presents Jesus to his own people. The Lord is the Messiah whom the prophets had said would come to save us.

After preaching the Gospel to many people, St. Matthew finally gave his life as a glorious martyr for the faith.

CATHOLIC ALMANAC

Sunday, September 21

Liturgical Color: Red

Today is the Feast of St. Matthew,
Apostle and Evangelist. After the
Resurrection, it is thought that he
preached to the Jews for 15 years, then
in Ethiopia and other countries until he
received a martyr's death.

Day 283 - What does it mean to learn from Jesus how to pray? // Why can we be confident that our prayer is heard by God?

What does it mean to learn from Jesus how to pray?

Learning from Jesus how to pray means entering into his boundless trust, joining in his prayer, and being led by him, step by step, to the Father. The disciples, who lived in community with Jesus, learned to pray by listening to and imitating Jesus, whose whole life was prayer. Like him, they had to be watchful and strive for purity of heart, to give up everything for the coming of God's kingdom, to forgive their enemies, to trust boldly in God, and to love him above all things. By this example of devotion, Jesus invited his disciples to say to God Almighty, "Abba, dear Father". If we pray in the Spirit of Jesus, especially the Lord's Prayer, we walk in Jesus' shoes and can be sure that we will arrive unfailingly in the heart of the Father.

Why can we be confident that our prayer is heard by God?

Many people called on Jesus during his earthly life for healing, and their prayers were answered. Jesus, who rose from the dead, listens to our petitions and brings them to the Father. Even today we know the name of the synagogue official: Jairus was the name of the man who begged Jesus for help, and his prayer was answered. His little daughter was deathly ill. No one could help her. Jesus not only healed his little girl, he even raised her from the dead (Mk 5:21-43). Jesus worked a whole series of well-attested cures. He performed signs and miracles. The lame, the lepers, and the blind did not ask Jesus in vain. There are testimonies also of prayers answered by all the saints of the Church. Many Christians can tell stories of how they called to God and God heard their prayer. God, however, is not an automat. We must leave it up to him how he will answer our petitions. (YOUCAT questions 477-478)

Dig Deeper: CCC section (2606-2616) and other references here.

Part 4: Christian Prayer (2558 - 2865)

Section 1: Prayer in the Christian Life (2558 - 2758)

Chapter 1: The Revelation of Prayer (2566 - 2649)

Article 2: In the Fullness of Time (2598 - 2622)

Jesus prays ⇡

443
535
554
612
858
(all)

2600

The Gospel according to St. Luke emphasizes the action of the Holy Spirit and the meaning of prayer in Christ's ministry. Jesus prays before the decisive moments of his mission: before his Father's witness to him during his baptism and Transfiguration, and before his own fulfillment of the Father's plan of love by his Passion.⁴³ He also prays before the decisive moments involving the mission of his apostles: at his election and call of the Twelve, before Peter's confession of him as "the Christ of God," and again that the faith of the chief of the Apostles may not fail when tempted.⁴⁴ Jesus' prayer before the events of salvation that the Father has asked him to fulfill is a humble and trusting commitment of his human will to the loving will of the Father.

43.

Cf. Lk 3:21; 9:28; 22:41-44.

44.

Cf. Lk 6:12; 9:18-20; 22:32.

2765
(all)

2601

"He was praying in a certain place and when he had ceased, one of his disciples said to him, 'Lord, teach us to pray."'⁴⁵ In seeing the Master at prayer the disciple of Christ also wants to pray. By contemplating and hearing the Son, the master of prayer, the children learn to pray to the Father.

45.

Lk 11:1.

616
(all)

2602

Jesus often draws apart to pray in solitude, on a mountain, preferably at night.⁴⁶ He includes all men in his prayer, for he has taken on humanity in his incarnation, and he offers them to the Father when he offers himself. Jesus, the Word who has become flesh, shares by his human prayer in all that "his brethren" experience; he sympathizes with their weaknesses in order to free them.⁴⁷ It was for this that the Father sent him. His words and works are the visible manifestation of his prayer in secret.

46.

Cf. Mk 1:35; 6:46; Lk 5:16.

47.

Cf. Heb 2:12, 15; 4:15.

2546
2673
494
(all)

2603

The evangelists have preserved two more explicit prayers offered by Christ during his public ministry. Each begins with thanksgiving. In the first, Jesus confesses the Father, acknowledges, and blesses him because he has hidden the mysteries of the Kingdom from those who think themselves learned and has revealed them to infants, the poor of the Beatitudes.⁴⁸ His exclamation, "Yes, Father!" expresses the depth of his heart, his adherence to the Father's "good pleasure," echoing his mother's Fiat at the time of his conception and prefiguring what he will say to the Father in his agony. The whole prayer of Jesus is contained in this loving adherence of his human heart to the mystery of the will of the Father.⁴⁹

48.

Cf. Mt 11:25-27 and Lk 10:21-23.

49.

Cf. Eph 1:9.

2746
478
(all)

2604

The second prayer, before the raising of Lazarus, is recorded by St. John.⁵⁰ Thanksgiving precedes the event: "Father, I thank you for having heard me," which implies that the Father always hears his petitions. Jesus immediately adds: "I know that you always hear me," which implies that Jesus, on his part, constantly made such petitions. Jesus' prayer, characterized by thanksgiving, reveals to us how to ask: before the gift is given, Jesus commits himself to the One who in giving gives himself. The Giver is more precious than the gift; he is the "treasure"; in him abides his Son's heart; the gift is given "as well."⁵¹ The priestly prayer of Jesus holds a unique place in the economy of salvation.⁵² A meditation on it will conclude Section One. It reveals the ever present prayer of our High Priest and, at the same time, contains what he teaches us about our prayer to our Father, which will be developed in Section Two.

50.

Cf. Jn 11:41-42.

51.

Mt 6:21, 33.

52.

Cf. Jn 17.

614
(all)

2605

When the hour had come for him to fulfill the Father's plan of love, Jesus allows a glimpse of the boundless depth of his filial prayer, not only before he freely delivered himself up ("Abba ... not my will, but yours."),⁵³ but even in his last words on the Cross, where prayer and the gift of self are but one: "Father, forgive them, for they know not what they do";⁵⁴ "Truly, I say to you, today you will be with me in Paradise",⁵⁵ "Woman, behold your son" — "Behold your mother";⁵⁶ "I thirst.";⁵⁷ "My God, My God, why have you forsaken me?";⁵⁸ "It is finished";⁵⁹ "Father, into your hands I commit my spirit!"⁶⁰ until the "loud cry" as he expires, giving up his spirit.⁶¹

53.

54.

56.

57.

58.

Mk 15:34; cf. Ps 22:2.

59.

Jn 19:30.

60.

Lk 23:46.

61.

Cf. Mk 15:37; Jn 19:30b.

55.

Lk 23:43.

2587
403
653
(all)

2606

All the troubles, for all time, of humanity enslaved by sin and death, all the petitions and intercessions of salvation history are summed up in this cry of the incarnate Word. Here the Father accepts them and, beyond all hope, answers them by raising his Son. Thus is fulfilled and brought to completion the drama of prayer in the economy of creation and salvation. The Psalter gives us the key to prayer in Christ. In the "today" of the Resurrection the Father says: "You are my Son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession."⁶² The Letter to the Hebrews expresses in dramatic terms how the prayer of Jesus accomplished the victory of salvation: "In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear. Although he was a Son, he learned obedience through what he suffered, and being made perfect, he became the source of eternal salvation to all who obey him."⁶³

62.

Ps 2:7-8; cf. Acts 13:33.

63.

Heb 5:7-9.

Daily Readings for:September 21, 2014
(Readings on USCCB website)

Collect: O God, who founded all the commands of your sacred Law upon love of you and of our neighbor, grant that, by keeping your precepts, we may merit to attain eternal life. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Saucy Summer's End Cookout

ACTIVITIES

o On how our Work is Love, and how we can work with Christ to save Souls with our Love

PRAYERS

o Roman Ritual: Blessing of Children

o Parents' Prayer for Children

o Children's Prayer for Parents

o Book of Blessings: Blessing Before and After Meals: Ordinary Time (2nd Plan)

LIBRARY

o Becoming Like Little Children | Caryll Houselander

o Children Are Supreme Gift of Married Life | Pope John Paul II

o Marriage - Family - Children | Pope Paul VI

o You Revealed These Things to Children | Pope John Paul II

· Ordinary Time: September 21st

· Twenty-Fifth Sunday of Ordinary Time

Old Calendar: Fifteenth Sunday after Pentecost

"Brothers and sisters: Christ will be magnified in my body, whether by life or by death. For to me life is Christ, and death is gain. If I go on living in the flesh, that means fruitful labor for me. And I do not know which I shall choose. I am caught between the two. I long to depart this life and be with Christ, for that is far better. Yet that I remain in the flesh is more necessary for your benefit (Philippians 1:20c-24)."

The Feast of St. Matthew, apostle and evangelist, is ordinarily celebrated today but is superseded by the Sunday liturgy.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from the Book of the Prophet Isaiah 55:6-9. In this text the prophet urges the Chosen People to seek Yahweh, to come close to Him in friendship. To do this the sinner must abandon his evil ways. He need not fear: Yahweh is "rich in forgiving," He will forgive all sins of a repentant sinner. Though He is infinite and transcendent, yet He can and does come close to and is a true friend of all who seek Him. He is a personal God, not an abstract idea.

The second reading is from the Letter of St. Paul to the Philippians 1:20c-24, 27a. St. Paul wrote the letter from a prison cell in Rome or possibly Ephesus. It is a friendly letter, giving some news of his work to the converts in Philippi, warning them against certain enemies of the faith and exhorting them to remain humble.

The Gospel is from St. Matthew 20:1-16a. The call to the vineyard (to the Church), through God's gift of faith and the sacrament of baptism, is a gift for which we can never sufficiently thank God. If we remain in the vineyard and labor honestly, that is, if we cooperate with the actual graces God is continually giving us, we are assured of reaching heaven when our earthly days are ended. The work we have to do in God's vineyard is the fulfilling of the duties of our state in life. By carrying out these duties faithfully and honestly we are doing the will of God and earning heaven. The greater part of our day and indeed of our life, will be taken up with tasks of themselves worldly, but these tasks when done in the state of grace and with the intention of honoring God, have a supernatural value. For this we have to thank God for His goodness and generosity.

He could have made the attainment of heaven so much more difficult. He could have demanded extraordinary mortifications and renunciations and the reward (heaven) would still be exceedingly great. Instead He allows us to live our everyday life, to enjoy the love and friendship of our family and friends, to satisfy the natural desires of our bodies, within the commandments, and yet to merit a supernatural reward while so doing. As He tells us through St. Paul: "whether you eat or drink or whatever else you do, do all to the glory of God (1 Cor. 10 : 31)."

Looking back on our past life, how many years have we really given to God since we came to the use of reason? Those school years, the time spent learning a trade or profession, the weeks, months, years working in an office or factory or farm, the hours among the pots and pans in the kitchen — have we earned some credit in heaven for all of this, or is it all crossed off our pay sheet through lack of right intention or through sin?

If so, those years are lost to us. We were "idle" all that time. Today's parable, however, should give us new hope and courage. It may be the sixth or the ninth or even the eleventh hour of our life but we can still earn heaven if we listen to God's call and set to work diligently in His vineyard. If we put our conscience right with God today and resolve to be loyal to Him from now on He will be as generous to us, as the parable promises.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

The Word Among Us

Meditation: Philippians 1:20-24, 27

25th Sunday in Ordinary Time

Conduct yourselves in a way worthy of the gospel of Christ. (Philippians 1:27)

Paul speaks today about his desire to bring glory to Jesus by the way he thinks and acts. Don’t his words about Christ being “magnified” in his body sound a lot like Mary’s desire to magnify the Lord (Philippians 1:20; Luke 1:46)?

Essentially, Paul was telling the Philippians that he would rather die than live so that he could be in heaven with Jesus. And yet he was still committed to serving the Church until the day when the Lord would call him home. He was content either way, for in both situations he was magnifying the Lord.

This kind of thinking runs opposite to our normal philosophy, doesn’t it? We typically prefer living. We usually have fears about dying, about the unknown, and about judgment day. We also tend to be a little more self-concerned than Paul seems in this passage!

Still, we may not be in as bad shape as we think. Deep down, beyond the fear and the selfishness, we all sense that heaven will be fantastic. We sense that meeting Jesus face-to-face will be the best moment of our lives. Sometimes, we even find ourselves thinking, “I can’t wait to go to heaven!”

These aren’t just random theological thoughts, either. They have a direct bearing on our everyday lives. This is especially true with parents. Think about how, in spite of their occasional selfishness, mothers and fathers pour out their lives for their children. They devote so much time, energy, and money to their families. Like Paul, they prefer to stay where they are so that they can continue to serve and form their children.

This is why it is critical for parents to conduct themselves in a way worthy of the gospel. The jury may be out on “trickle-down economics,” but “trickle-down parenting” works. Parents who love Jesus, who honor each other, who pray together, and who train their children in virtue will see their children flourish.

“Lord, show me how to magnify your life for the benefit of my family.”

Isaiah 55:6-9; Psalm 145:2-3, 8-9, 17-18; Matthew 20:1-16

Questions for Reflection or Group Discussion

(Isaiah 55:6-9; Psalm 145: 2-3,8-9,17-18; Philippians 1:20-24,27; Matthew 20:1-16)

1. The first reading encourages us to “seek” and “call” upon the Lord. When we do, we are assured he is “near” and “may be found.” He is so near in fact that in the Eucharist, the very God who created the universe let’s us partake of himself! How would you describe your preparation to receive Christ in the Eucharist? How could you improve it?

2. The responsorial psalm assures us that God is “gracious,” “merciful,” and “compassionate.” How important is it to you to avail yourself of Christ’s kindness and mercy in the Sacrament of Reconciliation? What keeps you from taking advantage of God’s love and forgiveness more often?

3. In the second reading, St. Paul states his desire that “Christ will be magnified in my body” and exhorts us to live a life “worthy of the gospel of Christ.” How do these statements apply to how you live your life as a Christian? What can we do individually, and together with others, to make these a greater reality in our lives?

4. In the Gospel reading, we hear Jesus saying to the laborers, “you too go into my vineyard.” Pope John Paul II said that this was addressed not just to the apostles but also “to all who desire to be authentic disciples of the Lord.” In what ways can you become a more active laborer in the Lord’s vineyard? For example, are there some steps you can take to take to be more active in the life of your parish?

5. Jesus also turns our human sense of justice and generosity on its head when he says, “Are you envious because I am generous? Thus, the last will be first, and the first will be last.” Does your own human sense of justice and generosity sometimes keep you from seeing the love and mercy of God toward you and in the lives of others? Why? In what specific ways do you need to change in order to have more of God’s heart of mercy and forgiveness toward others?

6. The meditation, reflecting on Paul’s words in the second reading, opens with these words: “Paul speaks today about his desire to bring glory to Jesus by the way he thinks and acts.” Many centuries later, St. John Neumann expressed this same desire in this way: “Teach me your will that I may begin and end all my actions for your greater glory.” How important to you are having your thoughts and actions bring glory to Jesus and your heavenly Father? What steps can you take to make it even more important?

7. Take some time now to pray and ask the Lord to show you how you can glorify and magnify Him in a greater way in the lives of your family and loved ones? Use the prayer at the end of the meditation as the starting point.

A Christian Pilgrim

WORKERS IN GOD’S VINEYARD

(A biblical reflection on the 25th ORDINARY SUNDAY [Year A], 21 September 2014)

Gospel Reading: Matthew 20:1-16

First Reading: Isaiah 55:6-9; Psalms: Psalm 145:2-3,8-9,17-18; Second Reading: Philippians 1:20-24,27

The Scripture Text
“For the kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard. And going out about the third hour he saw others standing idle in the market place; and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ So they went. Going out again about the sixth hour and the ninth hour, he did the same. And about the eleventh hour he went out and found others standing; and he said to them, ‘You go into the vineyard too.’ And when evening came, the owner of the vineyard said to his steward, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ And when those hired about the eleventh hour came, each of them received a denarius. And on receiving it they grumbled at the householder, saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for a denarius? Take what belongs to you, and go; I choose to give to this last as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last.” (Matthew 20:1-16 RSV)

“So the last will be the first, and the first last” (Matthew 20:16).

Except for the concluding line about “last” and “first”, which occurs in all three synoptic (Mark 10:31; Luke 13:30), the parable appears only in Matthew. It is not an allegory, in which each element carries a symbolic meaning, nor is it a moral teaching on employment practices. The point lies in verse 15: “Do you begrudge my generosity?” or “Am I not free to do as I wish with my own money?” (NAB).

During Jesus’ public ministry, the righteous Pharisees were scandalized at Jesus’ welcoming sinners and dining with them (Matthew 9:11). Far from proving their righteousness by works and practices, as did the Pharisees, these common people ignored the law, violated it knowingly or unknowingly – and here is this so called “man of God” claiming that these people will get into the Kingdom first (Matthew 21:31)! This parable, like the three in Luke 15, could well have addressed to the Pharisees and other observant Jews as a defense of Jesus’ ministry, which is to reveal God’s saving justice (“whatever is right I will give you” [Matthew 20:4], and “I am doing you no wrong” [Matthew 20:13]) which is generous beyond human calculations. Instead of being envious of the attention Jesus was giving to sinners, the Pharisees should have rejoiced.

However, in Matthew this parable is not addressed to the Pharisees nor to the crowds but to the disciples, that is, to Christians, and in this setting it could have three possible meanings:

a. Addressed to the Jewish Christians who are uncomfortable or even opposed to the influx of gentiles into the community, it is a warning not to be envious of the late-comers, whom the Lord Himself has called. Such envy could only betray that the labor done for the Lord in their earlier life under the law, or even their observance of the law now, was grudgingly done and looked to the reward as a strict payment in justice. The Acts of the Apostles tells us that among the early Jewish converts were not only a large number of priests (Acts 6:70) but also Pharisees who continued to observe the Jewish law and even sought to impose it on gentile converts (Acts 15:5). Such converts would have been prime targets for Matthew’s reuse of this parable.
b. The main characters, however, are laborers in the vineyard (a symbol of God’s people), and as such they could represent Christian ministers, some of whom appear to receive more honor than others. In Matthew 18:1 and shortly in Matthew 20:20-28 we see that this was indeed a problem among the early disciples. With Jesus, seniority has no claims on choice for ministry.

c. A more generalized interpretation would also fit the context. The parable concludes by the same saying used to conclude the preceding teaching on the rewards of discipleship, except that Matthew literally reverses the place of the first and last (compare verse 16 with verse 30)! Obviously both passages somehow illustrate the same point. In the earlier passage Jesus promised that the twelve would sit on thrones judging Israel and that all the disciples would receive a hundredfold. It would be normal, then, for the disciples to congratulate themselves on their response to Jesus, which has assured them such honors and benefits. The parable of the vineyard laborers, however, would head off such a conclusion, reminding them that their call and their rewards were totally the grace and generosity of the Lord, and if they are “judge” Israel, it is not because of work they have done but purely the goodness of the Lord.

In applying this parable to our lives and to the life of the Church, any of these meanings can provide a legitimate inspiration for reflection and Christian living. The point of all of them is that we cannot apply human standards and limits to the generosity of God.

Short Prayer: Lord Jesus, remind us constantly that our calls and rewards are totally the grace and generosity of our heavenly Father, and we cannot apply human standards and limits to His generosity. We do not ask to be treated fairly, but for our hearts that treat others as He has treated us. Amen.

Note: Adapted from Fr. George T. Montague SM, COMPANION GOD – A Cross-Cultural Commentary on the Gospel of Matthew, New York and New Jersey: PAULIST PRESS, 1989, pages 216-219.

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for September 21, 2014:

The parable of the generous landowner (Mt 20:1-16) reminds us that life doesn’t always seem fair. Marriage is not always “50/50.” Striving to give your all to your beloved (100%) is better than measuring tit for tat.

Sunday Scripture Study

Scripure Study

Twenty-fifth Sunday in Ordinary Time – Cycle A

Opening prayer Isaiah 55:6-9 (Ps 145:2-3,8-9,17-18) Philippians 1:20c-24, 27a Matthew 20:1-16a

Overview of the Gospel:

Since the Gospel readings a couple of weeks ago, we have skipped over Matthew chapter 19, in which Jesus discusses the indissolubility of marriage, the little children and Jesus, and the story of the Rich Young Man.

This Sunday’s reading contains the first of three parables in Matthew that concern a vineyard (Matthew 21:28-32 and 21:33-44). The vineyard was a common Old Testament image for the people of God (Isaiah 5:1-7; Jeremiah 5:10; Ezekiel 19:10-14), usually in the context of their unfaithfulness to him.

In this context, this parable is aimed at the unbelieving Jews of the time who resented the fact that Gentiles (non-Jews) could be allowed into God’s kingdom on equal status with the Jews (Matthew 21:45). By extension it also applies to Christians and their attitudes toward late converts to the Faith.

Jesus’ point is that both calls are not owed, but are an entirely free gift from God to give to whom he chooses. The reward, which is the same for all, is his gift alone to give.

Questions: How does the 1st Reading underscore the fact that God works in his own ways beyond our ability to completely see or understand?

In the 2nd Reading, does St. Paul presume to have God’s plans for his life figured out? What is his overall attitude toward God’s will and providence in his life? Why are identical wages given to both early and late workers? Who is discontented and why (verses 10-12)? Is the landowner’s practice unjust, generous, or both? Why?

Who gets any less from God: the “five o’clock” converts (Gentiles)? Or those who should have known God since “the first hour” (the Jews)? If you were one of the first workers hired, how would you have reacted to the landowner?

How do you feel about recent converts getting the same benefits as you in the kingdom?

Would you say you entered God’s kingdom early, in the middle, or late in the day? Do you ever wish you had entered later in your life, or felt jealous of others who waited until the “eleventh hour”?

Catechism of the Catholic Church: §§ 679, 1021—1022, 1040

Closing prayer

Teach us, good Lord, to serve you as you deserve; to give and not to count the cost; to fight and not to heed the wounds; to toil and not to ask for rest; to labour and not to ask for any reward save knowing that we do your will. - St. Ignatius of Loyola

Reflections from Scott Hahn

First and Last: Scott Hahn Reflects on the Twenty-fifth Sunday in Ordinary Time

Posted by Dr. Scott Hahn on 09.19.14 |

Matthew 20 1-16

Readings
Isaiah 55:6-9
Psalm145:2-3, 8-9, 17-18
Philippians 1:20-24, 27
Matthew 20:1-16

The house of Israel is the vine of God - who planted and watered it, preparing the Israelites to bear fruits of righteousness (see Isaiah 5:7; 27:2-5).

Israel failed to yield good fruits and the Lord allowed His vineyard, Israel’s kingdom, to be overrun by conquerors (see Psalm 80:9-20). But God promised that one day He would replant His vineyard and its shoots would blossom to the ends of the earth (see Amos 9:15; Hosea 14:5-10).

This is the biblical backdrop to Jesus’ parable of salvation history in today’s Gospel. The landowner is God. The vineyard is the kingdom. The workers hired at dawn are the Israelites, to whom He first offered His covenant. Those hired later in the day are the Gentiles, the non-Israelites, who, until the coming of Christ, were strangers to the covenants of promise (see Ephesians 2:11-13). In the Lord’s great generosity, the same wages, the same blessings promised to the first-called, the Israelites, will be paid to those called last, the rest of the nations.

This provokes grumbling in today’s parable. Doesn’t the complaint of those first laborers sound like that of the older brother in Jesus’ prodigal son parable (see Luke 15:29-30)? God’s ways, however, are far from our ways, as we hear in today’s First Reading. And today’s readings should caution us against the temptation to resent God’s lavish mercy.

Like the Gentiles, many will be allowed to enter the kingdom late - after having spent most of their days idling in sin.

But even these can call upon Him and find Him near, as we sing in today’s Pslam. We should rejoice that God has compassion on all whom He has created. This should console us, too, especially if we have loved ones who remain far from the vineyard.

Our task is to continue laboring in His vineyard. As Paul says in today’s Epistle, let us conduct ourselves worthily, struggling to bring all men and women to the praise of His name.