From: Isaiah 5:1-7
The song of the vineyard
[3] And now, O inhabitants of Jerusalem
and men of Judah,
judge, I pray you, between me
and my vineyard.
[4] What more was there to do for my vineyard,
that I have not done in it?
When I looked or it to yield grapes,
why did it yield wild grapes?
[5] And now I will tell you
what I will do to my vineyard.
I will remove its hedge,
and it shall be devoured;
I will break down its wall,
and it shall be trampled down.
[6] I will make it a waste;
it shall not be pruned or hoed,
and briers and thorns shall grow up;
I will also command the clouds
that they rain no rain upon it.
[7] For the vineyard of the Lord of hosts
is the house of Israel,
and the men of Judah
are his pleasant planting;
and he looked for justice,
but behold, bloodshed;
for righteousness,
but behold, a cry!
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Commentary:
5:1-7. The “song of the vineyard” is a masterpiece of Hebrew poetry, full of sym-
bolism and carrying an important message. In the figure of heartbroken farmer,
we can see our Lord Jesus Christ and his sorrow at finding that his people yield
such a poor crop of righteousness. In vv. 1-2 the author assumes the role of
God’s friend; in vv. 3-6 the lover speaks, describing all the care he has taken
of his people, and then in v. 7 the author speaks again. It is a simple story that
does not take long to tell; to begin with, the author keeps us in suspense as to
what he is getting at (rather as Nathan does, in the parable he tells David: cf. 2
Sam 12: 1-15), but then he tells us: the vineyard is “the house of Israel” (v. 7);
despite all the care God has taken of it, it failed to yield the expected fruit, gi-
ving “wild grapes” instead. Israel needs to admit its fault. So, the lyrical tone
now ceases, and a series of woes follows. The song contains many plays on
words, impossible to render in translation.
The prophet Hosea, earlier, used the simile of a vine to describe Israel (Hos 10:1).
Isaiah himself will use it again (27:2-5) and it recurs in Jeremiah (2:21; 5:10; 6:9;
12:10) and in Ezekiel (Ezek 15:1-8; 17:3-10; 19:10,14); and there are traces of it
in Psalm 80:8-18 and in the “Song of Moses” (Deut 32:32-33). For his part, Sir-
ach compares divine wisdom to a vine (cf. Sir 24:23-30). Finally, it appears in our
Lord’s parable of the wicked tenants of a vineyard, a parable that is a kind of com-
pendium of salvation history, including his own experiences with the Jewish au-
thorities (Mt 21:33-46; Mk 12:1-12; Lk 20:9-19).
As the heir of ancient Israel, the Church, too, is prefigured in the story of the vine-
yard. The Second Vatican Council remarks on this when it comments on the me-
taphors that the Bible uses for the Church: “The Church is a piece of land to be
cultivated, the field of God (1 Cor 3:9). On that land the ancient olive tree grows
whose holy roots were the patriarchs and in which the reconciliation of Jews and
Gentiles has been brought about and will be brought about (Rom 11: 13-26). That
land, like a choice vineyard, has been planted by the heavenly Husbandman (Mt
21:33-43 and par.: cf. Is 5:1-7). The true vine is Christ who gives life, and the po-
wer to bear abundant fruit, to the branches, that is, to us, who through the Church
remains in Christ, without whom we can do nothing (Jn 15:1-5)” (”Lumen Gen-
tium”, 6).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Philippians 4:6-9
Exhortation to Perseverance and Joy (Continuation)
[8] Finally, brethren, whatever is true, whatever is honorable, whatever is just,
whatever is pure, whatever is lovely, whatever is gracious, if there is any excel-
lence, if there is anything worthy of praise, think about these things. [9] What
you have learned and received and heard and seen in me, do; and the God of
peace will be with you.
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Commentary:
5-7. “The Lord is at hand”: the Apostle reminds the faithful of the nearness of
our Lord; he wants to encourage them to rejoice and to be understanding towards
one another. These words must surely have brought to their minds the exclama-
tion “Marana tha” (Come, Lord), which was often in the lips at liturgical celebra-
tions (cf. note on 1 Cor 16:21-24). In the sort of hostile environment that many of
them lived in, they needed to put their hope in their Savior, Jesus Christ, who will
come from heaven to judge the living and the dead (cf. Phil 3:20; 1 Thess 4:16ff;
2 Thess 1:5). St Paul does not mean to specify when the “Parousia” or second
coming of Christ will take place (cf. “Introduction to St Paul’s Epistles to the
Thessalonians” in “The Navarre Bible: Thessalonians; EB”, 414-461; note on Mt
24:36). Like the first Christians, we should make sure it does not catch us un-
prepared.
Besides, the Lord is always near us, always caring for us in his providence (cf.
Ps 119:151). There is no reason for us to feel ill at ease. He is our Father, he is
near to all who call on him (cf. Ps 145:18); he listens to our prayers, ever ready
to instruct us and to give us whatever we need to overcome difficulties that arise.
All that he asks is that we trustingly tell him our situation, speaking to him with
the simplicity of a child.
Constant dialogue with God in prayer is, as St Paul suggests, a good way to
prevent anything robbing us of peace of soul, for prayer “regulates our affections”,
St Bernard teaches, “directs our actions, corrects our faults, guides our conduct,
beautifies and orders our life; it brings with it knowledge of things divine and
things human also. It determines what we ought to do and reflects on what we
have done, in such a way that our heart never becomes wanton or in need of dis-
cipline” (”Book of Consideration”, I, 7).
8-9. The Christians soul is never closed or indifferent to noble human aspirations.
“Redeemed by Christ and made a new creature by the Holy Spirit, man can, in-
deed he must, love the things of God’s creation: it is from God that he has re-
ceived them, and it is as flowing from God’s hand that he looks upon them and
reveres them. Man thanks his divine benefactor for all these things, he uses
them and enjoys them in a spirit of poverty and freedom: thus he is brought to a
true possession of the world, as having nothing yet possessing everything: ‘All
[things] are yours; and you are Christ’s; and Christ is God’s’ (1 Cor 3:22-23)” (Va-
tican II, “Gaudium Et Spes”, 37).
The Second Vatican Council has highlighted the permanent relevance of St Paul’s
teaching in this and in other passages: “In the pursuit of this aim priests will be
helped by cultivating those virtues which are rightly held in high esteem in human
relations. Such qualities are goodness of heart, sincerity, strength and constance
of mind, careful attention to justice, courtesy and others which the apostle Paul
recommends [...] (Phil 4:8)” (”Presbyterorum Ordinis”, 3).
In the same connection, in a passage where it is encouraging the apostolate of
the laity the Council says: “Catholics should strive to cooperate with all men of
good will in the promotion of all that is true, just, holy, all that is worthy of love
(cf. Phil 4:8)” (”Apostolicam Actuositatem”, 14).
Earthly realities and the noble things of this world have a divine value; they are
good; they help man to reach God. For, as St. Irenaeus wrote, “through the Word
of God, everything comes under the influence of the work of Redemption; the Son
of God has been crucified on behalf of all, and has traced the sign of the cross on
all things” (”Proof of the Apostolic Preaching”). “We cannot say that here are
things — good, noble or indifferent — which are exclusively worldly. This cannot be
after the Word of God has lived among the children of men, felt hunger and thirst,
worked with his hands, experienced friendship and obedience and suffering and
death” (St. J. Escriva, “Christ Is Passing By”, 112). Therefore, “your daily encoun-
ter with Christ takes place where your fellow men, your yearnings, your work and
your affections are. It is in the midst of the most material things of the earth that
we must sanctify ourselves, serving God and all mankind” (St. J. Escriva, “Con-
versations”, 113).
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.