Posted on 05/31/2026 10:32:57 PM PDT by fidelis
Memorial of Saint Justin, Martyr
Jesus began to speak to the chief priests, the scribes, and the elders in parables. “A man planted a vineyard, put a hedge around it, dug a wine press, and built a tower. Then he leased it to tenant farmers and left on a journey. At the proper time he sent a servant to the tenants to obtain from them some of the produce of the vineyard.” Mark 12:10–12
Today’s Gospel takes place during the Passover at the Temple in Jerusalem, just days before Jesus’ Passion and Death. The chief priests, scribes, and elders of the people were outraged and wanted to put Jesus to death, but they feared the people who were hanging on His every word.
In today’s parable, the “vineyard” is a biblical metaphor for Israel. The Prophet Isaiah chastised the people of Israel for being like a fruitless vineyard, and Jesus’ parable would have been immediately understood by His audience as a reference to that prophecy (cf. Isaiah 5:1–7). Fearlessly yet mercifully, Jesus brings this metaphor to life, applying it directly to Israel and the religious leaders who were present and plotting His death.
Jesus’ parable teaches that God is the owner of the vineyard and has provided everything necessary for it to flourish: the hedge for protection, the wine press for fruitfulness, and the tower for vigilance. These symbolize God’s providence, blessings, and the spiritual resources given to His chosen people to bear fruit. The tenant farmers, to whom the vineyard is leased, represent Israel’s leaders, who were entrusted with shepherding God’s people.
The servants sent by the owner symbolize the Old Testament prophets, whom God sent to call the people of Israel to repentance and fidelity. These prophets were often rejected, mistreated, or killed by Israel’s leaders—a sobering reminder of humanity’s resistance to God’s call throughout history, and our resistance to His grace today.
The beloved son represents Jesus Himself, sent by the Father in a final appeal for repentance. However, the tenants of Israel—now referring to the chief priests, scribes, and elders before Him—plot to kill the son, mistakenly believing they can maintain their control over the Jewish people. Their envy and pride blind them to their God-given responsibilities within the community and their duty to accept Jesus as the Messiah.
Though tensions were high and anger filled the hearts of the religious leaders, Jesus spoke boldly. While the people were amazed at His authority and teaching, they were likely uncertain and fearful of what might happen next.
Most people in Jesus’ position, risking their lives as our Lord was, would quickly become worried for their own safety. Jesus was not. He knew the Father’s will and the eternal value that would come from His Passion and Death. For that reason, He quotes Psalm 118:22–23: “The stone the builders rejected has become the cornerstone. By the LORD has this been done; it is wonderful in our eyes.”
Reflect today on Jesus’ courage during that sermon as He foresaw all that would unfold that week. While we might expect such courage from the Son of God, He invites us to imitate Him. Every evil that befalls us has the potential, through grace, to become part of that cornerstone. As members of Christ’s Body, the Church, we are called to courageously allow grace to transform our own rejections and sufferings in Christ. In doing so, the foundation of Christ’s Church continues to be made manifest in our world today through us.
My Lord, the Cornerstone of the Church, You willingly accepted and endured rejection, transforming it into the means of our eternal salvation. Grant me the courage to not only imitate You but to embrace and share in Your rejection. May my own experiences of rejection be transformed by grace into a foundation for faith in our world today. Jesus, I trust in You.
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The Month of June is Dedicated to the Sacred Heart of Jesus
“Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matthew 11:28-30)
Pope Leo XIV’s prayer intention for the month of May, 2026:
For the values of sports
Let us pray that sports be an instrument of peace, encounter, and dialogue among cultures and nations, and that they promote values such as respect, solidarity, and personal growth.
Today’s First Reading
From: 2 Peter 1:2-7
Greeting
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[2] May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
Divine Largesse
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[3] His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, [4] by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature.
Christian Virtues
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[5] For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, [6] and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love.
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Commentary:
1-2. As in other New Testament writings and in ordinary letters of the time the opening greeting gives the name of the sender, that of the addressees and the greeting as such.
"Simon": the original Greek text says "Simeon", using the Hebrew form of the same name (cf. Acts 15:14). To this he adds that of "Peter", the name the Lord gave him when he promised to make him the head of the Apostles (cf. In 1:42).
The original addressees of the letter may have been the faithful of the communities of Greece or Asia Minor (cf. the Introduction).
The greeting contains two words frequently used in this setting "grace and peace" (cf. 1 Pet 1:2 and note)--which sum up the benefits the Christian has received. The true "knowledge of God and of Jesus" is a frequent point of reference in the letter (cf. 1:1, 8; 2:20; 3:18). It is not just intellectual knowledge, but rather the knowledge that comes from familiarity with the Lord and conduct consistent with the faith (cf. 1:5-7). The author emphasizes this point from the very start, because he wants to forestall the influence of false teachings which undermine the faith.
"The righteousness of our God and Savior Jesus Christ": this may be a reference to God the Father AND Jesus; but, given that the Greek text uses only one definite article, it is probably a title of Jesus Christ,whom he calls "God and Savior", in the same way as elsewhere he describes him as "Lord and Savior" (1:11; 2:20; 3:2, 18). Thus, the divinity of Jesus Christ, which is often proclaimed in the New Testament, is openly acknowledged at the very start of the letter.
3-21. The first part of the letter is an appeal for steadfastness in the faith and for growth in Christian life. Firstly, he encourages his readers to pursue virtue; the reasoning he uses is both simple and profound (vv. 3-11): by his power, God has chosen the Apostles and conferred on them wonderful graces in which all the faithful share (vv. 3-4); they must respond to this divine initiative by practicing virtue so as to reach the goal and fullness to which the Christian is called (vv. 5-11).
He goes on (vv. 12-21) to remind them that hope in our Lord's second coming is something well founded, something that belongs to the deposit of faith: the transfiguration of our Lord was a foretaste of his final coming (vv. 16-18); it was something foretold in many prophecies and no one has the right to argue against it (vv. 19-21). Therefore, the final coming of the Lord is something quite certain and helps to keep our hope alive.
3-4. In these verses the same pronoun is repeated three times: "granted to US", called US", "granted to US"; although he may mean all Christians, it is more likely that he is referring only to the Apostles.
The basis of Christian morality and of the practice of virtue (vv. 5-9) is God's initiative in calling the Apostles (v. 3) and endowing them with graces (promises) sufficient to make all Christians "partakers of the divine nature".
"His divine power": usually in the Bible calling is attributed to God the Father (cf., e.g., 1 Pet 1:15; 2:9; 5:10); by emphasizing here that it is Jesus Christ who calls "by his own glory and excellence", the author is clearly acknowledging Jesus as God.
"His precious and very great promises": the promises made in the Old Testament, especially those to do with the coming of the Messiah and Savior. Jesus Christ brought about the Redemption, whereby all men have access to the supernatural good things of which the prophets spoke.
"Partakers of the divine nature": this succinct phrase sums up the fruits that the good things (especially grace) produce in Christians. This sharing in God's own life is both the beginning and the final goal of Christian life. It is the beginning insofar as it is incorporation in Christ through Baptism, and brings with it (through grace and adoptive divine filiation) a sharing in God's own life. It is the final goal of the Christian life since this participation attains its fullness and enduring perfection in heaven with the contemplation of God "as he is" (1 In 3:2 and note on same).
Of course, already in this life the Blessed Trinity dwells in the soul in grace (cf., e.g., Jn 14:17-23; 1 Cor 3:16; 6:19; and notes on same). "Our faith teaches us that man, in the state of grace, is divinized--filled with God" (St. J. Escriva, "Christ Is Passing By", 103).
Partaking of the divine nature is a basic feature of the Christian vocation. Pope Pius XII reminds us of this marvelous fact, which is closely linked to the mystery of the Incarnation: "If the Word 'emptied himself, taking the form of a servant' (Phil 2:7), he did so in order that his brethren according to the flesh might be made partakers of the divine nature (cf. 2 Pet 1:4), both during this earthly exile by sanctifying grace and in the heavenly home by the possession of eternal beatitude. For this reason the Only-begotten of the Father chose to become a son of man, that we might be made conformable to the image of the Son of God (cf. Rom 8:29) and be renewed according to the likeness of him who created us (cf. Col 3:10)" ("Mystici Corporis", 20).
On this subject, see also the notes on Rom 8:14-15 and Gal 4:6.
5-9. Lists of Christian virtues are also to be found in other parts of the New Testament (cf., e.g., Gal 5:22-23; 1 Tim 6:11; Rev 2:19). This passage provides a list which is well conceived from a pedagogical point of view--simple to remember, because each virtue is linked with the one before it; and the emphasis is on faith and charity, which mark the beginning and end of the list. St Ignatius of Antioch commented on the value of these two theological virtues: "Given an unswerving faith and love for Jesus Christ, there is nothing in all this that will not be obvious to you; for life begins and ends with those two qualities. Faith is the beginning, and love is the end; and the two together lead to God. All that makes for a soul's perfection follows in their train, for nobody who professes faith will commit sin, and nobody who possesses love can feel hatred" ("Letter to the Ephesians", 14, 1-2).
For Christians, virtues are not an end in themselves but a means necessary for attaining knowledge of Christ (cf. note on 1:1); but union with the Lord calls for works, and if we failed to practice virtues we could not see Christ (v. 9). St Teresa of Avila constantly stresses the need to combine contemplation and action: "I repeat that if you have this in view you must not build upon foundations of prayer and contemplation alone, for, unless you strive after the virtues and practice them, you will never grow to be more than dwarfs. God grant that nothing worse than this may happen--for, as you know, anyone who fails to go forward begins to go back" ("Interior Castle", VII, 4, 9).
From: Mark 12:1-12
The Parable of the Wicked Tenants
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[1] And he began to speak to them in parables. "A man planted a vineyard, and set a hedge around it, and dug a pit for the wine press, and built a tower, and let it out to tenants, and went into another country. [2] When the time came, he sent a servant to the tenants, to get from them some of the fruit of the vineyard. [3] And they took him and beat him, and sent him away empty-handed. [4] Again he sent to them another servant, and they wounded him in the head, and treated him shamefully. [5] And he sent another, and him they killed; and so with many others, some they beat and some they killed. [6] He had still one other, a beloved son; finally he sent him to them, saying, 'They will respect my son.' [7] But those tenants said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours.' [8] And they took him and killed him, and cast him out of the vineyard. [9] What will the owner of the vineyard do? He will come and destroy the tenants, and give the vineyard to others. [10] Have you not read the scripture: 'The very stone which the builders rejected has become the head of the corner; [11] this was the Lord's doing, and it is marvelous in our eyes'?" [12] And they tried to arrest him but feared the multitude, for they perceived that he had told the parable against them; so they left him and went away.
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Commentary:
1-12. This parable is a masterly summary of history of salvation. To explain the mystery of his redemptive death, Jesus makes use of one of the most beautiful allegories of the Old Testament the so-called "song of the vineyard," in which Isaiah (5:1-7) prophesied Israel's ingratitude for God's favors. On the basis of this Isaiah text, Jesus reveals the patience of God, who sends one messenger after another—the prophets of the Old Testament--until at last, as the text says, he sends "his beloved son", Jesus, whom the tenants will kill. This expression, as also that which God himself uses to describe Christ at Baptism (1:11) and the Transfiguration (9:7), points to the divinity of Jesus, who is the cornerstone of salvation, rejected by the builders in their selfishness and pride. To the Jews listening to Jesus telling this parable, his meaning must have been crystal clear. The rulers "perceived that he had told the parable against them" (v. 12) and that it was about the fulfillment of the Isaiah prophecy (cf. note on Mt 21:33-46).
Note on Mt 21:33-46: 33-46. This very important parable completes the previous one. The parable of the two sons simply identifies the indocility of Israel; that of the wicked tenants focuses on the punishment to come.
Our Lord compares Israel to a choice vineyard, specially fenced, with a watchtower, where a keeper is on the look-out to protect it from thieves and foxes. God has spared no effort to cultivate and embellish His vineyard. The vineyard is in the charge of tenant farmers; the householder is God, and the vineyard, Israel (Isaiah 5:3-5: Jeremiah 2:21; Joel 1:7).
The tenants to whom God has given the care of His people are the priests, scribes and elders. The owner's absence makes it clear that God really did entrust Israel to its leaders; hence their responsibility and the account He demands of them.
The owner used to send his servants from time to time to collect the fruit; this was the mission of the prophets. The second despatch of servants to claim what is owing to the owner--who meet the same fate as the first--refers to the way God's prophets were ill-treated by the kings and priests of Israel (Matthew 23:37; Acts 7:42; Hebrews 11:36-38). Finally he sent his son to them, thinking that they would have more respect for him; here we can see the difference between Jesus and the prophets, who were servants, not "the Son": the parable indicates singular, transcendental sonship, expressing the divinity of Jesus Christ.
The malicious purpose of the tenants in murdering the son and heir to keep the inheritance for themselves is the madness of the leaders in expecting to become undisputed masters of Israel by putting Christ to death (Matthew 12:14; 26:4). Their ambition blinds them to the punishment that awaits them. Then "they cast him out of the vineyard, and killed him": a reference to Christ's crucifixion, which took place outside the walls of Jerusalem.
Jesus prophesies the punishment God will inflict on the evildoers: He will put them to death and rent the vineyard to others. This is a very significant prophecy. St. Peter later repeats to the Sanhedrin: "This is the stone which was rejected by you builders, but which has become the head of the corner" (Acts 4:11; 1 Peter 2:4). The stone is Jesus of Nazareth, but the architects of Israel, who build up and rule the people, have chosen not use it in the building. Because of their unfaithfulness the Kingdom of God will be turned over to another people, the Gentiles, who WILL give God the fruit He expects His vineyard to yield (cf. Matthew 3:8-10; Galatians 6:16).
For the building to be well-built, it needs to rest on this stone. Woe to him who trips over it! (cf. Matthew 12:30; Luke 2:34), as first Jews and later the enemies of Christ and His Church will discover through bitter experience (cf. Isaiah 8:14-15).
Christians in all ages should see this parable as exhorting them to build faithfully upon Christ and make sure they do not fall into the sin of this Jewish generation. We should also be filled with hope and a sense of security; for, although the building—the Church—at some times seem to be breaking up, its sound construction, with Christ as its cornerstone, is assured.
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