Posted on 10/03/2026 11:10:45 PM PDT by fidelis
Twenty-seventh Sunday in Ordinary Time
Jesus said to them, “Did you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.” Matthew 21:42–43
The Parable of the Wicked Tenants is rich in Old Testament imagery. The image of the vineyard comes from the Prophet Isaiah (Isaiah 5:1–7) and represents the people of Israel. The landowner is God, who, from the time of Abraham, has lovingly and intentionally cultivated His people. The hedge, tower, and winepress symbolize God’s providential care, protection, and the structure He established for their spiritual growth, respectively.
The tenants are the religious elite of Israel who were entrusted with guiding the people in holiness. The servants sent by the landowner are the prophets—faithful messengers consistently rejected and mistreated. Finally, the son is Jesus Himself, sent by the Father as the culmination of His divine outreach.
The parable ends in tragedy with the son’s murder. Yet from that tragedy arises a new beginning: “The kingdom of God will be taken away from you and given to a people that will produce its fruit” (Matthew 21:43). Though Jesus was addressing the religious leaders of His time—the scribes, Pharisees, chief priests, Sadducees, and elders—His enduring promise of a new beginning speaks to us today.
We are invited to be part of the people to whom God now entrusts His vineyard, the Church. Today, the hedge, winepress, and tower represent the Sacraments, the teaching authority of the Church, Sacred Scripture, and the communion of the faithful. God continues to cultivate His vineyard with great care, expecting it to bear fruit through our lives of holiness, fidelity, charity, and truth. Each of us, as members of the Body of Christ, is called to receive this trust with gratitude and to labor diligently for the Kingdom, never forgetting the price paid by the Son who was cast out and killed for our redemption.
Sometimes, when we speak of “the Church,” we do so as if it were some distant institution. Our minds may turn immediately to the Vatican, the pope, or the local bishop. While these shepherds hold crucial and foundational roles within the vineyard, we need to understand the Church in a more encompassing way.
Reflect today on how to make this parable your personal calling. The Kingdom of God has been partly entrusted to you to be one who will labor for the salvation of souls—“people that will produce its fruit.” The work of evangelization is an ongoing and urgent mission. In what ways is God calling you to work in His Divine Vineyard? Is it through faithful prayer, by which the vines of grace are pruned and nourished? Is it through the work of harvesting, where you draw others to Christ by your words, your witness, and your works of love? Is it through quiet perseverance in suffering, offered in union with the Crucified One? However God calls you, do not delay. Receive His trust with humility, and labor with joy. The vineyard is His, but the fruit depends, in part, on you.
My glorious King, You have called us to Yourself and made us members of Your Kingdom. You have also sent us forth to labor in the vineyard of Your Church and help draw many souls to Your Sacred Heart. Please reveal to me the role and mission You have entrusted to me. May I listen attentively to Your gentle commands and respond with a heart full of generosity and faith. May Your Church—of which I am a living member—continue to bear abundant fruit through the grace You pour forth. Jesus, I trust in You.
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The Month of October is Dedicated to the Holy Rosary
“Rejoice in your hope, be patient in tribulation, be constant in prayer.” (Romans 12:12)
Pope Leo XIV’s prayer intention for the month of October, 2026:
For mental health ministry
Let us pray that the mental health ministry be established throughout the Church, helping to overcome the stigma and discrimination of persons with mental illnesses.
Today’s First Reading
From: Isaiah 5:1-7
The song of the vineyard
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[1] Let me sing for my beloved
a love song concerning his vineyard:
My beloved had a vineyard
on a very fertile hill.
[2] He digged it and cleared it of stones,
and planted it with choice vines;
he built a watchtower in the midst of it,
and hewed out a wine vat in it;
and he looked for it to yield grapes,
but it yielded wild grapes.
[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 symbolism 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, giving “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, Sirach 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 compendium of salvation history, including his own experiences with the Jewish authorities (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 vineyard. The Second Vatican Council remarks on this when it comments on the metaphors 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 power 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 Gentium, 6).
From: Philippians 4:6-9
Exhortation to Perseverance and Joy (Continuation)
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[6] Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. [7] And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.
[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 excellence, 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 exclamation "Marana tha" (Come, Lord), which was often in the lips at liturgical celebrations (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 unprepared.
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 discipline" ("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, indeed he must, love the things of God's creation: it is from God that he has received 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)" (Vatican 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 constancy 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 there 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 Josemaria Escriva, "Christ Is Passing By", 112). Therefore, "your daily encounter 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. Josemaria Escriva, "Conversations", 113).
From: Matthew 21:33-43, 45-46
The Parable of the Wicked Tenants
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(Jesus told the chief priests and the elders,) [33] "Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, dug a wine press in it, and built a tower, and let it out to tenants, and went into another country. [34] When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; [35] and the tenants took his servants and beat one, killed another, and stoned another. [36] Again he sent other servants, more than the first; and they did the same to them. [37] Afterward he sent his son to them, saying, `They will respect my son.' [38] But when the tenants saw the son, they said to themselves, `This is the heir; come, let us kill him and have his inheritance.' [39] And they took him and cast him out of the vineyard, and killed him. [40] When therefore the owner of the vineyard comes, what will he do to those tenants?" [41] They said to Him, "He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons."
[42] Jesus said to them, "Have you never read in the scriptures: `The very stone which the builders rejected has become the head of the corner; this was the Lord's doing, and it is marvellous in our eyes'! [43] Therefore I tell you, the Kingdom of God will be taken away from you and given to a nation producing the fruits of it."
[45] When the chief priests and the Pharisees heard His parables, they perceived that He was speaking about them. [46] But when they tried to arrest Him, they feared the multitudes, because they held Him to be a prophet.
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Commentary:
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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