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Trinity 18: More about Vineyards, and the Kingdom

“Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”

“Peidiwch â phryderu am ddim, ond ym mhob peth gwneler eich deisyfiadau yn hysbys i Dduw trwy weddi ac ymbil, ynghyd â diolchgarwch” (Phil 4:6)

Have you ever visited a Vineyard? Many years ago I went to one in Bordeaux in France. It was fascinating, and the wine wasn’t bad either! There has been a lot of vineyards in our readings recently. Jesus has just told a parable about labourers in a vineyard, which we heard two weeks ago, and now, this morning, two of our readings are all about vineyards. They are important things: they grow grapes which make juice and wine, which people drink. But more than that, at a symbolic level, the vineyard stands for Israel, the land of God’s chosen people. The metaphor of the vineyard allows both Isaiah and Jesus to talk about the people of Israel and their relationship with God. Unfortunately, they do not have much to say that is good. Our readings are sad, difficult, and hard to hear. They tell us the truth about falling short of what God expects of us, His people, who have been made in His image and likeness.

In the first reading today, the prophet Isaiah sings a love-song for his beloved, that is God, who plants a vineyard on a hill, having prepared the soil and cleared away the stones. These actions are all signs of love and care. God defends the vineyard with a watchtower to give advanced notice of any attack. There is also a vat in which to make wine out of the grapes. However, the grapes that grow are wild. Wild grapes are weeds, which grow more vigorously, and their fruit is sour, not sweet. You cannot make good wine from sour grapes. The prophecy is urging the people to repent, to turn back to God and follow His ways. 

The situation with the Phillipian Christians in our second reading is the complete opposite. Here people are living how God wants them to and they are flourishing. They do not need to be anxious, or to worry about anything, as they can ask God in prayer for their needs. The Philippians’ lives are characterised by peace which passeth all understanding. This is the same peace which I pray for in the blessing at the end of this morning’s service. This is the peace which we seek in our life together as Christians: it is how we are supposed to live.

The apostle then finishes this section of his letter with some encouragement:

Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practise these things, and the God of peace will be with you. (Philippians 4:8-9)

These are good words to live by. They show us how we can flourish, following the example set by St Paul. Indeed, that is how Christianity helps us to lead our lives: we are shown a good example, and we follow it. That is how the faith has been transmitted for two thousand years, and will continue to flourish, through the sharing of good examples.

In this morning’s Gospel, Jesus continues to teach in the Temple, after His Triumphal entry on Palm Sunday. He has told the parable about labourers in a vineyard, and the parable of the two sons, and now He recited a parable about a vineyard and a son. Jesus sets the scene in a way which clearly refers to the prophecy of Isaiah which we have just heard. The chief priests and elders would have known the prophecy which Jesus was referring to. This parable has a number of servants being sent to collect the fruit:

And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than at first. And they did the same to them. (Mt 21:35-36)

This is a description of how Israel acts towards prophets, such as Isaiah. Despite telling the truth and telling the people God’s word, they are mistreated and killed. Again and again the prophets call God’s people to repentance, to turn back to the Lord, and they are ignored and mistreated. As a result, God sends His Son. As the parable continues:

Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. (Mt 21 37-39)

Here Jesus is prophesying His own death. Soon, despite having just been welcomed into Jerusalem as the Messiah, Jesus will see the crowds turn against Him. Encouraged by the chief priests and elders (who are listening to this parable) the people will call for Jesus’ Death. 

At the conclusion of the parable, Jesus asks the religious authorities what God will do, and they answer Him:

When therefore the owner of the vineyard comes, what will he do to those tenants?” 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.” (Mt 21:40-41)

Their answer is telling. The chief priests understand what is going on,  and that their actions will have consequences.

Jesus uses the Psalms to reinforce His interpretation of Isaiah. He is letting His listeners know that He must be rejected, suffer, and die. Our Lord also makes clear that salvation is now not solely for Israel, but also for the Gentiles, and in fact for anyone who produces the fruit that God desires them to produce.

Despite being aware of what is going on, the religious authorities do nothing to avert the possible calamity. They are unwilling, or unable to stop it. That is a definition of tragedy. And yet, something wonderful is about to happen:

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” (Jn 3:16-17)

Despite Jesus’ rejection and death, it is God’s love and forgiveness that are being proclaimed to the world. The Kingdom of God is a place of reconciliation, where wounds are healed, and lives are restored. Love is the core of our faith: God’s love for us, and our love for each other and for God. This is how God transforms the world: through LOVE. God so loved the world, a world which He created, and restored, and redeemed. We, here, today are living proof of that love, and we are given the task of tending the Lord’s vineyard. To do so, we need to work together, nourished by Word and Sacrament, and live lives of love and forgiveness. We are called to proclaim God’s love to the world, and to invite others to enter the joy of the Lord so that we all may sing the praise of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

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Trinity II

‘When Jesus saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.’

‘A phan welodd ef y tyrfaoedd, tosturiodd wrthynt am eu bod yn flinderus a diymadferth fel defaid heb fugail’ (Mt 9:36)

If you have been out for a walk recently you may have noticed that the sheep in the field have been shorn. The time for shearing sheep is a significant occasion in the agricultural calendar, and an important part of rural life. We shear sheep as a sign of our care for them. In the same way the ministry of Jesus in the Gospels is pastoral: He cares for people and responds to their need. Nowhere is this made more clear than in the beginning of todays Gospel: 

‘When Jesus saw the crowds, he had compassion on them, because they were harassed and helpless like sheep without a shepherd.’ (Mt 9:36)

In his Gospel, Matthew uses a Greek word (esplanghnisthê) which means to be moved deep inside. This is a gut feeling, a feeling of compassion, of love and care. Like sheep without a shepherd, crowds can wander aimlessly. They require direction and they need help. Sheep need shepherds. Nowadays we are used to seeing sheep alone in enclosed fields, and wolves, thankfully, are not a common sight on our hills. However, two thousand years ago in the Middle East, things were very different. There was no barbed wire, although thorn bushes could be used to make a similarly impenetrable barrier. Wolves, jackals, and stray dogs would all regularly prey on sheep, who needed protection. Shepherds were either professionals, or teenage boys who were not strong enough for work in the fields (for example the young David when summoned by Samuel). Kings of Israel were often compared to shepherds. They were both exalted and lowly: at the top of the social hierarchy, and at the same time, at the bottom.

Our Lord has compassion on the people who need care. He speaks to His disciples and says:

“The harvest is plentiful, but the labourers are few; therefore pray earnestly to the Lord of the harvest to send out labourers into his harvest.” (Mt 9:37)

The labourers Jesus has in mind are the twelve disciples — those who He is about to send out to care for God’s people. Their mission is a pastoral one:

‘And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction.’ (Mt 10:1)

The disciples are charged with the task of healing mental and physical illness as well as demonic possession. These words remind us that our God is a God of healing, who desires to see humanity flourish. However, we, like sheep, have an amazing ability to wander off down the wrong path and get lost. The role of the Church is to carry on the disciples’ mission of guiding and bringing God’s healing to all who turn to Him.

The Gospel then names the twelve Apostles. Names are important, they are the way by which we recognise each other. We are known by our names, that are given to us at our Baptism. The Church has always been a community where we are known to each other as brothers and sisters in Christ. In the same way we are known by God. 

The Twelve are sent out by Our Lord who gives them specific instructions:

“Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’” (Mt 10:5-7)

At first sight Jesus’ instructions appear quite exclusive. We must, however, remember that looking after the lost sheep of the House of Israel is just the first step in the Church’s mission. Soon after the focus will widen considerably! The process begins with the restoration of the people of Israel, with twelve apostles representing the twelve tribes. They are to encourage Israel to ‘Repent and believe’, and to manifest the healing power of God’s saving love. 

‘Indeed the whole earth is mine but you shall be for me a priestly people and a holy nation.’ (Exod 19:5-6)

These words apply to us all. We are called to be priestly and holy. We are told to honour God and worship Him; to offer prayer and sacrifice, and to encourage others to do the same. We do these things by being close to God through our reading of Holy Scripture, through our prayer, and through our participation in the sacraments — especially Baptism and the Eucharist. 

Christ has compassion on His flock and gives them the shepherds that they need and want, to guide and direct them along the right path. Shepherds feed their sheep, and even lay down their lives for them. Jesus’ entire life and ministry points towards His Death and Resurrection, where He gives His life to reconcile humanity to God and to each other. This understanding lies behind Paul’s words to the Christians in Rome in today’s Epistle. The Eucharist makes the holy people of God. This is because in the Eucharist we are fed by Christ and with Christ. We are fed with the Lamb of God and we are given a foretaste of the Heavenly Banquet.

Today Christ gives himself for us, so that we might be healed in body and soul, and come to share in His Divine life. Through His Body and Blood we are reconciled to God and each other. We are called to share His compassion with others, so that all people may sing the praises of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all, glory, dominion, and power, now and forever. Amen.