Monthly Archives: October 2026

Not how, but Who

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The first reading today continues our journey into the Book of Job arriving at chapter 19. Here is a concise summary of what has transpired up to this point in the narrative: In the first two chapters, we meet Job, a wealthy, blameless, and God-fearing man about whom “the Satan” asserts that Job only serves God because he is blessed. Satan argues Job will curse God if he loses everything and so God allows Satan to test Job. Within moments, Job loses all his wealth, his livestock, and his ten children. But he does not curse God. In Chapter 3 Job laments his existence. He wishes he had died at birth or never existed at all, wondering why God allows light and life to continue for people who are in absolute misery. This is the central theme that this Wisdom literature explores throughout the remainder of the text.

From this point forward, Job is visited by friends. Eliphaz relied on personal experience and a spiritual vision, arguing that no human is innocent before God. Bildad appealed to ancient tradition, asserting that ungodly people always face swift ruin. Zophar spoke most bluntly, claiming that Job probably deserved an even harsher punishment than what he received. All are coming from the idea of retributive justice, the idea that God always rewards good behavior and punishes evil in this life.  (Note: other canonical books of Wisdom will take issue with this premise, but that is for another day…)

Job feels it is all helpless because no human can argue or go to court with God. Job laments that there is no arbiter or mediator to lay a hand on both parties and bridge the gap between a holy God and suffering humanity. This brings us to our first reading:

“Oh, would that my words were written down! Would that they were inscribed in a record: That with an iron chisel and with lead they were cut in the rock forever! But as for me, I know that my Vindicator lives, and that he will at last stand forth upon the dust; Whom I myself shall see: my own eyes, not another’s, shall behold him, And from my flesh I shall see God; my inmost being is consumed with longing.” (Job 19:23-27)

Clearly, Job is indicating what he is about to say is of great importance and needs to be recorded for generations to come. And yet, the meaning of this passage is obscure because the original text has been poorly preserved and the ancient versions do not agree among themselves. Job asserts three times that he shall see a future vindicator, but he leaves the time and manner of this vindication undefined. 

What does Job mean by “Vindicator”? The Hebrew is goʾali, “my goʾel.” The word has much richer connotations than simply “redeemer.” A goʾel is a kinsman-redeemer, someone who acts on behalf of a family member whose rights, property, freedom, or justice need defending. The same linguistic root is used to describe God as Israel’s redeemer, especially in Isaiah. Some commentators offer that this points to an early belief in resurrection based on the Vulgate translation, but Job is not necessarily saying, in the original historical sense, “I know that Jesus Christ will someday raise me bodily from the dead.” He is saying something more immediate and, given his circumstances, quite remarkable: someone will ultimately take my side. Someone will vindicate me. Someone will establish that what is being said about me is not the final truth.

Job’s friends have effectively constructed a theological case against him: God is just; you are suffering terribly; therefore you must have done something to deserve this. Job knows that isn’t true. But he cannot prove it. So he appeals beyond his friends and in some respects beyond his own present experience of God to a future Vindicator.

Why carved in stone? Because everything around him presently argues against what he is about to say. His children are dead, his property is gone, his body is afflicted and friends believe he is guilty. His experience is beyond his understanding and there is nothing in sight that things will be put right. And that is precisely the moment when he says: “But as for me, I know that my Vindicator lives.” This is not a case in which it is all resolved and Job then has the assurance that God is faithful. He says it before anything has worked out. It is a lesson for us.

We usually find it fairly easy to recognize God’s faithfulness looking backward. After the illness has passed, the crisis over, prayers answered, and we made it through. Then we are assured and can say, “God was with me.” Job is doing something much harder. He declares his confidence while he is still sitting in the ashes without a clue how his story ends. He has no idea what vindication will look like or when it will arrive. But he knows one thing: my Vindicator lives.

Image credit: WordPress AI generated using the text of the post.

The Coming Change

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This coming Sunday is the 27th Sunday in Ordinary Time. The traditional interpretation holds that the parable is a symbolic account of the history of Israel, whose leadership (tenants of v.34) has rejected God’s earlier prophetic messengers (cf. Jer 7:25–27 seen in servants of vv.34-35). In v.37 the parable leaves Israel’s past and intuits the events of the Passion and Crucifixion that lay in the days to come. Indeed, the leaders of Jerusalem will seize Jesus and crucify him outside Jerusalem (cf. v.39). Where the traditional interpretation begins to waver starts in v.43 taking on a different direction from its OT parallel in Is 5:1-7:

Now, I will let you know what I mean to do with my vineyard: take away its hedge, give it to grazing, break through its wall, let it be trampled! Yes, I will make it a ruin: it shall not be pruned or hoed, but overgrown with thorns and briers; I will command the clouds not to send rain upon it. (Is 5)

Where the owner seems to abandon the vineyard in the OT telling, here in the Gospel according to Matthew, we are told of a very different outcome:  “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.” (v.43)  In a scene reminiscent of the encounter of the prophet Nathan and King David, Jesus confirms what the Jerusalem leaders have already offered: “lease his vineyard to other tenants who will give him the produce at the proper times” (v.41)

What does this imply? The whole parable might then be interpreted as a prediction of imminent régime change in Jerusalem. But if the tenants are the Jerusalem leadership, the new tenants are a “people.” In the Greek text, the word used is ethnos, “nation.” When a “nation” replaces the chief priests and elders there may well be something more radical implied, just as the withering of the fig tree symbolized the destruction of the temple, not merely its reorganization, and that same destruction (“deserted,” 23:38; “not one stone on another,” 24:2) is the conclusion to which the present confrontation is heading. More on this later.

A further clue to what sort of new régime may be expected is provided by the quotation from Ps 118:22: “‘The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes’?” Psalm 118:22–23, quoted exactly according to the LXX version, is part of the climax to the Hallel psalm which has already featured in Jesus’ royal ride to the city (v. 9, alluding to vv. 25 and 26). The speaker is probably the king, speaking on behalf of the nation, and the vindication of the rejected stone represents Israel’s triumph over the enemies who despised her. Thus the text does not in itself require a messianic application, but we have seen in 2:15 and 4:1–11 how naturally it comes to Matthew (and presumably to the wider Christian tradition within which this parable was handed on) to present Jesus as the personal embodiment of Israel, the “son of God.”

After the tenants’ rejection of the son in the parable the builders’ rejection of the stone is not hard to interpret. If the same stone that is rejected will become the cornerstone, then the son who is rejected may also be expected to be vindicated and to replace the present leadership. The addition of this quotation points us beyond the death of Jesus to his resurrection, which is “wonderful in our eyes.” The new “nation” of v. 43 may be understood as the people who follow the risen Jesus, just as the “something greater than the temple” in 12:6 appears to point beyond Jesus himself to a whole new régime focused on him.

Image credit The Parable of the Wicked Tenants, Maarten Van Valckenborch, c. 1585, Kunsthistorisches Museum | Public Domain PD-US