September 20th 2026. The Twenty-fifth Sunday of Ordinary Time
GOSPEL: Matthew 20, 1-16
Translated from a homily by Don Fabio Rosini broadcast on Vatican Radio
Don Fabio’s homily follows the Gospel
GOSPEL: Matthew 20, 1-16
Jesus told his disciples this parable:
“The kingdom of heaven is like a landowner
who went out at dawn to hire laborers for his vineyard.
After agreeing with them for the usual daily wage,
he sent them into his vineyard.
Going out about nine o’clock,
the landowner saw others standing idle in the marketplace,
and he said to them, ‘You too go into my vineyard,
and I will give you what is just.’
So they went off.
And he went out again around noon,
and around three o’clock, and did likewise.
Going out about five o’clock,
the landowner found others standing around, and said to them,
‘Why do you stand here idle all day?’
They answered, ‘Because no one has hired us.’
He said to them, ‘You too go into my vineyard.’
When it was evening the owner of the vineyard said to his foreman,
‘Summon the laborers and give them their pay,
beginning with the last and ending with the first.’
When those who had started about five o’clock came,
each received the usual daily wage.
So when the first came, they thought that they would receive more,
but each of them also got the usual wage.
And on receiving it they grumbled against the landowner, saying,
‘These last ones worked only one hour,
and you have made them equal to us,
who bore the day’s burden and the heat.’
He said to one of them in reply,
‘My friend, I am not cheating you.
Did you not agree with me for the usual daily wage?
Take what is yours and go.
What if I wish to give this last one the same as you?
Or am I not free to do as I wish with my own money?
Are you envious because I am generous?’
Thus, the last will be first, and the first will be last.”
The Gospel of the Lord: Praise to you, Lord Jesus Christ
1. The puzzling parable in Sunday’s Gospel requires to be read in a profound way. It is a reminder that superficial readings of Scripture are insufficient.
Today, we have a truly intriguing Gospel reading that presents a compelling case for understanding the difference between a superficial interpretation of a text and a deeper one. This narrative confronts us with a situation of workplace injustice: there are individuals who put in long hours compared to others who work very little, yet they receive the same pay, which initially seems unjust. This is our initial interpretation, the one that often springs to mind first. It's the perspective we must move beyond when we engage with the word of God and, indeed, in life itself. We must transcend the surface-level reading, the superficial interpretation of things. At first glance, it appears that we have a rather unconventional employer here. He hires laborers, some of them well into the workday, and pays them all the same wage. He does this in a way that deliberately highlights this fact, instructing his foreman to call the workers and pay them, starting with the last and ending with the first. He wants those who worked the longest to witness what the latecomers receive; it's intriguing, almost as if he aims to provoke a reaction. So, in light of this narrative, what might be the deeper meaning? We should always approach texts in a more profound, mature manner.
2. We read from a human perspective but Jesus intends this parable to reveal the nature of God.
Let's try to empathize with someone who sets out at dawn in search of a day's work. The laborers, including the first ones hired, agree on a wage that was customary for workers at that time, representing what was considered fair pay. To be "hired" implied a precarious existence, where a day's work meant providing food for one's family on that very day. The next day would bring a fresh start, a new struggle, challenge, and adventure. Here, we should ask ourselves why Jesus shares this parable. What does it mean to work or not to work? Jesus is revealing the nature of God, as He consistently does through His teachings. He is introducing His listeners to God's own revelation, which differs somewhat from our human projections onto God. Our projections often include anxieties, perceptions of injustice, entitlements, and all the inherent aspects of human nature. We may even project our aggressiveness in the pursuit of security onto God.
3. Work is a form of service that confers a dignity that idleness cannot bestow. Why should we grumble if we have that dignity? Why should we begrudge those whose life situation does not permit that dignity?
But what does it mean to be employed or unemployed? Do we view the unemployed in a way similar to how the landowner does when he encounters the last workers, asking, 'Why have you been standing here all day doing nothing?' Are the unemployed simply lazy? No, an unemployed person is someone who hasn't found work, not necessarily someone who is indolent. It's an individual who won't have enough to provide for their children, someone caught in a dramatic, tragic circumstance. So, what does it mean to have secured employment, to labour, earn a living, or to have found a lifeline, a way to sustain oneself, and to live a life of peace? The workers who started at the first hour had peace of mind since morning, knowing they could feed their children that day, while those poor souls who arrived in the last hour had been in anguish all day, desperately seeking work. Every day of employment, every opportunity, is indeed a grace. Working is a blessing, and we know this through both our own experiences and anthropological insights. Unemployment isn't a state of rest; it's a condition of frustration. This is especially relevant for retirees, who, upon ceasing work, must resist feeling useless or that their life has lost its purpose. It's a void, an emptiness, a deflation that sets in when hardly anyone requires their assistance anymore. At that point, life might appear devoid of meaning. Indeed, in reality, working is a blessing. Working is beautiful; it infuses life with purpose. Working is a form of service; it provides a dignity that idleness cannot bestow. It's an absolutely true and significant aspect of human existence. Not working leads to degeneration. When someone does nothing, it isn't just laziness; perhaps they are grappling with depression, unhappiness, or an inability to connect with their own existence. We must acknowledge that being employed in the vineyard is a great blessing. The owner provides a wage, and what more could we ask for? He gives us our compensation, our sustenance, and the ultimate reward, the Holy Spirit, which is the most valuable gift. So why do those first-hour workers grumble? It's because they believe they should receive more. But what more can one desire beyond the certainty of having found the solution for that particular day, for that particular lifetime?
We should find contentment in having meaningful work to do. We should derive joy from being called to work in the Lord's vineyard, to contribute, and focus less on playing the victim. How often do we complain, comparing ourselves in terms of who works more or less? This stems from envy and competition. Instead, we should be grateful that we have tasks to engage in and be content with the tiredness that often accompanies a day's labour. Many times, at the end of a taxing day, it can also be a moment of immense satisfaction, joy, and happiness. We haven't squandered the day; we've accomplished something beautiful. That's the most valuable currency—the meaning of life, the sense of existence, having substance in our lives.
4. Jesus calls us into action. He always has space for work workers in his vineyard! This work is a grace that will fortify our lives, bringing meaning and joy to our existence. Don’t worry if you have never worked for the Lord, it is never too late to stand?
So, Jesus Christ calls us to action, and we shouldn't fixate on what we believe He owes us. It's already an immense blessing to have meaningful work in His vineyard, someone to care for, someone to devote ourselves to, to toil and exert ourselves for, and to endure the minor tribulations of work and service. The key is to avoid envy. Because God is benevolent, we should rejoice when our fellow brothers and sisters find a place in the Lord's vineyard, when they form a connection with the Lord. Many times, within Christian communities, those who should be most elated about the arrival of new members become the most problematic. As Pope Francis once noted in an audience, they can resemble parish gatekeepers, intentionally creating obstacles for newcomers, those who are celebrating and embarking on a journey of prayer and liturgy. There's almost a tendency to exclude them, a form of elitism among certain Christians towards others, as if they need to be kept in check because some have been here for a long time, and the newcomers have just arrived. Who do you think you are? Instead, we ought to unite ourselves, so that someone may arrive, so that someone may discover that wage, so that they may receive that money. We have found a kind master, we have found a master, we have found someone who takes us in for the day. Because if God does not accept us for the day, who will? If it is not Grace, the sustenance we rely on, what else do we rely on? If it is not the good deeds we perform, what else shall we do? If it is not love that nurtures and provides strength to our day, what else will fortify our lives? We should be grateful to God if we have something worthwhile to engage in, and thankful when we grow weary. For those who have served for a long time, there is only joy, especially for those who arrive last. Let us welcome them with joy, a result of our own labour, a consequence of the presence of a benevolent master, and a place to labour where people can find employment. What is remarkable about this master is that there seems to be no end to the positions that can be filled in his vineyard. In other words, there are no employment restrictions. And so is our God—there are no limits to Him. His love is eternal, His grace boundless, and His gifts infinite for all. There is a possibility of salvation. No one should feel ashamed for not having yet embarked on their service to the Lord. You can always begin, and there is always room, always something good to undertake. For every individual on this Earth, there is always a path of beauty.
ALTERNATIVE HOMILY
In today’s society many people seem to live rudderless lives. They appear to be without direction. Many young people are no longer even looking for meaningful work. We might feel inclined to judge such people. We might start complaining about how little they do in the service of the Lord. The parable for Sunday, however, teaches us that this issue is not about justice. It is not a matter of: “They worked less, yet they are receiving the same reward of eternal life. That’s not fair!” God created us in his image and likeness and gave us the privilege of administering creation. When we work in God’s service, we are becoming what we were made to be. We are ennobled. Our lives are given meaning. The tragedy of employment is twofold: the economic hardship and the humiliation of not being useful to others, of not having that meaning. Being able to work is a joyful privilege. There are those in the Church who complain about others who seem to serve the Lord less than they do. But this is to fail to appreciate their own blessed faith of being joined to the Lord in this way when they cooperate in his work.
