2 Afterfeast of the Nativity of Christ

Second, as to the prediction introduced from the occasion taken, there is added: These things which you see, the days will come in which there shall not be left stone upon stone that shall not be destroyed. This indeed was said generally and is true for the time of the final judgment, when all things shall be destroyed, according to that passage of Matthew twenty-four: "Heaven and earth shall pass away," etc.; and Revelation twenty-one: "The first heaven and the first earth passed away, and the sea is no more," as in the Psalm: "They shall perish, but you shall remain," etc. It is also true for the destruction of Jerusalem specifically, which was accomplished by Titus and Vespasian in the forty-second year after the Passion of the Lord; above, in the nineteenth chapter: "The days shall come upon you, and your enemies shall surround you with a rampart and cast you to the ground, and they shall not leave in you stone upon stone." Hence Gregory says that that Jerusalem with the temple was utterly overthrown, and a new one was afterwards rebuilt. The reason, moreover, why the Lord delayed for forty-two years was so that He might await them for repentance, as is said in Second Peter three: "He acts patiently on your account, not willing that any should perish." The reason, moreover, why He delayed no longer was on account of the obstinate faithlessness of the Jews, which despised the truth on account of the veil and the shadow. Hence the Gloss: "God took care to overthrow the city and the temple and all figurative things, lest anyone after the coming of Christ should have recourse to them." And for that time is understood that passage of Isaiah one: "What is the multitude of your victims to me? says the Lord. I am full." "Offer sacrifice no more in vain: incense is an abomination to me. New moons and Sabbaths and other festivals I will not endure." And therefore Galatians five: "Stand fast and do not be held again under the yoke of servitude. Behold, I Paul say to you," etc.

The Lord, as One who in a short time would undergo the Crucifixion, fittingly prophesies now concerning Jerusalem, so that we might have in this a strong proof that He is the true God. Therefore even when some were praising the buildings of the temple and the "offerings" (I think they were speaking of carved and sculpted works, such as palms and cherubim (1 Kings 6:32): this, perhaps, is what they called them), the Lord pays no attention to any of it, but foretells their destruction.

Then he said to them: Nation will rise against nation, and kingdom against kingdom, and there will be great earthquakes in various places, and famines, and pestilences. It is established that these things occurred literally before the end of the desolation of the temple, that is, in the time of the Jewish sedition. However, kingdoms against kingdoms, and the pestilence of those whose word spreads like gangrene (2 Tim. 2), and the famine of hearing the word of God (Amos 8), and the disturbance of the entire earth, and separation from true faith, can also be understood in the heretics, who, fighting against each other, bring about the victory of the Church.

But the kingdom against kingdom, and the pestilence of those whose word creepeth as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church.

Thirdly, as to the onset of pestilences, he subjoins: Then he said to them: Nation shall rise against nation, and kingdom against kingdom. Gregory: "Behold, the disturbance of men"; and there shall be great earthquakes in various places, "behold, the visitation of wrath from above"; and pestilences, "behold, the inequality of bodies"; and famines, "behold, the barrenness of the earth"; and terrors from heaven, "behold, the inequality of the air"; and there shall be great signs, not only because they are many, but also because they are unusual.

Moreover, signs of this kind, great and many, preceded the destruction of Jerusalem, according to what Josephus narrates, who says that "a star resembling a sword hung over Jerusalem for a year, and that chariots and armed horsemen waged battle in the air for forty days, and that a heifer brought forth a lamb among the hands of those crowding in." And these great signs preceded the second destruction of Jerusalem, just as they had preceded its destruction carried out under Antiochus: Second Maccabees 5: "It happened that throughout the whole city of Jerusalem there were seen for forty days horsemen rushing through the air, wearing golden robes, and engagements taking place in close combat, and the movement of shields and the hurling of javelins and the splendor of golden arms and breastplates of every kind."

This manifold and pestilential disturbance, although it has at times existed in part in the Church, as Gregory narrates, will nevertheless be fully present in the final tribulation, at whose approach there will be a disturbance of men and of the elements. For the disturbance of men will occur, according to that passage of Isaiah 19: "I will set the Egyptians against the Egyptians, and a man will fight against his brother and a man against his friend and city against city and kingdom against kingdom"; and Zechariah 8: "I have let loose all men, each one against his neighbor." Nor will there be only a disturbance of men, but also of the elements. Whence Gregory says: "First the hearts of men and afterward the elements will be disturbed, so that, when the order of things is confounded, it may be shown from what source the tribulation comes." The elements will therefore be disturbed, according to that passage of Isaiah 24: "The floodgates from on high are opened, and the foundations of the earth will be shaken. The earth will be utterly broken," etc. And Gregory says: "All things which we have received for the use of life, we have turned to guilt: the tranquility of human peace into complacency; the pilgrimage of the way we have loved in place of the dwelling of our homeland; the health of our bodies we have reduced to the service of vices; the abundance of plenty we have twisted not to the necessity of the flesh but to the perversity of pleasure; the serenity of the air we have compelled to serve us for the love of earthly delight. Justly, therefore, all things strike us, so that as many joys as we have had in the world, so many torments we may afterward feel." And this indeed rightly, because, Wisdom 11, "by what things a man sins, by these also is he tormented"; and again Wisdom 5: "The whole world will fight for him against the senseless"; and therefore Wisdom 16: "The creature, serving you its Maker, is enkindled unto torment against the unjust, and is made milder to do good for those who trust in you." Whence Gregory himself also says: "Because all things are to be consummated, before the consummation all things were disturbed; and we who have sinned in all things are struck in all things, so that what was said may be fulfilled: The whole world will fight for him against the senseless," Wisdom 5.

The final tribulation is preceded by many tribulations, and through the frequent evils that come before, the perpetual evils that will follow are indicated. And therefore after wars and seditions the end does not come immediately, because many evils must run before, so that they may be able to announce evil without end. But since so many signs of disturbance have been mentioned, we ought to touch briefly upon the consideration of each one, because it is necessary that we suffer some things from heaven, some from earth, some from the elements, some from men. For he says: "Nation will rise against nation"—behold the disturbance of men.

It follows, Then said he unto them, Nation shall rise against nation, &c. For it must needs be that we should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then are signified the confusions of men.

The ruin of the world then is preceded by certain of the world's calamities, such as famine, pestilence, and persecution.

And there shall be terrors in the heavens, and great signs. And these same things being fulfilled, whoever has read the history of Josephus will find out. For indeed a star similar to a sword, as he states, hung over Jerusalem for a whole year, terrifying the anxious citizens with a dreadful portent. And likewise chariots and armed horsemen were seen running through the skies, and mimicking the manner of warriors for forty days. Moreover, when a heifer was brought to sacrifices, it gave birth to a lamb in the hands of those offering it. But what merit caused these things to happen is immediately added when it is said:

"There will be great earthquakes in various places"—behold the look of wrath from above; "there will be pestilences"—behold the disorder of bodies; "there will be famine"—behold the barrenness of the earth; "terrors from heaven and storms"—behold the disorder of the air. Because therefore all things are to be brought to an end, before the end all things are disturbed; and we who have sinned in all things are struck in all things, so that what is said may be fulfilled: "And the world will fight on his behalf against the senseless." For all things that we received for the use of life we have turned to the use of sin, but all things that we bent to the use of wickedness are turned against us for the use of vengeance. Indeed we turned the tranquility of human peace to the use of vain security; we loved the pilgrimage of earth as if it were our homeland's dwelling; we reduced the health of bodies to the use of vices; we twisted the abundance of plenty not to the necessity of the flesh but to the perversity of pleasure; we forced even the serene enticements of the air to serve our love of earthly delight. Rightly therefore it remains that all things strike us together, which all together served our vices in evil subjection, so that as many joys as we previously had unharmed in the world, so many torments from it we are afterward compelled to feel.

But it should be noted what is said: "Terrors from heaven and storms." Since winter storms usually come according to the order of the seasons, why are storms predicted here as a sign of destruction, unless because the Lord announces that storms will come that in no way keep the order of the seasons? For those that come in an orderly fashion are not a sign; but storms are a sign that confound even the appointed times of the seasons themselves. This we too have recently experienced, because we saw the entire summer season turned into winter rains.

It follows, And great earthquakes shall be in divers places. This relates to the wrath from above.

(in Hom. 35.) Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground. And fearful sights and great signs there shall be from heaven. Behold the variableness of the climate, which must be ascribed to those storms which by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use, are turned to the instruments of our punishment.

(Hom. 11. in Acta.) For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God's providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence.

As a consequence of wars, "famine and pestilence" will follow; pestilence from the corruption of the air by corpses, and famine from the failure to cultivate the fields. Some understood it such that famine, pestilence, and other calamities would occur not only at the end of the age, but also during the captivity of Jerusalem. For Josephus (Flavius) says that on account of the famine there were terrible calamities. And Luke too in the book of Acts (Acts 11:28) says that "there was a famine... under Caesar Claudius." There were also many terrors pointing to the captivity, as the same Josephus recounts. This, that is, "wars, tumults," and the rest, can certainly be understood generally as referring to the time of the end of the world and the captivity of Jerusalem.

For the Jews thought that the abomination of desolation took place when the Romans, in mockery of a Jewish observance, cast a pig's head into the temple.

Now mystically, the abomination of desolation is the coming of Antichrist, for with ill-omened sacrilege he pollutes the innermost recesses of the heart, sitting as it is literally in the temple, that he may claim to himself the throne of divine power. But according to the spiritual meaning, he is well brought in, because he desires to impress firmly on the affections the footstep of his unbelief, disputing from the Scriptures that he is Christ. Then shall come desolation, for very many falling away shall depart from the true religion. Then shall be the day of the Lord, since as His first coming was to redeem sin, so also His second shall be to subdue iniquity, lest more should be carried away by the error of unbelief. There is also another Antichrist, that is, the Devil, who is trying to besiege Jerusalem, i. e. the peaceful soul, with the hosts of his law. When then the Devil is in the midst of the temple, there is the desolation of abomination. But when upon any one in trouble the spiritual presence of Christ has shone, the unjust one is cast out, and righteousness begins her reign. There is also a third Antichrist, as Arius and Sabellius and all who with evil purpose lead us astray. But these are they who are with child, to whom woe is denounced, who enlarge the size of their flesh, and the step of whose inmost soul waxes slow, as those who are worn out in virtue, pregnant with vice. But neither do those with child escape condemnation, who though firm in the resolution of good acts, have not yet yielded any fruits of the work undertaken. These are those which conceive from fear of God, but do not all bring forth. For there are some which thrust forth the word abortive before their delivery. There are others too which have Christ in the womb, but have not yet formed Him. Therefore she who brings forth righteousness, brings forth Christ. Let us also hasten to nourish our children, lest the day of judgment or death find us as it were the parents of an imperfect offspring. And this you will do if you keep all the words of righteousness in your heart, and wait not the time of old age, but in your earliest years, without corruption of your body, quickly conceive wisdom, quickly nourish it. But at the end shall all Judæa be made subject to the nations which shall believe, by the mouth of the spiritual sword, which is the two-edged word. (Rev. 1:16; 19:15.)

Anyone can see that he refers to that city when Christ says, "When you shall see Jerusalem surrounded by an army, then know that its desolation is near." Anyone can see that these words refer to the last coming of the Lord when he says, "When you shall see these things come to pass, know that the kingdom of God is near." When he says, "Alas for those who are with child and for those who give suck in those days! Pray that your flight may not be in winter or on a sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be." This passage is phrased in this way in Matthew and Mark so that it is uncertain whether it is to be understood of the destruction of the city or of the end of the world.… Luke has so arranged it that it seems to refer to the destruction of that city.

(ad Hesych. Ep. 199.) These words of our Lord, Luke has here related to show, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, (Mat. 24, Mark 13.) was fulfilled at the siege of Jerusalem.

But when you shall see Jerusalem surrounded by an army, then know that her desolation is near. Thus far these things which were to be for forty years, with the end not yet coming; here the very end of the desolation, which was made by the Roman army, is explained by the Lord's words.

Hitherto our Lord had been speaking of those things which were to come to pass for forty years, the end not yet coming. He now describes the very end itself of the desolation, which was accomplished by the Roman army; as it is said, And when ye shall see Jerusalem compassed, &c.

When you shall see surrounded by an army, etc. After he described what was to come in general, and also the persecutions of the Church itself, here he describes what is to come concerning the destruction of Jerusalem, by which is understood the tribulation that the Church is to suffer in the time of the Antichrist. This part has two parts. In the first of these he foretells the preceding war: and in the second, the subsequent destruction, at the passage: But woe to those who are pregnant and nursing, etc.

The preceding war, however, he describes with respect to three things, namely with respect to the danger of battle, the remedy of flight, and the judgment of divine vengeance.

First, with respect to the danger of battle, he says: When you shall see Jerusalem surrounded by an army, through the siege of the Romans, according to that passage of Ezekiel chapter four: "Son of man, take to yourself a brick, and you shall set it before you, and you shall draw upon it the city of Jerusalem, and you shall lay siege against it, and you shall build fortifications, and you shall cast up a mound, and you shall set camps against it, and you shall place battering rams round about."

Then know that its desolation has drawn near, through complete overthrow; Daniel chapter nine: "The people with the prince who is to come shall destroy the city and the sanctuary; and its end shall be devastation, and after the end of the war the appointed desolation," etc.

Spiritually, however, by the army surrounding Jerusalem is understood the insurrection of the wicked against ecclesiastical peace, brought about by the Antichrist and his ministers, according to that passage of Revelation chapter sixteen: "And I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet three unclean spirits go forth in the manner of frogs. For they are spirits of demons working signs, and they go forth to the kings of the whole earth to gather them for battle on the great day of almighty God"; and Revelation chapter nineteen: "I saw the beast and the kings of the earth and their armies gathered to make war with him who sat upon the horse." But because the wicked will be incomparably more numerous, they are therefore said to surround. As a figure of this, 1 Kings chapter twenty-three: "Saul and his men were encircling David and his men in the manner of a crown, to capture them." Whence Job chapter nineteen: "His robbers came together and made their way by me and besieged my tabernacle round about."

To make his prediction even clearer and to mark more plainly the time of its capture, Jesus says, "When you have seen Jerusalem surrounded with armies, then know that its destruction is near." Afterwards, he again transfers his words from this subject to the time of the consummation. He says, "There will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken." Since creation begins to be changed and brings unendurable terrors on the inhabitants of earth, there will be a certain fearful tribulation. There will also be souls departing to death. The unendurable fear of those things that are coming will be sufficient for the destruction of many.

By the desolation of Jerusalem, He means that it was never again to be set up, or its legal rites to be reestablished, so that no one should expect, after the coming siege and desolation, any restoration to take place, as there was in the time of the Persian king, Antiochus the Great, and Pompey.

Then, having shown what was to be the period of the destruction, even "when Jerusalem should begin to be compassed with armies," He described the signs of the end of all things: "portents in the sun, and the moon, and the stars, and upon the earth distress of nations in perplexity-like the sea roaring-by reason of their expectation of the evils which are coming on the earth.

Now the Lord speaks most clearly about the captivity of Jerusalem. Therefore I think that the words "but before all these" (Lk. 21:12) should be understood thus: before the famine and pestilence, and the other calamities that will occur at the time of the end of the world, you, the apostles, will be driven out, and so forth. Then for Jerusalem too calamities will come. Since they thought that the buildings of the temple would be destroyed at the time of the end, the Lord says: no! For at the time of the end there will be false prophets, famine, and pestilence from the constant wars that will be kindled because love will grow cold. But you will be driven out before the time of the end, and Jerusalem will be taken captive, and these stones will be destroyed. "When you see the city of Jerusalem surrounded by Roman armies, then know that its desolation has drawn near."

(ad Hesych. Ep. 199.) And before this, Matthew and Mark said, And let him that is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out.

(ad Hesych. Ep. 199.) But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled.

Then let those who are in Judea flee to the mountains. The ecclesiastical history narrates that all the Christians who were in Judea, warned by the Lord at the imminent destruction of Jerusalem, left the place, and until the desolation of Judea was fulfilled, lived in a certain city named Pella across the Jordan.

And those who are in the midst of it, let them depart. And those who are in the regions, let them not enter into it. For these are the days of vengeance, that all things which are written may be fulfilled. It indeed seems to pertain to appropriate admonition, that those who are outside should not enter into it, but how will those who are in the midst depart from a city already surrounded by an army? Unless perhaps what was stated before, that is, then those who are in Judea should flee, does not pertain to the exact time of the siege, but to the time before the siege, when the Roman soldiers first began to spread through the boundaries of Galilee or Samaria, so that then everyone would hasten to flee while there was still time for flight. But these are the days of vengeance, namely seeking vengeance for the blood of the Lord.

(Ecc. Hist. lib. iii. c. 5.) The ecclesiastical history relates, that all the Christians who were in Judæa, when the destruction of Jerusalem was approaching, being warned of the Lord, departed from that place, and dwelt beyond the Jordan in a city called Pella, until the desolation of Judæa was ended.

But how, while the city was already compassed with an army, were they to depart out? except that the preceding word "then" is to be referred, not to the actual time of the siege, but the period just before, when first the armed soldiers began to disperse themselves through the parts of Galilee and Samaria.

Second, regarding the remedy of flight, he adds: Then let those who are in Judea flee to the mountains, lest they be found; and let those who are in the midst of it depart, lest they be enclosed; and let those who are in the countryside not enter into it, lest they be captured there. For the army of the Romans first overthrew many cities throughout Judea before it came to Jerusalem. And nearly all the Jews had entered there, as Josephus says, on account of the feast and on account of security; therefore they were all seized by the just judgment of God, according to that passage in Jeremiah 12: "Gather them together like a flock for the slaughter and sanctify them for the day of killing." But the Christians were delivered through flight; hence the Gloss of Bede: "Ecclesiastical history relates that the Christians who were in Judea, when the destruction was imminent, were warned by an Angel and dwelt beyond the Jordan in the city of Pella until the desolation of Judea was fulfilled."

Spiritually, however, the remedy is here intimated which will be available to the weak in that violent persecution of the Antichrist, namely that of flight and concealment. For it is permitted for the imperfect to flee in order to avoid dangers; hence Zechariah 2: "O, O, O! Flee from the land of the north, says the Lord." Condescending to these, Christ hid himself from the Jews, according to that passage in John 7: "After these things Jesus walked in Galilee. For he did not wish to walk in Judea, because the Jews sought to kill him." It is also permitted for perfect men, when they see that it is more expedient for the salvation of the people that they flee; hence the Lord said to the disciples in Matthew 10: "But when they persecute you in one city, flee to another"; and concerning Paul it is said in Acts 9 that when "the Jews were guarding the gates of Damascus day and night in order to kill Paul, the disciples took him and let him down through the wall by night, lowering him in a basket." A figure of this preceded in David; 1 Kings 19: "But he went away and fled and was saved"; for he was let down by Michal through the window.

Now our Lord, foreseeing that there would be a famine in the city, warned His disciples in the siege that was coming, not to betake themselves to the city as a place of refuge, and under God's protection, but rather to depart from thence, and flee to the mountains.

"Let those who are in Judea," He says, "flee to the mountains"; let those in the surrounding areas not hope that the walls of the city will protect them, but even those who are inside the city, let them go out of it.

"But the woman fled into the wilderness, and there were given to her two great eagle's wings." The aid of the great eagle's wings-to wit, the gift of prophets-was given to that Catholic Church, whence in the last times a hundred and forty-four thousands of men should believe on the preaching of Elias; but, moreover, he here says that the rest of the people should be found alive on the coming of the Lord. And the Lord says in the Gospel: "Then let them which are in Judea flee to the mountains; " that is, as many as should be gathered together in Judea, let them go to that place which they have ready, and let them be supported there for three years and six months from the presence of the devil.

And these are the days of vengeance, that is, the days exacting vengeance for our Lord's blood.

Third, regarding the judgment of divine vengeance, he adds: Because these are the days of vengeance, that all things which are written may be fulfilled. Now the Lord decreed to destroy Jerusalem in vengeance for the blood of Jesus Christ and of his Prophets; hence Matthew 23: "That upon you may come all the just blood that has been shed upon the earth, from the blood of Abel the just even to the blood of Zechariah. Amen I say to you: All these things shall come upon this generation." For so great a crime ought in no way to remain unavenged; therefore Lamentations 2: "The Lord has done what he purposed; he has fulfilled his word which he commanded from the days of old. He has destroyed and has not spared, and he has made the enemy rejoice over you and has exalted the horn of your adversaries."

Spiritually, however, through these things is understood the vengeance of divine indignation on account of the sins of ecclesiastical persons, both secular and religious, according to that passage of Micah 3: "Her princes judged for bribes, and her priests taught for hire, and her prophets divined for money." "Therefore Zion shall be plowed as a field," etc. And especially on account of the sins of prelates: Isaiah 1: "How has the faithful city become a harlot, full of judgment! Justice dwelt in her, but now murderers"; "your princes are faithless, companions of thieves. All love bribes, they pursue rewards." "Therefore says the Lord God of hosts: Ah! I will be comforted over my enemies and will be avenged of my foes." Therefore Isaiah 34: "The day of the Lord's vengeance, the year of retributions of the judgment of Zion"; and 2 Thessalonians 2: "God will send them the operation of error, that they may believe a lie, that all may be judged who did not believe the truth but consented to iniquity." And then in the final tribulation all things will be consummated, according to that passage of Revelation 10: "In the days of the voice of the seventh Angel, when he shall begin to sound the trumpet, the mystery of God shall be consummated, which he spoke through his servants the Prophets"; and chapter 15: "The temple of God was filled with smoke from the majesty of God, and no one could enter the temple until the seven plagues of the seven Angels were consummated."

For these will be days of vengeance, so that what is written may be fulfilled, especially in the book of the prophet Daniel (Dan. 9:26-27).

Woe to those pregnant women, because they are heavy in body; they are too slow to escape danger. Woe to those for whom the yet unfelt pangs of future birth, by which every body is shaken, are the signs of future judgment, the beginnings of sorrows.

(ad Hesych. Ep. 199.) Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem.

Woe to those who are pregnant and those nursing in those days. Woe, in the presence of captivity, to those who are pregnant and those nursing, or suckling, as some interpret. For their wombs or hands burdened with the load of their children significantly hinder the necessity of flight. Read even the history of the Kings, where the wife of Jonathan, avoiding the evil of captivity with a hasty flight, received her son, who slipped from her bosom, permanently lame.

For there will be great distress upon the earth, and wrath upon this people. This distress and wrath have adhered as an inseparable companion to that people scattered among all nations up to this day, yet it is not believed to adhere perpetually. For after the Lord showed the order of the same distress or wrath, saying:

He says then, Woe to them that nurse, or give suck, as some interpret it, whose womb or arms now heavy with the burden of children, cause no slight obstacle to the speed of flight.

But woe to those who are with child and to those who are nursing, etc. After he described the preceding war, he here describes secondly the subsequent destruction; concerning the description of which three things are indicated, namely the oppression of the city about to be occupied, the destruction of the oppressed city, and the desolation of the destroyed city.

First, therefore, with respect to the oppression of the city about to be occupied, he says: But woe to those who are with child and to those who are nursing in those days! The Gloss says: "Whose wombs or hands, weighed down by the burden of children, will impede the necessity of flight": because for such persons flight will not be able to avail, according to that passage of 1 Thessalonians 5: "Sudden destruction shall come upon them, as the pain upon her who is with child, and they shall not escape." — But the reason for this is the vehement oppression of the city; therefore he adds: For there shall be great distress upon the land and wrath upon this people, according to that passage of Isaiah 29: "Woe to Ariel! Woe to Ariel! the city which David conquered. And I will lay siege to Ariel, and it shall be sorrowful and mourning. And I will surround you as a sphere round about, and I will cast up a rampart against you and set up siege works for your blockade."

But according to the mystical understanding, by those who are with child are understood sinful souls, who conceive through the concupiscence of sin and give birth through perverse action. Whence Augustine, On the Words of the Lord: "When someone desires another's property, his soul seems as it were to have conceived; and if he is able to obtain that thing through some wickedness, he is known as it were to kiss and nurture the child that has been born." Whence James 1: "Concupiscence, when it has conceived, brings forth sin; and sin, when it is consummated, begets death." And for such there will be woe in that tribulation; whence Wisdom 4: "All children born of the wicked are witnesses of wickedness against their parents in their examination."

But by those who are with child can be understood souls who have a good intention but do not arrive at the birth of its effect; whence Isaiah 37: "The children have come to the birth, and there was no strength for bringing forth." And for these there will be woe in that tribulation, because, just as the blossom of the vine is quickly damaged by the cold, so a good intention is annihilated in persecution; whence Job 15: "Its cluster shall be damaged like a vine in its first flower," and this through bad examples. On account of which, Amos 1: "For three crimes of the children of Ammon, and for four, I will not turn him back, because he ripped open the pregnant women of Gilead to enlarge his border." For these there will be woe on account of negligence, just as for the others woe on account of concupiscence. And thus will be fulfilled that word of Isaiah 28: "The word of the Lord shall be to them: Command, command again, command, command again; wait, wait again, wait, wait again; a little there, a little there—that they may go and fall backward and be broken and snared and taken."

(adv. oppug. mon. vit.) He next assigns the cause of what he had just now said, For there shall be great distress in the land, and wrath upon this people. For the miseries that took hold of them were such as, in the words of Josephus, no calamity can henceforth compare to them.

For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle? To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, who are decimated by abortions; burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows.

A third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.

"Woe to those who are pregnant" (in those days), for because of the heaviness of their womb they cannot flee, "and to those who are nursing," for because of their great love for their children they can neither leave them unattended nor take them along. Some say that the Lord is here alluding to the slaughter of children, about which Josephus relates and Jeremiah prophesies (Jer. 11:22).

But some say that the Lord hereby signified the devouring of children, which Josephus also relates.

The signs given in the Gospel and in prophecy and fulfilled in us show the coming of the Lord.… We know that the coming is near by the fact that we see the fulfillment of certain signs of that coming that have been accomplished.… The signs that Christ told them to look for are listed in the Gospel of Saint Luke: "Jerusalem will be trampled down by the Gentiles until the times of the nations are fulfilled." This has happened and no one doubts that it has happened.… It is plain that there is no country or place in our time that is not harassed or humbled according to the words "for fear and expectation of what will come on the whole world." All the signs that the gospel describes in the earlier verses have mostly been accomplished.

And they will fall by the edge of the sword, and be led away captive into all nations, and Jerusalem will be trampled by the Gentiles. Immediately following the prophecy which sings: In wrath remember mercy, he appended and said:

Until the times of the nations are fulfilled. For those times of the nations are indeed those which the Apostle mentions, saying: Because blindness in part has happened to Israel, until the fullness of the Gentiles has come in; and so all Israel will be saved (Rom. XI). When they have obtained the promised salvation, and they shall return to their fatherland and rejoice in the possession and inhabitation of their former metropolis, perhaps it is not hoped in vain, because it is said that they shall not be oppressed forever, but until the times of the nations are fulfilled. What, however, follows after the times of the nations are fulfilled, and so all Israel is saved, the Lord manifestly explains in order. For according to Matthew, the disciples asked this, not only inquiring about the time of the destruction of the temple, but also the sign of his coming and the end of the age.

Which indeed the Apostle makes mention of when he says, Blindness in part is happened to Israel, and so all Israel shall be saved. (Rom. 11:25.) Which when it shall have gained the promised salvation, hopes not rashly to return to the land of its fathers.

Secondly, as regards the destruction of the oppressed city, there is added: And they shall fall by the edge of the sword, and shall be led captive into all nations. We see this fulfilled literally in the Jews, of whom Josephus narrates a wondrous slaughter, and we see a wondrous dispersion of the living; and thus was verified in them that word of Deuteronomy 32: "Outside the sword shall lay them waste, and within, terror—the young man together with the virgin, the suckling with the aged man"; and that word of Lamentations 1: "Outside the sword slays, and at home death is the same"; and likewise that word of Lamentations 2: "He bent his bow like an enemy, he made firm his right hand like a foe, and he slew all that was beautiful to behold in the tabernacle of the daughter of Zion."

According to the mystical sense, by this slaughter is understood that most great carnage which will occur in the final tribulation, concerning which Isaiah twenty-two says: "A day of slaughter and of trampling and of weeping to the Lord God of hosts in the valley of vision." And concerning this Daniel eleven says: "And the learned among the people shall instruct many; and they shall fall by the sword and by flame and by captivity and by plunder for many days." "And some of the learned shall fall, that they may be refined and chosen and made white," etc. Whence it is said in Ezekiel nine: "Pass through the midst of the city and strike; let not your eye spare, nor have pity; slay the old man, the young man and the virgin, the little child and women, unto utter destruction. And begin from my sanctuary," etc. And therefore Job nineteen says: "Flee from the face of the sword," etc.

Third, as regards the desolation of the destroyed city, he adds: And Jerusalem shall be trodden down by the nations. Lamentations one: "The enemy has stretched out his hand upon all her desirable things, for she has seen the nations enter her sanctuary, concerning whom you had commanded that they should not enter your assembly." And Lamentations two: "The Lord has cast down and has not spared." "He has cast down all her walls, he has destroyed her strongholds, and has filled in the daughter of Judah the humiliated man and the humiliated woman." And in the Psalm it is said: "O God, the nations have come into your inheritance," etc. — And since the wrath of the Lord is not without mercy, therefore he adds: Until the times of the nations be fulfilled. The Gloss says: "That is, until the fullness of the nations shall have entered, and so all Israel should be saved, as it is written: There shall come out of Zion he who shall deliver and turn away ungodliness from Jacob." And therefore it is said in Lamentations three: "For the Lord will not cast off forever; for if he has cast off, he will also have mercy according to the multitude of his mercies."

According to the mystical sense, by the times of the nations is understood that time in which the son of perdition will trample the Church. Revelation eleven: "The court which is outside the temple, do not measure, for it has been given to the nations, and they shall tread the holy city for forty-two months." But this time shall be shortened on account of the merit of the elect; whence Matthew twenty-four says: "There shall be great tribulation, such as has not been from the beginning of the world until now, nor ever shall be. And unless those days had been shortened, no flesh would be saved; but for the sake of the elect they shall be shortened." Whence also Daniel nine says: "Seventy weeks are shortened upon your people and upon your holy city, that transgression may be finished, and sin may reach its end, and iniquity may be blotted out, and everlasting justice may be brought in."

For so in truth it was, that when the Romans came and were taking the city, many multitudes of the Jewish people perished in the mouth of the sword; as it follows, And they shall fall by the edge of the sword. But still more were cut off by famine. And these things happened at first indeed under Titus and Vespasian, but after them in the time of Hadrian the Roman general, when the land of their birth was forbidden to the Jews. Hence it follows, And they shall be led away captive into all nations. For the Jews filled the whole land, reaching even to the ends of the earth, and when their land was inhabited by strangers, they alone could not enter it; as it follows, And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

For after He had declared that "Jerusalem was to be trodden down of the Gentiles, until the times of the Gentiles should be fulfilled," -meaning, of course, those which were to be chosen of God, and gathered in with the remnant of Israel-He then goes on to proclaim, against this world and dispensation (even as Joel had done, and Daniel, and all the prophets with one consent ), that "there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men's hearts failing them for fear, and for looking after those things which are coming on the earth.

"And Jerusalem," He says, "shall be trodden down by the Gentiles." Up to this point the discourse was about the captivity; then about the end.

Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.

Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.

(Verse 33.) Listen to another parable: There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and then went on a journey. This is what the Lord meant by the proverb: It is hard to kick against the goads (Acts 9:5). The chief priests and the elders of the people, who questioned the Lord, said to him, 'By what authority are you doing these things, and who gave you this authority?' And they desired to attain wisdom in words, they are surpassed by their own skill; and they listen in parables, because they did not deserve to listen with an open face. This man, the head of the household, is the one who had two sons; and in another parable, he hired workers for his vineyard; who planted a vineyard, of which Isaiah speaks most fully in the Song, bringing it to a conclusion: The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). And in the Psalm: You have brought a vine out of Egypt, he says, you have driven out the nations, and planted it (Psalm 80:9). And he surrounded her with a hedge, or with the walls of a city, or with the help of angels: and he dug into her a winepress, or an altar, or those things for pressing wine, which are noted in the title of three Psalms: the eightieth, and the eighty-third. And he built a tower: no doubt the temple, of which it is said through Micah: And you, O cloudy tower, daughter of Zion (Mic. 4:8). And he placed it for the farmers, whom elsewhere he called vineyard workers: who were hired at the first, third, sixth, ninth, and eleventh hour (Matt. 20). And he went on a journey: yes, not by a change of place; for how can God be absent where all things are fulfilled? And as it says through Jeremiah: I am a God who is near and not far away, says the Lord (Jeremiah 23:23). But he seems to be leaving the vineyard so as to leave the vine-dressers free will in their work.

He hath planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. (Isa. 5:7.) And hedged it round about; i. e. either the wall of the city, or the guardianship of Angels.

A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83d are entitled, that is to say, the martyrs.

And built a tower therein, that is, the Temple, of which it is said by Micah, And thou, O cloudy tower of the daughter of Sion. (Mic. 4:8.)

Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.

Many things doth He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.

Therefore He putteth it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much.

And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar.

"And went into a far country;" that He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.

The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.

Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.

Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, (Exod. 13:21.) never after showed Himself to them in like manner. In Isaiah (Is. 5:7.) the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; but in the Gospel not the vineyard but the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man's blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are hid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit. The tower built therein is the word concerning God Himself, and concerning Christ's dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen. The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to show, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child's soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.

He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.

Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.

Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.

When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.

Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.

He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, and slain by the husbandmen, and avenged by the Father.

Yet another parable He brings to them, showing that though they were deemed worthy to receive an immeasurable degree of care for their condition, they did not get better. The "man, a householder" is the Lord Who in His love for man calls Himself a man. The vineyard is the Jewish people, planted by God in the land of promise. For He says, "Bring them in and plant them in Thy holy mountain" (Ex. 15:17). The hedge is the law which prevented them from mixing with the Gentiles; or, it is the holy angels who guarded Israel. The wine-press is the altar; the tower, the temple. The husbandmen are the teachers of the people, the Pharisees and the scribes. The householder, God, went into a far country when He no longer spoke to them in a pillar of cloud. Or, the departure of God into a far country is His long-suffering; for when He is long-suffering and not in hot pursuit of wrongdoers, demanding an account, He appears to be asleep or absent on a far journey.

"Hear another parable." The Lord had asked about the baptism, and they refused to answer; but now he questions covertly, so that they may not perceive; therefore he sets forth a parable, and does two things. First, he presents the parable; secondly, he demands their verdict, at "when therefore the lord of the vineyard shall come, what will he do to those husbandmen?" Concerning the first, three things. First, the benefit conferred is presented; secondly, the demand for recompense, at "and when the time of the fruits drew near" etc.; thirdly, the ingratitude, at "and the husbandmen laying hands on his servants" etc. Concerning the first, three things. First, the planting of the vineyard is presented; secondly, its adornment; thirdly, its leasing. He says therefore "there was a man, a householder, who planted a vineyard" etc. A similar passage is found in Isa 5:1, where it says: "A vineyard was made for my beloved on a horn of an olive tree." But here he says that the householder plants a vineyard. Some say that there he inveighs against the vineyard; hence he says: "What more could I have done for my vineyard?" But here against the husbandmen. Therefore it is explained in two ways according to Jerome and Chrysostom. The vineyard is called the Jewish people; Isa 5:7: "The vineyard of the Lord of hosts is the house of Israel." It is against the husbandmen, because as regards the present, this malice did not proceed from the people, but from the rulers; John 7:48: "Hath any one of the rulers believed in him?" Therefore not against the vineyard. This vineyard is not the house of Israel, but the justice of God, which was secretly handed down in sacred Scripture; hence he says "there was a man, a householder, who planted a vineyard," i.e., the Jewish people; Ps 79:9: "Thou hast brought a vineyard out of Egypt." Or he placed justice in the teaching of the law. "And made a hedge round about it," for the protection of the vineyard; hence those things which are set for protection, whether they be the prayers of the saints, or the guardianship of angels, are called a hedge; hence Hosea 2:6: "I will hedge up thy way with thorns." But if the vineyard is called justice, by the hedge he means the hidden words of Scripture. For according to the mystical sense, the hidden things of Scripture are not to be disclosed to anyone, because "what is holy is not to be given to dogs," above (7:6). "And dug in it a winepress." A winepress is set up so that the wine of charity may be pressed out. If by the vineyard is understood the Jewish people, by the winepress is understood the altar of holocausts. Likewise, the martyrs are understood, who shed their blood for the faith; Isa 63:3: "I have trodden the winepress alone." Or it can also be understood as the order of prophets, in whom the wine of wisdom was pressed out. Or it can be called the depth of sacred Scripture. Likewise, all the fruit of the vineyard is gathered in the winepress: so whatever the soul can do, all should be gathered to the praise of God. "And built a tower." By the tower is understood the temple. Micah 4:8: "And thou, O cloudy tower of the flock, unto thee shall the first dominion come." Or the knowledge of God; Prov 18:10: "The name of the Lord is a strong tower." Then concerning the leasing: "and let it out to husbandmen," i.e., he established it on a fixed payment. The husbandmen are Moses and Aaron, who held the governance. Job 31:39: "If I have afflicted the soul of the tillers thereof." Gregory: those who are placed over the people. "He went abroad," the Lord, not by changing place, but by leaving man to his own free will. Sir 15:14: "God made man from the beginning, and left him in the hand of his own counsel," i.e., he dismissed him to his own free will. Hence he is said to go abroad, when he does not inflict punishment for every sin. Or he did not appear so manifestly as before, namely, as when he appeared in the bush (Exod 3:2).

At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.

The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.

Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.

"The time of the fruit drew near" during the years of the prophets. For the servants who were sent are the prophets who were abused in various ways by the husbandmen, that is, the false prophets and false teachers of those times. One they beat, as they did to Micah when Sedek struck him on the jaw (III Kings, or I Kings, 22:24); another they killed, as they did to Zechariah [the father of John the Forerunner] between the temple and the altar; another they stoned, as they did Zechariah, the son of Jodae the high priest (II Chron. 24:21).

"And when the time of the fruits drew near." Whoever makes anyone bear fruit, expects a benefit: and so the Lord expects that benefit be rendered to him for his glory. With respect to an individual, the fruit is not in childhood, but in full age; hence when one comes to adolescence, then he demands fruit: so when the people had been planted and the law given, he demanded fruit, and they did not acknowledge him. Jer 8:7: "The kite in the air hath known her time; but my people hath not known the judgment of the Lord." "He sent his servants," i.e., the prophets, "to the husbandmen," i.e., to the Jews, "to receive the fruits thereof," i.e., to induce men to act well. Below (28:34): "I send to you prophets, and wise men, and scribes: and some of them you will kill" etc.

(Verse 35-36) And the vinedressers took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. We read the letter of Paul to the Hebrews (Heb. XI); and from it we learn in great detail the sufferings endured by the servants of the Lord.

Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.

And "He sent His servants," that is, the prophets, "to receive the fruit;" that is, their obedience, the proof of it by their works. But they even here showed their wickedness, not only by failing to give the fruit, after having enjoyed so much care, which was the sign of idleness, but also by showing anger towards them that came. For they that had not to give when they owed, should not have been indignant, nor angry, but should have entreated. But they not only were indignant, but even filled their hands with blood, and while deserving punishment, themselves inflicted punishment.

Therefore He sent both a second, and a third company, both that the wickedness of these might be shown, and the love towards man of Him who sent them.

After this the malice is treated. And first with respect to the first group; secondly, with respect to the second; thirdly, with respect to the third. "And the husbandmen laying hands on his servants, beat one," as Micaiah, "killed another," as Isaiah, "and stoned another," as Naboth. Heb 11:37: "They were stoned, they were cut asunder, they were killed by the sword."

These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.

"Again he sent other servants." Likewise, he sent prophets individually, as Moses and Aaron and others; but after, in the time of David, he sent many companies of prophets. For the Lord wills to set his mercy against their malice. Hence "and they did to them in like manner." Deut 31:27: "You have always been contentious against the Lord."

By the Son sent at last, is denoted the advent of our Lord.

(Verse 37, 38.) But lastly, he sent his son to them, saying: They will respect my son. However, the farmers, upon seeing the son, said among themselves: This is the heir; come, let us kill him, and we shall have his inheritance. In the passage above, we read: Again, he sent other servants more than the previous ones, and they did the same to them. The patience of the householder is shown in that he sent them more frequently, in order to provoke the wicked tenants to repentance. But they treasured up wrath for themselves on the day of wrath (Rom. 2). Moreover, that which is joined: They fear for my son, he does not come from ignorance. For what does the head of the household not know, who in this place is understood as God the Father? But God is always said to be ambiguous, so that free will may be preserved for man. Let us ask Arius and Eunomius. Behold, the Father is said to be ignorant, and he tempers his judgement, and as far as you are concerned, he is proven to be lying. Whatever they may answer on behalf of the Father, let them understand it as being on behalf of the Son, who himself says that he does not know the day of consummation.

But when He says, They will reverence my Son, He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.

Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. (Mat. 22:36.)

And wherefore sent He not His Son immediately? In order that they might condemn themselves for the things done to the others, and leave off their wrath, and reverence Him when He came. There are also other reasons, but for the present let us go on to what is next. But what means, "It may be they will reverence?" It is not the language of one ignorant, away with the thought! but of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He saith, "They will reverence," declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He saith, "if perchance they will hear;" not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, "Whether they will," and, "It may be." For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.

He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.

But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.

Later the Son of God was sent and He appeared in the flesh. He said, "They will reverence My Son," not unaware that they would kill Him, but signifying what ought to be. For, He says, they ought to honor the dignity of the Son even if they had killed the servants.

There follows thirdly: "and last of all he sent to them his son" etc., which was the height of consummate malice. And he does three things. First, the mercy of the Lord is presented; secondly, their malice; thirdly, the execution of the wicked plan. "And last of all he sent to them his son." Heb 1:1: "God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son." "He sent to them his son, saying: they will reverence my son." But what is it that he says, "they will?" Did he not know? Jerome says that this doubtful way of speaking signifies the freedom of the will, to show what they were going to be; because he who does not honor the Son does not honor the Father. Or he speaks thus because some did reverence him.

What then do these? When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, "Fill ye up the measure of your fathers." For from the first the prophets used to charge them with these things, saying, "Your hands are full of blood;" and, "They mingle blood with blood;" and, "They build up Sion with blood."

But they did not learn self-restraint, albeit they received this commandment first, "Thou shalt not kill;" and had been commanded to abstain from countless other things because of this, and by many and various means urged to the keeping of this commandment.

Yet, for all that, they put not away that evil custom; but what say they, when they saw Him? Come, let us kill Him. With what motive, and for what reason? what of any kind had they to lay to His charge, either small or great? Is it that He honored you, and being God became man for your sakes, and wrought His countless miracles? or that He pardoned your sins? or that He called you unto a kingdom?

But see together with their impiety great was their folly, and the reason of His murder was full of much madness. "For let us kill Him," it is said, "and the inheritance shall be ours."

And where do they take counsel to kill Him? "Out of the vineyard."

Seest thou how He prophesies even the place where He was to be slain. "And they cast Him out, and slew Him."

Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance, was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him.

After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God's. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.

By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, Ask of me, and I shall give thee the heathen for thine inheritance (Ps. 2:8.) The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.

Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.

But the husbandmen saw Him and said, "This is the heir; come, let us kill Him." The Jews, too, said, "This is the Christ," and they crucified Him. They cast Him out of the vineyard, for the Lord was slain outside of the city. But since we would also say that the vineyard is the people, Christ was slain by the Pharisees, the evil husbandmen, outside the vineyard, that is, outside and apart from the will of the guileless people.

Then the purpose of malice is presented. And first, the scheming is presented; secondly, the plan; thirdly, the malice. "But the husbandmen seeing the son, said among themselves: this is the heir; come, let us kill him, and we shall have his inheritance;" for the son is truly the heir of his father, because what he asks, he obtains. Ps 2:8: "Ask of me, and I will give thee the Gentiles for thy inheritance." Likewise, he is the heir because whatever the Father has, he also has: for he is not called an heir as someone else who receives his inheritance upon the father's death, but because what is the Father's is always also his. But against this: "if they had known it, they would never have crucified the Lord of glory" (1 Cor 2:8). This is true if they had truly known; but they knew by conjecture. There follows the plan: "come, let us kill him." Wis 2:20: "Let us condemn him to a most shameful death." And what is the plan? "We shall have his inheritance." For they knew from the law that he was to rule over the Jewish people. Hence they feared lest he impose upon them the yoke of the law, and destroy their traditions. Therefore they would not endure the yoke of Christ; hence they endured the yoke of the Romans. Hence John 11:48: "Lest perhaps the Romans come, and take away our place and nation."

The householder in this parable is the Father of our Lord Jesus Christ. The vineyard he planted represents the Jewish people who were begotten from Abraham, Isaac and Jacob, multiplied like the stars in the sky and the sand of the shore, liberated from the land of Egypt and the yoke of slavery, and led through the sea to the promised land, as the prophet said: "You brought a vine out of Egypt; you drove out the nations and planted it." The Lord planted the Jewish people in the promised land, flowing with milk and honey, so that they would bear the fruit of the commandments of God. "He surrounded it with a hedge" means that God fortified it with the protection of angels. The wine press he dug signifies the holy church, where the fruits of righteousness and holiness are gathered; just as the grapes are pressed only with great toil and effort, so also the holy martyrs are crushed like grapes and shed their blood only through great persecutions and tortures. The tower constructed in the middle of the vineyard is our Lord himself, who appeared like a strong tower in the midst of the holy church through the Virgin. Because of his presence, all the saints and martyrs are protected with spiritual weapons from their most wicked enemy, who is the devil. "When harvest time drew near, he sent his servants," that is, the prophets, "to the tenants," who were the teachers of the law, "to collect the fruit of the vineyard." He had already sent the prophets to them repeatedly to collect his fruit, but they were disdainful and rebellious toward the Lord and greeted his prophets with swords, beatings, stonings and other persecutions. They killed Isaiah, stoned Jeremiah, pursued Elijah and beheaded John the Baptist. Every nation that persecutes its teachers and fails to produce the fruit of the gospel is an accomplice to the Jews. "Finally, therefore, he sent his only son to them, saying, 'surely they will respect my son.' " The "only son" of the householder is the Lord, the Son of God, who came by the will of the Father to his vineyard, which is the Jewish people. "But when the tenants," who are the teachers of the law, "saw his son, they said to themselves, 'this is the heir; come, let us kill him, and the inheritance will be ours,' and they threw him out of the vineyard and killed him." They also crucified our Lord outside the city, while they shouted, "Crucify him! Crucify him!" Yet they did not in fact come to possess the inheritance of the law; instead, they sentenced themselves to death, for the Lord asked, "What will the owner of the vineyard do to the tenants when he comes?" They responded, "He will destroy the evil tenants and give the vineyard to other tenants who will produce its fruit in a timely manner." They condemned themselves by their own words, as the Lord implies when he speaks about himself and their faithlessness: "The stone which the builders rejected has become the cornerstone; therefore, I say to you that the kingdom of God will be removed from you and given to a people producing its fruits."

Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.

(Verse 39) And they apprehended him, cast him out of the vineyard, and killed him. And the Apostle speaks, that Jesus was crucified outside the gate (Heb. 13). We can also understand it differently; that he was cast out of the vineyard, and there he was killed: so that when the gentiles received him, the vineyard would be given to others.

Or, what He says, And cast him out of the vineyard, seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen. When therefore the Lord of the vineyard cometh, what will he do unto those husbandmen?

Then the execution is presented: "and taking him, they cast him forth out of the vineyard, and killed him," because they crucified him outside the gate of the city, and so they killed him as though a stranger to the vineyard. Isa 53:7: "He was led as a sheep to the slaughter" etc. That they cast him out of the vineyard is found in John, that whoever confessed the name of Christ was cast out of the synagogue.

(de Cons. Ev. ii. 70.) Mark does not give this as their answer, but relates that the Lord after His question put to them, made this answer to Himself. But it may be easily explained, that their words are subjoined in such a way as to show that they spoke them, without putting in 'And they answered.' Or this answer is attributed to the Lord, because, what they said being true, might well be said to have been spoken by Him who is truth.

(ubi sup.) This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, And when they heard it they said, God forbid. (Luke 20:16.) The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker. For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity's sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others. And at the same time this saying is rightly thought to have been the Lord's, either for its truth, or for the unity of His members with their head. And there were also those who said, God forbid, those namely, who perceived that He spoke this parable against them.

(Verse 40, 41.) When therefore the Lord of the vineyard shall come, what will he do to those farmers? They say to him: He will destroy those wicked men and will lease out his vineyard to other farmers who will render to him the fruits in their seasons. The Lord asks them not because he doesn't know what they will answer, but in order to condemn them by their own response. And a vineyard has been leased to us, and it has been leased under the condition that we render to the Lord the fruits in their seasons, and we should know at all times what we must either say or do.

The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.

And Luke indeed saith, that He declared what these men should suffer; and they said, "God forbid;" and He added the testimony of Scripture. For "He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same is become the head of the corner; and every one that falleth upon it shall be broken." But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, "God forbid;" and He set up the prophet against them, persuading them that certainly this would be.

Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, "He will give the vineyard to others." For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray thee, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.

"When He cometh." When? At the second coming? It seems to have this meaning, but a better meaning is this: the lord of the vineyard is God the Father Who sent His Son Who was slain by them. When He comes, that is, when He looks down on the lawlessness which the Jews committed, then He will miserably destroy them by sending the Roman army. And His vineyard, that is, His people, He will give to other husbandmen, that is, to apostles and teachers. Understand the vineyard to mean also the Divine Scriptures, in which the hedge is the letter, and the wine-press that is dug is the depth of the Spirit; the tower is theology, lofty and exalted. These Scriptures, then, were first possessed by bad husbandmen, the Pharisees; but God has let them out to us who cultivate them well. But they slew the Lord outside the vineyard, that is, outside those things of which Scripture spoke.

Then he demands their verdict: "when therefore the lord of the vineyard shall come, what will he do to those husbandmen?" So subtly does the Lord ask that they judge against themselves, as Nathan did with David when he sinned with Bathsheba.

He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.

(Verse 42.) Jesus said to them: Have you never read in the Scriptures: The stone which the builders rejected, the same has become the head of the corner? This is the Lord's doing, and it is marvelous in our eyes. (Psalm 118:22-23). Various parables and different teachings are woven into this story. For those whom he previously called workers, vine-dressers, and farmers, he now calls builders, that is, masons. Hence the Apostle says: You are God's field, you are God's building. (1 Corinthians 3:9). So just as bricklayers and vine-growers take possession of a vineyard, they also took possession of a stone, which they either place in the foundations, next to the architect Paul (Ibid.), or in the corner, to join together two walls, that is, both peoples (Ephesians 2), who were rejected by them, became the cornerstone. And this was done by the Lord, not by human strength, but by the power of God. Peter also confidently speaks of this stone of support: This stone, which was rejected by you builders, has become the cornerstone (1 Peter 2:7). And Isaiah said: Behold, I will send a chosen, precious, corner stone into the foundations of Zion: and he that believeth in him, shall not be confounded (Isa. II, 16).

The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.

Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, "Did ye never read, The stone which the builders rejected, the same is become the head of the corner? this is the Lord's doing, and it is marvellous in our eyes;" by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now.

Wherefore He added too, "This is the Lord's doing, and it is marvellous in our eyes," declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.

Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, "It is the Lord's doing." And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also saith, "They that build the wall, and daub it with untempered mortar." But how did they reject Him? By saying, "This man is not of God;" "This man deceiveth the people;" and again, "Thou art a Samaritan, and hast a devil."

That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind.

When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.

As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.

But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.

The stone means Christ Himself; the builders are the teachers of the Jews who rejected Him as if He were useless, saying, "Thou art a Samaritan and hast a demon." But when He rose from the dead, He was set in place as the head of the corner, that is, He became the head of the Church, joining Jews and Gentiles in one faith. For as the stone which forms the corner of a building makes continuous the walls leading to it and from it, so Christ has bound all together in one faith. This corner is marvelous, and is the Lord's doing (Ps. 117:22-23). For the Church which connects us and makes us one in faith is the Lord's doing, and is worthy of all wonder, so well is it built. And in another sense is it marvelous, because the Word of Christ has been confirmed and substantiated by marvels, that is, miracles, so that the composition of the Church is marvelous.

"Jesus saith to them." Here the confirmation is presented. And first the authority; secondly, the exposition. He says "have you never read in the Scriptures" (this is read in Ps 117:22): "the stone which the builders rejected, the same is become the head of the corner?" And he presents four things. First, the rejection; secondly, the dignity; thirdly, the cause; fourthly, the wonder. He says "the stone" etc. The stone is Christ, who is called a stone from many likenesses. Isa 28:16: "Behold I will lay in the foundations of Sion a cornerstone" etc. The builders are the apostles. "Let each one see how he builds." Hence that stone which they rejected, i.e., cast out, "the same is become," i.e., was established, "the head of the corner," i.e., the head of Jews and Gentiles. Hence he was made the head of the Church. But they could say: he made himself the head; therefore he says "by the Lord this has been done." Ps 117:16: "The right hand of the Lord hath wrought strength" etc. And what is this exaltation like? "And it is wonderful in our eyes;" Hab 1:5: "Behold among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe, when it shall be told." For so great was the dignity, that it would not have been done, had not the grace of God accomplished it. Eph 2:8: "For by grace you are saved through Christ."