Thursday of the 25th week after Pentecost

And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish. Indeed, those who did not repent similarly perished, because in the fortieth year of the passion of the Lord, the Romans came, identified by Pilate who, as belonging to their nation and kingdom, began from Galilee, whence the preaching of the Lord had commenced, and destroyed so completely the impious nation that not only the courts of the temple where sacrifices were usually offered, but also the inner parts of the house where Galileans had no access, were defiled with human blood. For truly, Pilate, whose name is interpreted as the mouth of a hammerer, symbolizes the devil, always ready to strike, the blood signifies sin, and the sacrifices express good actions, Pilate mingled the blood of the Galileans with their sacrifices, when the devil taints alms, prayers, fasting, and other good deeds of the faithful, either with deadly indulgence of the flesh and blood, or with meditation of hatred, or with the fury of envy, or with the ambition of human praise, or with any other wicked plague, so that although they seem to be offered to the Lord, the crafty adversary makes it so that they benefit nothing to those who offer them, something we wish we did not know happens with us daily.

But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

Second, as to the denial of a greater enormity of offense, it is added: And he answering said to them: Do you think that these Galileans were sinners above all Galileans, because they suffered such things? For this is frequently believed by men who judge according to outward appearances; and yet it is not to be judged so.

Therefore he adds: No, I say to you, that is, I assert that they were not sinners above all others. Therefore one must not judge rashly, but rather fear, because the judgments of God are secret: whence Ecclesiastes 8: "I saw the wicked buried, who, while they yet lived, were in the holy place and were praised in the city as if of righteous works"; and after: "There are just men to whom evils befall as though they had done the works of the wicked; and there are wicked men who are as secure as though they had the deeds of the just"; and again in the ninth chapter: "All things are kept uncertain for the future, because all things equally happen to the just and to the wicked, to the good and to the bad, to the clean and to the unclean, to him who offers sacrifices and to him who despises sacrifices." And therefore it is said in First Corinthians 4: "Judge not before the time, until the Lord comes, who will both illuminate the hidden things of darkness and make manifest the counsels of hearts." For as Gregory says: "The judgments of God are not to be rashly examined, but to be venerated with fearful silence."

The Savior does not deny that they were sinful, but neither does He say that they suffered so because they were more sinful than the rest, who did not suffer. But if you too do not repent, if you do not cease stirring up and kindling internal conflicts and do not hasten to propitiate God with deeds, you will undergo an even worse fate. For one must not, under the pretext of piety, seek glory for oneself, and in the meantime stir up internal seditions.

Third, as to the conclusion of the necessity of repenting, there is added: But unless you shall have done penance, you shall all likewise perish. Sirach 2: "They who fear the Lord keep his commandments and shall have patience until his visitation, saying: If we do not do penance, we shall fall into the hands of the Lord and not into the hands of men"; but, as is said in Hebrews 10, "it is a fearful thing to fall into the hands of the living God," because in the Psalm: "Unless you be converted, he will brandish his sword" etc.; and Sirach 5: "Delay not to be converted to the Lord, and defer not from day to day. For his wrath shall come suddenly, and in the time of vengeance he shall destroy you."

And note that for twelve causes one perishes, as is gathered from the Scriptures.

First, on account of a lack of penance, as is had here: "If you shall not have done penance, you shall all likewise perish"; and Luke 15: "How many hired servants in my father's house abound with bread! But I here perish with hunger"; against which it is said in Second Peter 3: "God deals patiently on account of you, not willing that any should perish, but that all should return to penance."

Second, on account of a lack of foresight: Job 4: "Because no one understands, they shall perish forever"; against which Sirach 23: "Hear the instruction of the mouth, O sons, and whoever shall keep it shall not perish by their lips" etc.

Third, on account of a lack of patience: Matthew 26: "All who take up the sword shall perish by the sword"; the Psalm: "The sinner shall see and shall be angry" etc.; against which the Psalm: "The forgetfulness of the poor shall not be forever; the patience of the poor shall not perish forever."

Fourth, on account of a lack of innocence: The Psalm: "The swords of the enemy have come to an end forever"; and after: "Their memory has perished with a noise" etc.; against which Job 4: "Remember, I beseech you, who ever perished being innocent, or when were the upright destroyed?"

Fifth, on account of the defect of clemency: Psalm: "You have rebuked the nations, and the wicked has perished"; John 11: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."

Sixth, on account of the defect of wisdom: Baruch 3: "Because they did not have wisdom, they perished on account of their foolishness"; against which, Proverbs 24: "When you have found wisdom, you will have hope in the last things, and your hope will not perish," etc.

Seventh, on account of the defect of belief: 1 Corinthians 10: "Neither let us tempt Christ, as some of them tempted and perished by serpents"; against which, John 3: "The Son of Man must be lifted up, so that everyone who believes in him may not perish but may have eternal life."

Eighth, on account of the defect of charity: 2 Thessalonians 2: "To those who perish, because they did not receive the love of the truth, so that they might be saved"; against which it is said, John 17: "None of them has perished except the son of perdition," etc.

Ninth, on account of the defect of truthfulness: Proverbs 19: "A false witness shall not go unpunished, and he who speaks lies shall perish"; and 21: "A lying witness shall perish."

Tenth, on account of the defect of peace and unity: 1 Corinthians 10: "Neither murmur, as some of them murmured and perished by the destroyer"; and Numbers 16, concerning the schismatics who murmured against the Lord, "and they went down alive into hell, covered with earth, and perished."

Eleventh, on account of the defect of generosity: Ecclesiastes 5: "Riches gathered to the harm of their owner perished in the greatest affliction," that is, they caused to perish; and 1 Timothy last: "Those who wish to become rich fall into temptation and into the snare of the devil and into many useless and harmful desires, which plunge men into ruin and perdition."

Twelfth, on account of the defect of humility: Sirach 8: "The bold man goes according to his own will, and together with his folly you will perish"; against which, Matthew 18: "It is not the will before your Father that one of these little ones should perish"; John 10: "My sheep hear my voice, and I give them eternal life, and they shall not perish forever."

To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.

Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest. Those who were crushed by the fall of the tower predict that all Jews who refuse to repent will perish with their cities. The number eighteen is not without reason, which in Greek is represented by ι and η, that is, the same letters with which the name Jesus begins. For they indicate that they especially deserved to be condemned for preferring to reject rather than accept the name of the Savior. Mystically, however, the tower of Siloam is such as the Psalmist sings: Thou hast led me because thou hast become my hope, a tower of strength in the face of the enemy (Psalm 60). For the very name Siloam, which is interpreted as "sent," where the man blind from birth received light, clearly signifies him who says: I am the light of the world (John 12). And again: And he who sent me is with me (John 8). Concerning whose fall, under the metaphor of a stone, it is said elsewhere: Everyone who falls on that stone will be broken to pieces. But on whom it falls, it will grind him to powder (Luke 20). Otherwise: each of us must build a tower of virtues after having first calculated the costs, lest he be mocked by passers-by if he cannot finish it. This tower will stand firm if properly built. But if erected in pride, lacking a solid foundation, it will fall upon the one who built it.

Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

As those eighteen, upon whom, etc. Here he reproves the negligence of repenting by an assumed example, which is conformable to the example heard; in which the gravity of the punishment is set forth first, and the depth of wickedness is denied, and the necessity of repentance is concluded.

First, therefore, as regards the gravity and horribleness of sudden punishment, he says: Like those eighteen, upon whom the tower in Siloam fell and killed them. These eighteen were inhabitants of Jerusalem, who literally built a tower near Siloam, and were crushed by the collapse of the tower as if unexpectedly; and this by the just judgment of God, because Proverbs 17: "He who makes his house high seeks its ruin," etc.

Second, as regards the denial of the depth of wickedness, he adds: Do you think that they were debtors beyond all people dwelling in Jerusalem? because they alone were punished. No, I say to you, because certainly many others were sinners in it; Jeremiah 5: "Go about the streets of Jerusalem and look and consider and search in its squares, whether you find a man doing justice and seeking faith, and I will be merciful to it."

(ubi sup.) Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.

The tower that fell in Siloam was a foreshadowing of what would later happen to that people. By the example of the few who perished then, it instructed many that they too would suffer great evil. For the tower served as a prefiguration of the entire city, and those eighteen people who perished — of the entire nation. Indeed, when the city fell to Titus, the whole people, obstinate in unbelief, perished along with it. This should be a lesson for us in all daily occurrences. If some fall while we remain without trials, this should not serve as grounds for complete carelessness, as though we remain without trials because we are righteous; on the contrary, we ought to be all the more instructed, for they are punished so that we might improve; and if we do not correct ourselves, our woe will be greater.

Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.

Third, as regards the conclusion of the necessity of penance, it is added: But if you do not do penance, you shall all likewise perish: likewise, not as regards corporal punishment, but as regards spiritual and gehennial punishment. For just as the tower fell upon these, so upon all the reprobate shall fall that cornerstone, of which Matthew 21: "Whoever falls upon this stone shall be broken; but upon whomever it falls, it shall grind him to powder." Now this stone, which grew into a mountain, is rightly called a tower on account of its strength and height; Proverbs 18: "The name of the Lord is a most strong tower." This tower shall crush these reprobate in judgment, according to that of Sirach 27: "The offense shall be crushed together with the offender," etc.; and then they shall perish with their sins; Jeremiah 10: "Their works are vain and worthy of ridicule; in the time of their visitation they shall perish." Such are those who neglect the works of penance and despise the cross of Christ; 1 Corinthians 1: "The word of the cross is foolishness indeed to those who are perishing, but to those who are being saved, it is the power of God unto salvation," etc.

Note moreover that man is customarily punished for ten causes, namely, for purification, as Mary, sister of Moses; Numbers 12: "Mary appeared white with leprosy as snow," etc. For testing, as Job; Job 2: "Satan, going forth from the face of the Lord, struck Job with a most grievous ulcer from the sole of his foot to the crown of his head." For humiliation, as Paul; 2 Corinthians 12: "There was given to me a sting of my flesh, an angel of Satan to buffet me," namely, "lest the greatness of revelations exalt me."

For the glorification of divine power, as the man born blind; John 9: "Neither has this man sinned nor his parents, but that the works of God might be made manifest in him," etc.

For the commemoration of divine clemency, as was the father of John the Baptist; Luke 1: "Behold, you shall be silent and unable to speak until the day," etc.

For the manifestation of divine justice, as with Herod: Acts 12: "An Angel of the Lord struck him." "And consumed by worms, he expired"; and as with Antiochus, 2 Maccabees 10.

For the punishment of parents; Exodus 20: "I am God, jealous, visiting sins" etc.: on account of which the children of the Sodomites were submerged, Genesis 19.

For the terror of others; Proverbs 19: "When the pestilent man is scourged, the fool will become wiser." So also were those punished, of whom it is treated here, so that the rest might be terrified.

For the examples of posterity; Tobit 2: "God permitted this trial to befall him, so that an example of patience might be given to posterity."

For the detestation of crimes, as with Dathan and Abiron, Numbers 16: "The earth was rent asunder beneath their feet, and opening its mouth" etc. And so Gehazi, 4 Kings 5: "The leprosy of Naaman shall cling to you and to your seed forever"; and so Ananias, Acts 5: "Why has Satan tempted your heart" etc. In which it is shown how greatly one ought to detest schism, simony, and apostasy: therefore they were immediately punished in this way.

There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species.

The Lord also has something very fitting to say about a fruitless tree, "Look, it is now three years that I have been coming to it. Finding no fruit on it, I will cut it down, to stop it blocking up my field." The gardener intercedes.…This tree is the human race. The Lord visited this tree in the time of the patriarchs, as if for the first year. He visited it in the time of the law and the prophets, as if for the second year. Here we are now; with the gospel the third year has dawned. Now it is as though it should have been cut down, but the merciful one intercedes with the merciful one. He wanted to show how merciful he was, and so he stood up to himself with a plea for mercy. "Let us leave it," he says, "this year too. Let us dig a ditch around it." Manure is a sign of humility. "Let us apply a load of manure; perhaps it may bear fruit." Since it does bear fruit in one part, and in another part does not bear fruit, its Lord will come and divide it. What does that mean, "divide it"? There are good people and bad people now in one company, as though constituting one body.

(ubi sup.) Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.

For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care ofit, and stirring up the barren soil to bring forth the proper fruits.

He also spoke this parable. A certain man had a fig tree planted in his vineyard. This fig tree could indeed represent human nature. Well planted, that is, created in the likeness of its author. But when God sought fruit from it for three years, it refused to give because it disdained to obey before the law, under the law, and under grace. But if you look higher, you will notice it, and if generally for all, especially it bears the type of the synagogue. For when that terrible and fearful sentence precedes: "If you do not repent, you will all likewise perish," immediately he adds the parable of the unfruitful and to be uprooted tree, very clearly teaching those to whom he spoke, like the unfruitful fig tree, that if they did not repent, they would be cut down. Therefore, the vineyard of the Lord of Hosts is the house of Israel, as we are taught by the song of Isaiah. But the synagogue established in the same house is the fig tree in the vineyard. But he who allowed his vineyard to be plundered by travelers also commanded the fig tree to be cut down.

And he came seeking fruit on it, and found none. He who instituted the synagogue through Moses, the Lord born in the flesh appeared, and frequently teaching in the synagogue, sought the fruit of faith, but found it not in the minds of the Pharisees.

The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.

He spoke also this parable: A certain man had a fig tree etc. Here thirdly is subjoined a parable devised or fashioned concerning the unfruitful fig tree to be cut down; under whose metaphor three things are understood concerning the soul that neglects penance, namely the defect of negligence in not bearing fruit, the rigor of the sentence in threatening, and the utility of penance in remedying.

First, therefore, with regard to the defect of negligence in bearing fruit, he says: A certain man had a fig tree planted in his vineyard, namely for receiving fruit from it, which nevertheless negligence takes away.

Whence he adds: And he came, seeking fruit on it, and found none. By the vineyard is understood the ecclesiastical congregation: Isaiah 5: "The vineyard of the Lord of hosts is the house of Israel." By the unfruitful fig tree, yet full of leaves, is understood the soul that refuses penance on account of negligence; Joel 1: "He has laid my vineyard waste and stripped the bark from my fig tree; stripping bare, he has despoiled it and cast it away; its branches are made white." This fig tree is full of leaves when it abounds in words for its own excuse: Genesis 3: "They sewed together fig leaves and made themselves loincloths." And this is worthy of the Lord's curse; Matthew 21: "Seeing a fig tree, he found nothing on it except leaves only, and said to it: Let no fruit ever be born from you."

Now the literal sense of this passage does not need a single word of explanation. When we search into its inward, secret and unseen meaning, we affirm it as follows. The Israelites, after our Savior's crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the enemy's sword. Their houses would be burned with fire, and even the temple of God demolished. It is probable that he compares the synagogue of the Jews with a fig tree. The sacred Scripture also compares them with various plants: the vine, the olive, and even to a forest.

He told another parable, "A certain man had planted a fig tree in his vineyard and he said to the vinedresser." This refers to the law, taking its point of view. "Behold, for three years I have come seeking fruit on this fig tree." This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened.… The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer.…During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, "Permit me to destroy the people." He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, said, "For the day of their ruin is near and that which is about to happen to them is fast approaching." … We are not saying that the Jews are tares, for they are capable of being chosen, but they are not pure wheat grains, for they can be rejected.

Our Lord and Redeemer speaks through His Gospel sometimes in words, sometimes in deeds; sometimes one thing in words and another in deeds; but sometimes the same thing in words as in deeds. For you have heard two things from the Gospel, brothers: the unfruitful fig tree and the bent woman, and compassion was bestowed upon both. The one He told through a parable, the other He performed through an actual deed. But the unfruitful fig tree signifies the same thing as the bent woman, and the fig tree that was spared signifies the same as the woman made upright. The lord of the vineyard came to the fig tree three times and found no fruit at all, and the woman who was made upright had been bent for eighteen years. What is signified by this number of eighteen years is the same as what is conveyed by the lord of the vineyard coming to the unfruitful fig tree three times. Since, therefore, by setting forth these things in advance we have touched upon the whole summary, let us now discuss each point in order through the reading.

Someone had a fig tree planted in his vineyard; and he came seeking fruit on it, and found none. What does the fig tree designate, if not human nature? What does the bent woman signify and declare, if not the same nature? Which was both well planted like the fig tree, and well made like the woman; but having fallen into fault by its own will, it preserves neither the fruit of good work nor the state of uprightness. For falling into sin by its own will, because it refused to bear the fruit of obedience, it lost the state of uprightness. Created in the likeness of God, while it did not persist in its dignity, it scorned to preserve what it had been when planted or created.

Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none" (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down.

(De Pœnit.) For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.

In accordance with the course of the discourse, He presents this parable. Before this He said: "unless you repent... you will perish." Now, He fittingly appends this parable. The fig tree is the Jewish people, producing only bitter leaves but bearing no fruit. It stood in the vineyard of God, that is, in the Jewish church. The master of the house—Christ—came and sought fruit of faith and good works (in the Jews), but did not find any.

But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.

Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years' time must be understood to mean also the three ages of life, boyhood, manhood, and old age.

Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.

The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable; A certain man had a fig tree planted in his vineyard.

But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles' spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shall cut it down.

Then he said to the vinedresser: Behold, for three years I have come seeking fruit on this fig tree and find none. By the vinedresser is expressed the order of apostles and teachers, whose prayers and admonitions suggest the constant care of the people of God. For the Lord very often complained about the unfruitful people of the Jews, that through the three years of his visitation, that is, in the legal edicts, in the prophetic attestations, and in the very grace of the shining Gospel, it remained negligent.

Cut it down therefore, why does it even occupy the land? Not by the apostles, but by the Romans the Jewish nation was cut down and cast out from the land of promise. But he says, cut it down, proposing to it the impending downfall with the counsel of repentance. Which by just judgment lost the land with the kingdom, out of love for which it did not fear to persecute the citizens of heaven, and to kill the King of heaven and earth, saying through its chief priests and Pharisees: If we allow him thus, all will believe in him, and the Romans will come and take away both our place and our nation. Also, by the land occupied by the barren fig tree can be figured the crowd of the Jewish people, who, pressed under the shadow of wicked rulers, could not receive the light of truth, and hindered by their bad example from being warmed by the sun of heavenly love. As the Saviour elsewhere says to them: Woe to you, scribes and Pharisees, hypocrites, who shut the kingdom of heaven before men. For you do not enter, nor do you allow those to enter who are going in (Matthew 23).

Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.

Second, as regards the rigor of the sentence in threatening, he adds: And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree and find none. By the three years are understood childhood, adolescence, and youth, in which one neglects to do penance, according to that passage in Job twenty-four: "God gave him a place of repentance, and he abuses it unto pride." The keeper of this vineyard is the preacher and especially the prelate, of whom it is said in First Corinthians three: "I planted, Apollo watered." Whence Augustine, Against Five Heresies: "Where are you, O good farmers, what are you doing, why are you idle? See how full the earth is of evils: here thorns, here thistles, here grass springs up. Burn the thorns, uproot the thistles, cut the grass, and scatter good seed. Let not winter frighten you: even if iniquity abounds, yet let your charity be fervent. Sow in winter what you may reap in summer," etc. — To such a negligent farmer it is fitting to threaten the severity of the divine judgment; on account of which he adds: Cut it down therefore; why does it even occupy the ground? That is, proclaim that it is to be cut down, according to what John the Baptist said in Matthew three: "Bring forth fruit worthy of repentance." "For now the axe is laid to the root. Every tree that does not bring forth good fruit shall be cut down and cast into the fire"; and Paul in Romans two: "Do you not know that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgment of God"; and David in the Psalm: "Therefore God shall destroy you forever, and he shall pluck you out and remove you from your dwelling, and your root from the land of the living."

He says, "Look, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?" It is as if he would say, "Let the place of this barren fig tree be laid bare; then some other tree will come up or may be planted there." This was also done. The crowds of the Gentiles were called into its place and took possession of the inheritance of the Israelites. It became the people of God, the plant of paradise, a good and honorable seed. It knows how to produce fruit, not in shadows and types but rather by a pure and perfectly stainless service that is in spirit and truth, as being offered to God, who is an immaterial Being.

The lord of the vineyard came to the fig tree a third time, because he sought out the nature of the human race before the law, under the law, and under grace, by waiting, admonishing, and visiting.

And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree, and I find none. He came before the law, because through natural understanding he made known what each person should do toward his neighbor by his own example. He came in the law, because he taught by commanding. He came after the law through grace, because he showed the presence of his mercy by displaying it. But nevertheless he complains that in three years he found no fruit, because the minds of certain wicked people are neither corrected by the inspired natural law, nor instructed by precepts, nor converted by the miracles of his incarnation. What indeed is expressed by the keeper of the vineyard, except the order of those placed in authority? Who, while they preside over the Church, certainly bear the care of the Lord's vineyard. For Peter the apostle was the first keeper of this vineyard. We unworthy ones follow him, inasmuch as we labor for your instruction by teaching, entreating, and rebuking.

But now we must hear with great fear what is said to the cultivator of the vineyard concerning the unfruitful tree: Cut it down; why does it even occupy the ground? Each person according to his own measure, insofar as he holds a place in this present life, if he does not produce the fruit of good works, like an unfruitful tree occupies the ground, because in that place where he himself is, he also denies others the opportunity to work. But in this world any powerful person, if he does not have the fruit of good works, also presents an obstacle to others, because whoever is under him is oppressed by the example of his wickedness, as if by the shadow of his perversity. The unfruitful tree stands above, and below the barren ground lies. The shadow of the unfruitful tree thickens above, and the ray of the sun is by no means permitted to descend to the earth, because when any subjects observe the perverse examples of a perverse patron, they themselves also, remaining unfruitful, are deprived of the light of truth. And, pressed down by the shadow, they do not receive the warmth of the sun, because they remain cold toward God on account of that by which they are badly protected in this world. But concerning any such perverse and powerful person, God scarcely makes any further inquiry. For after he has lost himself, the only question to be asked is why he also oppresses others. Hence the lord of that same vineyard rightly says: Why does it even occupy the ground? For he occupies the ground who burdens the minds of others; he occupies the ground who does not employ in good works the place that he holds.

(Hom. 31. in Evang.) But our Lord came three times to the fig tree, because He sought after man's nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

(ubi. sup.) But with great fear and trembling should we hear the word which follows, Cut it down, why cumbereth it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbereth the ground; for wherever he is himself placed, he there denies to another the opportunity of working.

(The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit-the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly-of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit-the fig itself, as we have previously declared. In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe. And Moses has not been silent on this point, when he says, that there are three words of God, "darkness, gloom, tempest, and added no more." For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, by little and little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten. When, therefore, the Aeons had become equal in number and in perfection, they were, as (the Docetae) are of opinion, constituted thirty Aeons in all, while each of them attains full perfection in a decade. And the three are mutually distinct, and hold one (degree of) honour relatively to one another, differing in position merely, because one of them is first, and the other second, and the other of these third. Position, however, afforded them diversity of power. For he who has obtained a position nearest to the primal Deity-who is, as it were, a seed-possessed a more productive power than the rest, inasmuch as he himself who is the immeasurable one, measured himself tenfold in bulk. He, however, who in position is second to the primal Deity, has, inasmuch as he is the incomprehensible one, comprehended himself sixfold. But he who is now third in position is conveyed to an infinite distance, in consequence of the dilatation of his brethren. (And when this third Aeon) had thrice realized himself in thought, he encircled himself with, as it were, some eternal chain of union.

He came at three appointed times: once through Moses, another time through the prophets, and the third time He came personally.

(ubi sup.) Or, the husbandman who intercedes is every holy man who within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.

And he answering said to him: Lord, let it alone this year also, until I dig around it. It is the voice of the apostles, who after the passion of the Lord earnestly prayed for the Jews, that the vengeance of the Lord's crucifixion might not be sought upon the impenitent. Until I dig (he says) around it, that is, by the root of the unfruitful mind humble it with the sharp hoe of rebuke, and by inflicting, namely, the pressures of the present and the terror of perpetual damnation. Every trench indeed is at the bottom. And certainly rebuke, while it shows the mind to itself, humbles it.

And I will put manure. That is, I will recall to mind the abomination of the evils it has done, and I will rouse the grace of compunction as from the rottenness of manure.

Third, as regards the necessity of penance in remedying, he adds: But he answering said to him: Lord, let it alone this year also, that is, in the time of old age, until I dig around it and put dung, that is, until I bring back to its memory its own frailty and its iniquity. For he digs who humbles himself: Isaiah 2: "Enter into the rock, hide in the pit dug in the ground from the face of the fear of the Lord and from the glory of his majesty"; and 4 Kings 3: "Make the bed of this torrent ditches and ditches." Whence the Gloss: "For a pit is in the lowest place, and rebuke, while it shows the mind to itself, humbles it." He puts dung who brings sin back to memory; whence the Gloss of Bede: "I will put dung, that is, I will bring back to the mind the abomination of the evils it has done, and I will stir up the grace of compunction with the fruits of good work as if from the richness of dung." For sins are called dung; whence Joel 1: The beasts have rotted in their dung; and Lamentations 4: "Those who were nourished in saffron have embraced dung." The recollection of these things makes the soul fruitful: whence Isaiah 38: "I will recount to you all my years in the bitterness of my soul"; and Jeremiah 31: "Set up for yourself a watchtower, place for yourself bitternesses." But just as a tree bears fruit when dung is put around it, so also the soul, when it remembers its sins.

If any one should say that the vinedresser is the Son, this view also has a suitable reason on its side. He is our Advocate with the Father, our propitiation, and the gardener of our souls. He constantly prunes away whatever is harmful and fills us with rational and holy seeds so we may produce fruits for him. He spoke of himself, "A sower went out to sow his seed." It does not influence the glory of the Son to assume the character of the vinedresser. The Father assumes it himself, without being exposed to any blame for so doing. The Son said to the holy apostles, "I am the Vine; you are the branches; my Father is the Vinedresser."

(Orat. 32.) Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto him, Lord, let alone, &c.

But nevertheless it is our duty to pray for such people. For let us hear what the vinedresser says: "Lord, let it alone this year also, until I dig around it." What does it mean to dig around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often as we correct someone for their sin, we dig around the unfruitful tree as if from the duty of cultivation. But after the digging, let us hear what is said: "And I will put a basket of dung." What is a basket of dung, except the memory of sins? For the sins of the flesh are called dung. Hence it is also said through the prophet: "The beasts have rotted in their dung." For the beasts to rot in their dung is for carnal people to end their lives in the stench of luxury. Therefore, as often as we rebuke a carnal mind for its sins, as often as we bring back to its memory the vices of the past, we pour out a basket of dung, as it were, to the unfruitful tree, so that it may recall the memory of the evils it has done and grow fat, as it were, from the stench toward the grace of compunction. Therefore a basket of dung is placed at the root of the tree when the conscience of its depravity is touched by the memory of thought. And when the mind rouses itself through penitence to lamentation and reforms itself to the grace of good works, the root of the heart returns to fruitfulness of works as if by the touch of dung: it laments what it remembers having done, it is displeased with itself for what it recalls having been; it directs its intention against itself and kindles its spirit toward better things. Therefore from the stench the tree revives to fruitfulness, because from consideration of sin the soul raises itself to good works.

(31. in Ev.) By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord's vineyard.

(ubi sup.) Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works.

Finally, since, despite all this, the Jews did not repent, Christ cut them off from the love of God. For they are no longer called the people of the Lord and a holy nation, but in their place the Gentiles have been brought in, who are able to bring forth fruit (Matt. 21:43). Under the fig tree one can also understand all of humanity: under the master of the house, God the Father; under the vinedresser, the Son of God, Who appeared in the flesh in order to bestow care and cleanse our vineyard. Christ does not allow this fig tree to be cut down as barren, saying to the Father: "Leave it this year also." If people did not improve through the Law and the prophets and did not bring forth the fruit of repentance, then I shall yet water them with My teaching and sufferings, and perhaps they will bring forth the fruit of obedience. But if the fig tree does not bear fruit, then afterwards You will cut it down, having rejected them from the lot of the righteous. Three times God sought fruit from our race (the human race), and three times it did not yield any: the first time, when we transgressed the commandment in paradise (Gen. 3:12–13); the second time, when during the giving of the Law they cast a calf (Exod. 32:2–4) and exchanged the glory of God "for the image of an ox that eats grass" (Ps. 106:20); the third time, when they demanded the crucifixion of the Savior and Lord, saying: "We have no king but Caesar" (John 19:15). And each of us individually is a fig tree planted in the vineyard of God, that is, in the Church or, to put it simply, in this present world. God comes seeking fruit, and if He finds you fruitless, He commands that you be uprooted from this present life. But the vinedresser can spare you. And who is this vinedresser? Either the guardian Angel of each person, or the person himself. For each one is his own vinedresser. Often, having fallen into a mortal illness or other dangers, we say: Lord! Leave us this year too, and we will repent. For this is what it means to dig around and apply manure. The soul is dug around when it shakes off from itself the dust of worldly cares and becomes light. It is covered with manure, that is, with the warmth of an inglorious life despised by all. For when someone for the salvation of his soul abandons glory and resolves upon an inglorious life, then this is called covering the soul with manure, so that it might bear fruit. If we bear fruit, that is good; but if not, then the Lord will no longer leave us in His vineyard, but uproots us from this present world, so that we do not occupy the place in vain. And whoever sees a sinner living a long time is himself corrupted and becomes worse, and thus it turns out that the sinner himself bears no fruit, and also hinders another who could have borne fruit. But if he is uprooted from this present life, then those who witnessed his cutting down may perhaps come to their senses, change, and bear fruit. It is said that the householder came to the fig tree for three years, perhaps because three Laws have been given to us, through which the Lord comes to us, namely: the natural, the Mosaic, and the spiritual. We ought to have borne fruit even under the guidance of the natural law, for nature by itself teaches what is proper. But since the Lord found the natural law ineffective in us, He gave the Mosaic Law as an aid to the natural one. And when this too proved useless due to our negligence, He gave the spiritual Law. Therefore, whoever's soul is not improved by these three laws, whoever cannot be improved despite such longsuffering and love for mankind, is no longer left for any further time, since God cannot be deceived by delays. Understand, perhaps, by the three years also three stages of life: adolescence, or youth, which is reckoned up to eighteen years, maturity, and the stage of those who are already beginning to turn gray. Therefore, if even in old age, in this third year, we do not bear fruit, and if we are still permitted to live so as to heap dung upon ourselves through the embrace of a dishonorable life for Christ's sake, and we again prove false, then the Lord will no longer spare us but will cut us down, so that we do not occupy the ground in vain and moreover to the harm of others. And this interpretation seems to me closer to the subject at hand.

(ubi sup.) That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.

And if it indeed produces fruit. But if not, in the future you will cut it down. When He said, "And if it indeed produces fruit," He did not add anything, but suspended the judgment. However, when He added, "But if not," He immediately attached the judgment of future condemnation, saying, "In the future you will cut it down," because evidently He saw the synagogue much more inclined to deny than to confess God. Hence, elsewhere, applying the same figure in facts as He does here in words, He condemned the unfruitful fig tree with the curse of eternal barrenness, showing that even if the apostles correct by digging and rebuke by heaping manure, it would never yield the fruit of repentance but must be cut down by the severity of the strict axe.

Therefore he adds: And if indeed it bears fruit, supply: you will let it alone; and it is a figurative expression in which a necessary word is lacking, but nevertheless it is a common manner of speaking.

But if not, in the future you shall cut it down, namely in decrepitude by the sword of judicial sentence; the Epistle of Jude: "Unfruitful trees, autumnal, twice dead, for whom the storm of darkness is reserved forever."

Or you shall cut it down by death: Deuteronomy 20: "If any trees are not fruit-bearing but wild, you shall cut them down"; and Job 4: "From morning until evening they shall be cut down; and because no one understands, they shall perish forever."

And note that since there are six ages of man as if six years, namely infancy, childhood, adolescence, youth, old age, and decrepitude: in the first age the Lord does not seek fruit on account of the lack of free will; but in the second he requires it in some way, namely in childhood, in adolescence more, and in youth most of all; yet he frequently waits for the negligent one until old age, and then at last in the end he brings forth the severity of sentence upon the negligent one.

Now this can be explained allegorically concerning the synagogue, in which the Lord sought fruit in the three intermediate ages of the world in which the synagogue flourished, and he still waits for repentance; or in the threefold time, namely of the Patriarchs, the Judges, and the Kings, and at last he waited in the time of the Prophets. And because it was not converted at their words, therefore it was cut down at Christ's coming. Or these three years are referred to a threefold time of the law, namely of nature, of Scripture, and of grace: but these things are sufficiently expounded in the Gloss.

But according to the spiritual formation of morals, it should be noted that an unfruitful tree is cut down, especially one that does not bear fruit for three years: in which is rightly understood the person negligent in works of virtue. And indeed human negligence is rightly reproved by the unfruitful fig tree: first, because the fig tree has many and large leaves, and in this is especially reproved the negligence of the one who has great words: Sirach 4: "Do not be hasty in your tongue and useless and slack in your works"; against which, Hosea 10: "Israel is a luxuriant vine, fruit is matched to it."

Second, because the leaves of the fig tree are similar to a hand: and in this is especially reproved the negligence of the one who invites others to work: Romans 2: "You who teach another do not teach yourself," etc.; against which is said, Acts 1: "Jesus began to do and to teach," etc.

Third, because the fruit of the fig tree is sweet: therefore the lack of it rightly designates negligence, and its presence designates the work of virtue, which is sweet and very delightful: "for he who is continent and rejoices in this very thing, he alone is chaste."

Now the works of the virtues are sweet to incipient virtue, sweeter to advancing virtue, but sweetest to virtue already perfected: on account of which, Judges 9: "How can I forsake my sweetness and my most sweet fruits and go, that I may be promoted among the other trees?"

Moreover the fig tree is said to have most sweet fruits to designate a threefold kind of fruits. For some are sweet, as the fruits of penance; some sweeter, as the fruits of justice; but some sweetest, as the fruits of wisdom. The Lord seeks these three kinds of fruits in three years, because in a threefold state. For the fruit of penance is sought from beginners, the fruit of justice from those advancing, but the fruit of wisdom from the perfect.

First, therefore, in the first year he requires the fruit of penance, concerning which above in chapter 3: "Bring forth worthy fruits of penance." Now this fruit consists in three things: first, in the cutting away of superfluity: Jeremiah 2: "I brought you into the land of Carmel, that you might eat its fruit and its good things." Carmel is interpreted as the knowledge of circumcision and designates the cutting away of superfluity. — Second, in the mortification of the flesh: John 12: "Unless the grain of wheat falling into the ground dies," etc.

Third, in the purification of the mind: Isaiah 27: "The iniquity of the house of Jacob shall be forgiven, and this is all its fruit, that its sin be taken away."

In the second year, that is, in the state of those making progress, the Lord seeks the fruit of justice: concerning which, Philippians 1: "That you may be sincere and without offense, filled with the fruit of justice through Jesus Christ, unto the glory and praise of God."

This fruit concord initiates or sows: James 3: "And the fruit of justice is sown in peace by those who make peace"; Job 22: "Have peace, and through it you shall have the best fruits."

Clemency opens the way and advances it: the Psalm: "He shall be like a tree which is planted near the running waters" etc.; whence again in the Psalm: "By the fruit of their grain, wine, and oil they are multiplied."

Patience preserves it: James 5: "Behold, the farmer awaits the precious fruit of the earth, bearing patiently" etc.; and Hebrews 12: "All discipline in the present indeed seems not to be of joy but of sorrow; but afterwards it yields the most peaceful fruit."

But perseverance gathers it in: Luke 21: "See the fig tree and all the trees: when they bring forth fruit from themselves, you know that summer is near"; Proverbs 31, it is said of the valiant woman that "from the fruit of her hands she planted a vineyard."

In the third year He seeks the fruit of wisdom, concerning which, Proverbs 3: "Her first and purest fruits." Now this fruit is most beautiful for contemplating: Deuteronomy 33: "Of the blessing of the Lord is his land, of the fruits of the sun and the moon."

Most fragrant for smelling: Ecclesiasticus 24: "I, like a vine, have brought forth the sweetness of fragrance, and my flowers are the fruit of honor and nobility"; Song of Songs 4: "Your shoots are a paradise of pomegranates with the fruits of fruit trees."

Most savory for tasting: Song of Songs 2: "I sat under the shadow of him whom I had desired, and his fruit was sweet to my palate"; and Song of Songs 5: "Let my beloved come into his garden and eat the fruit of his fruit trees" etc.

Most precious for possessing: Proverbs 8: "My fruit is better than gold and precious stone, and my produce than choice silver."

Everlasting for enduring: Wisdom 3: "Glorious is the fruit of good labors, and the root of wisdom never fails"; because wisdom is begun here and endures forever.

Since, therefore, the Lord seeks in the tree which He planted, in the first state the fruit of repentance, and that is threefold; in the second, the fruit of justice, and that is fourfold; in the third, the fruit of wisdom, and that is fivefold: He therefore seeks twelve fruits in the planted tree. As a figure of this, it is said in Apocalypse 22: "On both sides of the river, the tree of life, bearing twelve fruits, yielding its fruit each month, and the leaves of the tree for the healing of the nations."

And there are many who hear rebukes and yet scorn to return to penitence, and, unfruitful to God, stand green in this world. But let us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it down in the future." Because indeed one who does not wish to grow fat here toward fruitfulness through rebuke will fall there from where he can no longer rise through penitence; and he will be cut down in the future, although here he may seem to stand green without fruit.

(ubi sup.) But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.