Luke § 100

Very many derive various meanings from the word vineyard, but Isaiah clearly stated that the vineyard of the Lord of hosts is the house of Israel. Who else but God founded this vineyard? He leased it and set out to foreign places. The Lord, who is always everywhere, does not journey from place to place, but he is present to those who love him and absent from those who neglect him. He was absent for many seasons, fearing that the foreclosure might seem premature. The more indulgent the generosity, the more inexcusable is the stubbornness.… He thus leased to the Jews his fortified, prepared and beautified vineyard.

Now many derive different meanings from the name vineyard, but Esaias clearly relates the vineyard of the Lord of Sabaoth to be the house of Israel. (Isa. 5.) This vineyard who else but God planted?

Not that our Lord journeys from place to place, seeing that He is ever present in every place, but that He is more present to those who love Him, while He removes Himself from those who regard Him not. But He was absent for a long time, lest His coming to require His fruit might seem too early. For the more indulgent it is, it renders obstinacy the less excusable.

The vineyard is also our type. For the husbandman is the Almighty Father, the vine is Christ, but we are the branches. (John 15:5.) Rightly are the people of Christ called a vine, either because it carries on its front the sign of the cross, or because its fruits are gathered in the latter time of the year, or because to all men, as to the equal rows of vines, poor as well as rich, servants as well as masters, there is an equal allotment in the Church without distinction of persons. And as the vine is married to the trees, so is the body to the soul. Loving this vineyard, the husbandman is wont to dig it and prune it, lest it grow too luxuriant in the shade of its foliage, and check by unfruitful boastfulness of words the ripening of its natural character. Here must be the vintage of the whole world, for here is the vineyard of the whole world.

(de con. Ev. l. ii. c. 70.) Matthew has omitted for brevity's sake what Luke has not, namely, that the parable was spoken not to the rulers only who asked concerning His authority, but also to the people.

He began to tell the people this parable: A man planted a vineyard, and let it out to tenants, and went into another country for a long time. While the Lord was teaching the people and preaching the gospel, the chief priests and the scribes with the elders gathered and questioned, testing in what authority he performed signs. Overcoming them with his wisdom, the Lord proceeded with what he had begun. Indeed, while they were listening, he addressed the people all the more, because they listened to his words more willingly. Introducing a parable, he intended to show them their impiety and to teach that the kingdom of God would be transferred to the nations. Therefore, the man who planted the vineyard is the same one who, according to another parable, hired laborers in his vineyard (Matthew 20). For the vineyard of the Lord of hosts is the house of Israel (Isaiah 5). The tenants are the laborers who are said to be hired at the first, third, sixth, and ninth hours to cultivate the vineyard. However, he went into another country, not by changing his location. For where can God be absent from, who says: I fill heaven and earth (Jeremiah 23)? and elsewhere: I am a God who is near, and not far off, says the Lord? But he is said to go away from the vineyard to leave the tenants free will in their working. This is similar to what is said through Isaiah, when the vineyard was let out to tenants: And I looked for it to yield grapes, but it produced wild grapes (Isaiah 5).

The man then who plants the vineyard is the same who, according to another parable, hired labourers into his vineyard.

(in Marc. 12.) Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law, the Psalms, and the Prophets are read. But the servant who is sent is said to be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills as far as he can, who by sin tramples under foot the Son of God. (Heb. 6:6.) The wicked husbandman being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.

He began to say to the people, etc. After he repulsed the calumny of the Pharisees, here consequently he reproves and exposes their hidden perfidy through a parable proposed to the people. In this parable, however, three things are intimated. The first is the benignity of divine liberality. The second is the malignity of Jewish perversity, at the passage: And at the time of the vintage he sent, etc. The third is the severity of judicial vengeance, concerning which at the passage: What therefore will the lord of the vineyard do to them? The benignity of divine liberality toward the synagogue he shows in three ways, namely in calling the synagogue to his worship, in giving due guardianship, and in entrusting voluntary freedom.

First, therefore, with regard to the parabolic expression of the calling of the synagogue to divine worship, he says: He began to say to the people this parable: because, namely, the leaders were not worthy to hear. A certain man planted a vineyard: by this man God is understood, to whose image man was formed: Genesis 1: "Let us make man in our image," etc. This vineyard is the synagogue: Isaiah 5: "The vineyard of the Lord of hosts is the house of Israel." The Lord planted this vineyard when in the Patriarchs he chose and called them to his worship; on account of which, Jeremiah 2: "I planted you a choice vineyard, all true seed." Concerning the planting of this vineyard, Isaiah 5: "My beloved had a vineyard on a hill, in a fruitful place. And he fenced it and gathered out the stones from it and planted a choice vineyard and built a tower in the midst of it." By the hedge of this vineyard is understood the guardianship of the Angels: the Psalm: "He has given his Angels charge over you, to guard you," etc. By the chosen stones is understood the steadfastness of the Patriarchs; whence on the twelve stones of the breastplate were the names of the twelve sons of Israel, the penultimate chapter of Exodus. By the tower, however, Sacred Scripture is understood: Song of Songs 4: "Your neck is like the tower of David, which was built with battlements," etc.

Secondly, as regards the due custody given, he adds: And he let it out to husbandmen. By the husbandmen are understood the leaders and chiefs of the synagogue; the Gloss says: "The husbandmen are the workers who were hired to cultivate the vineyard at the first, third, sixth, and ninth hour," according to that passage in Matthew 20: "The kingdom of heaven is like a householder who went out early in the morning to hire workers for his vineyard." And concerning these, in the last chapter of Song of Songs: "The peaceful one had a vineyard, in that place which had peoples: the Lord delivered it to keepers." He is said to have let it out, because he requires a rent; whence Song of Songs 8: "A man offers for its fruit a thousand pieces of silver. My vineyard is before me. A thousand are for you, O peaceful one, and two hundred for those who guard the fruits." The husbandmen of this vineyard in the Church, which is the vineyard of the Lord, are bishops and priests; whence First Corinthians 3: "I planted, Apollos watered," etc. Concerning this, Chrysostom says: "The husbandmen are the priests who undertook the care of the people, either to great glory or to great peril: to glory, if they acted diligently; to peril, if they acted negligently." Therefore these husbandmen ought to carry out this cultivation most diligently, because they were appointed for this purpose, as Chrysostom says: "A priest does not please God so much on account of his own righteousness as for the holiness of the people, because his own righteousness is singular, but that of the people is manifold." Greatly therefore is that saying of Proverbs 24 to be feared: "I passed by the field of a slothful man and by the vineyard of a foolish man; and behold, nettles had filled the whole of it," that is, the sins of lust, "and thorns had covered its surface," that is, the sins of avarice. And therefore Augustine in Against the Five Heresies: "Where are you, O good farmers? What are you doing? Why are you idle? You see how full of evils the earth is: here thorns, here thistles, here grass springs up. Burn the thorns, uproot the thistles, scatter good seed."

Third, as regards the free will granted to each one, there is added: And he went abroad for a long time. Bede: "He went abroad who is everywhere present, because he left to the vinedressers free choice of working"; Sirach fifteen: "God from the beginning established man and left him in the hand of his own counsel." "He has set before you water and fire; to whichever you will, stretch forth your hand. Before man is life and death, good and evil; whichever shall please him shall be given to him." He is said, moreover, to be abroad for many days, because he has great patience in waiting for repentance. Whence Ambrose: "He was absent for a long time, lest the exaction seem too hasty. And therefore, the more indulgent the generosity, the more inexcusable the obstinacy." Therefore Romans two: "Do you not know that the kindness of God leads you to repentance?" And Second Peter last chapter: "He acts patiently on your account, not willing that any should perish, but that all should return to repentance and come to the knowledge of his truth."

The vineyard of the Lord of hosts is the man of Judah, a plant new and beloved. He who planted the vineyard is God, who also went away for a long time. God still fills everything and in no way whatsoever is absent from anything that exists. How, therefore, did the Lord of the vineyard go away for a long time? After they saw him in the shape of fire at his descent on Mount Sinai with Moses, who spoke the law to them as the mediator, he did not again grant to them his presence in a visible way. To use a metaphor taken from human affairs, his relation to them was like one who made a long journey abroad.

Or God took Himself away from the vineyard for the course of many years, for since the time that He was seen to descend in the likeness of fire upon Mount Sinai, He no longer vouchsafed to them His visible presence; though no change took place, in which He sent not His prophets and righteous men to give warning thereof; as it follows, And at the time of the vintage he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. (Exod. 19.)

He proposed another parable. "A certain man, a householder, planted his vineyard." This is like what the psalmist said, "You brought a vine out of Egypt, you drove out the nations and planted it." He protected it with a hedge, the law, and prepared a pit in it for the winepresses, the altar, and built a tower there, the temple, and sent his servants to bring him its fruit. The first, the next and the last were not received. Then he sent his Son. He was not the last, for although he appeared at the end, he already existed. John witnessed, "A man will come after me, who is before me." He did not do this because he was unaware that the ancestors were incapable of receiving the produce but to remove the detractions of these stubborn ones from their midst. They were saying that he was not able to direct and prepare everything that he wanted to by the law, so therefore he sent his Son to impose silence on them. When they saw his Son coming, they said, "Here is the heir of the vineyard. Come! Let us kill him, and the inheritance of the vineyard will be ours." They killed him, but their inheritance was taken away from them and given to the Gentiles. It happened just as he had said, "For to him who has will more be given, and he will have an abundance; but from him who has not, even what he has will be taken away."

The rulers of the Jewish people being now assembled together in the temple, Christ put forth a parable, foretelling by a figure the things they were about to do to Him, and the rejection that was in store for them.

But the parable which Esaias gives denounces the vineyard, whereas our Saviour's parable is not directed against the vineyard, but the cultivators of it; of whom it is added, And he let it out to husbandmen, that is, to the elders of the people, and the chief priests, and the doctors, and all the nobles.

This parable is brief, but it teaches us much that is great, namely: that God had and showed a special providence toward the Hebrews, that they have long been inclined to murder, that the God of the Old and New Testaments is one, that the Gentiles will be brought in, and the Jews rejected. The vineyard is the Jewish church itself, the vinedressers are the scribes and Pharisees, those leading men and overseers of the people. Or: each person in himself is both vineyard and vinedresser, for each of us cultivates himself. The Lover of mankind, having given this vineyard to the workers, "went away," that is, He left them to act according to their own free will.

Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself. Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the guidance of their own judgment. Hence it follows, And went into a far country for a long time.

And in due season he sent a servant to the tenants to receive from them the fruit of the vineyard. But they beat him and sent him away empty-handed. Correctly, he placed the time of fruits, not of harvests. For no fruit existed from the Jews, no yield of this vineyard was found, even though it was often and diligently sought. Therefore, the servant who was first sent is understood to be the lawgiver Moses, who for forty continuous years sought some fruit of the law he had given from the tenants; but they beat him and sent him away empty-handed. For they provoked Moses in the camp, and Aaron, the holy one of the Lord. And Moses was vexed because of them, for they embittered his spirit. And this same servant clearly declares what he thinks of the fruit of the vineyard, saying in a song: "For their vine is from the vine of Sodom, and their branch from Gomorrah. Their grapes are grapes of gall, their clusters are bitter. The fury of dragons is their wine, and the cruel venom of asps" (Deut. 32).

But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but he was wroth against them, for they provoked his spirit. Hence it follows, But they beat him, and sent him away empty.

And at the time of the vintage he sent, etc. After he described the benignity of divine generosity, he here describes the malice of Jewish perversity. The perversity of the malice of the Jews is described in two ways: first, namely before the coming of Christ; second, after the coming of Christ, at the place: But the lord of the vineyard said: What shall I do? Before the coming of Christ it is described in three ways, namely with respect to the lawgiver, with respect to royal power, and with respect to the prophetic company; and according to the three means by which that people could be led by the hand to justice, namely through the Law, psalmody, and prophecy, according to the height of power, the sweetness of goodness, and the certainty of truth.

First, regarding the perversity of the Jewish people with respect to the lawgiver Moses he says: And at the time of the vintage he sent a servant to the tenants, that they should give him of the fruit of the vineyard: The Gloss says: "The first servant who is sent is Moses the lawgiver, who for forty years sought from the tenants the fruit of the Law which he had given"; the Psalm: "He sent Moses his servant, Aaron whom he chose." Concerning this sending, Exodus 3: "Come, I will send you to Pharaoh, that you may bring forth my people, the children of Israel, out of Egypt." But because the perversity of the Jews did not accept this servant, he therefore adds: Who beat him and sent him away empty. The Gloss says: "They send him away beaten and empty, because they provoked Moses in the camp, Aaron the holy one of the Lord; and again: Moses was troubled on their account, because they embittered his spirit." Whence Deuteronomy 31: "I know your contention and your most stiff neck. While I am yet alive and going in with you, you have always acted contentiously against the Lord; how much more when I shall be dead?" Now this was done by the tenants especially, that is, the leaders of the synagogue: Numbers 16: "Behold, Korah the son of Izhar, and Dathan and Abiram rose up against Moses, and also other children of Israel, two hundred and fifty men, leaders of the synagogue, who at the time of the council were called by name." And the lesser ones followed these; whence it also follows after that "the whole multitude of the children of Israel murmured the next day against Moses and Aaron. And when sedition arose and the tumult increased, Moses and Aaron fled to the tabernacle of the covenant."

He went away, but plainly he cared for his farm and kept it in his mind. He sent faithful servants to them at three different times to receive produce or fruit from the tillers of the vineyard. There was no period in the interval, during which there were not sent by God prophets and righteous men to admonish Israel and urge it to bring forth as fruits the glories of a life in accordance with the law. They still were wicked, disobedient and callous, and their heart was hardened against admonition so that they would in no way listen to the word that would have profited them.… Israel was guilty of the charge of apostasy and of idol worship. This is how they shamefully threw out those who were sent to them.

He sends various "servants," that is, prophets, so as to have at least some small profit; for He desired, it says, to receive "some of the fruit," and not all the fruit. And what fruit is there from us to God, if not the knowledge of Him? And this is our gain; yet He counts our salvation and our benefit as His own. The wicked tenants mistreated those who were sent, beat them, and sent them away empty-handed, that is, they reached such ingratitude that they not only turned away from good and gave no good fruit, but also committed evil, which deserves greater punishment.

He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also our profit.

And it came to pass that He ordained many others, whom the Jews sent back to him disgraced and empty, for they could reap nothing from them; as it follows, And again he sent another servant.

And he added the sending of another servant. But they also beat him and treated him shamefully, and sent him away empty-handed. The other servant signifies David the prophet and king. Who was sent after Moses, to urge the tenants of the vineyard, through the modulation of psalmody and the sweetness of the lyre, to the practice of good work after the legal decrees. For David himself also sought to lift the heart of the people to higher things, establishing that the praises of the Lord be sung continuously with sweet melody among the rites of carnal sacrifices. But even him they treated shamefully and sent away empty-handed. For they said: "What portion have we in David? Neither have we inheritance in the son of Jesse" (1 Kings 12). They changed David's kingdom with an ignoble lineage and the religion with impiety. Yet he intercedes that this vineyard, which, transplanted from Egypt, covered the mountains of Palestine with its shadow, might not be utterly destroyed. "O Lord God of hosts, turn now, look down from heaven, and see, and visit this vineyard, and protect the branch that your right hand has planted" (Ps. 80). Where he also explains who the man is who planted this vineyard, namely the Lord God of hosts.

By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. (1 Sam. 20:1.). Hence it follows, And they beat him also, and entreated him shamefully, and sent him away empty. (1 Kings 12:16.)

Second, regarding the perversity with respect to King David, the chief worshiper of God, he adds: And he proceeded to send another servant; The Gloss says: "The other servant is David the prophet, who after Moses invited the tenants of the vineyard to the exercise of good works by the melody of psalmody and the sweetness of the harp." The Lord sent him when he chose him from the pastures to rule and feed his people, according to what the prophet David himself says in the Psalm: "He chose David his servant and took him from the sheepfolds. From following the ewes with young he took him, to shepherd Jacob his servant and Israel his inheritance." Whence 2 Kings 7: "Thus shall you say to my servant David: I took you from the pastures, following the flocks, that you should be the leader over my people Israel; and I was with you in all things, wherever you went, and I made you a great name, like the name of the great ones who are on the earth." Whence also to him, namely David, he gave a royal throne forever; to the same he gave the spirit of prophecy; to the same he gave the song of psalmody, so that he might thus incline that stubborn people.

And yet he could not soften the hardness of the Jews, on account of which he adds: But they, beating this one also and treating him with contempt, sent him away empty, because they despised his governance and leadership. Whence the Gloss: "They send him away empty, treated with contempt, saying: What portion have we in David, or what inheritance in the son of Jesse?" Second Kings twenty. Where it is also set forth beforehand how they pursued David with Absalom: Second Kings fifteen; "A messenger came to David saying: With all their heart all Israel follows Absalom. And David said to his servants: Arise, let us flee; there will be no escape for us from the face of Absalom." And afterward in the sixteenth chapter it is said concerning the insults inflicted upon him: "Thus Shimei spoke, when he cursed the king: Go out, go out, man of blood and man of Belial! The Lord has repaid upon you all the blood of the house of Saul: and behold, evils press upon you, because you are a man of blood."

And he sent a third, but they wounded this one also and threw him out. Understand the third servant as the group of prophets, who with continual testimonies admonished the people and foretold the evils that were to come upon this vineyard. But which of the prophets did they not persecute? They killed those who announced the coming of the just one (Acts 7). And these also spoke much about the barrenness of this vineyard, but let the lament of Jeremiah alone suffice. "I planted you as a choice vine, wholly of pure seed. How then have you turned degenerate and become a wild vine?" (Jeremiah 2). For the protection of this vineyard, namely so that in it or for it there would not arise the weak and infirm vegetable of quickly perishing sweetness, we read that Naboth the Jezreelite was not only wounded but also killed. Although we receive no prophetic utterance from him, yet his prophetic act, through his own blood, foretold that many martyrs were to come for this vineyard. Clearly, these three grades of servants can be understood to represent the figure of all teachers under the law, as the Lord elsewhere plainly shows, saying: "For it is necessary to fulfill all that is written about me in the law of Moses, the prophets, and the psalms" (Luke 24).

But He does not stop here, for it follows, And again he sent a third: whereby we must understand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute; as it follows, And they wounded him also, and cast him out. Now these three successions of servants, our Lord elsewhere shows to comprehend under a figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms, concerning me.

Third, as regards the perversity of that people with respect to the prophetic company, there is subjoined: And he added to send a third. The Gloss: "The third servant is the choir of the Prophets, who rebuked the people and foretold the evils that threatened the vineyard." Concerning the sending of this servant it is said in Jeremiah seven: "I sent to you all my servants the Prophets daily, rising early and sending. And they did not listen to me nor incline their ear, but they hardened their neck and acted worse than their fathers."

Whence he also adds: Who also cast him out, having wounded him. For they sawed Isaiah asunder, stoned Jeremiah, and reviled Ezekiel. Therefore Matthew twenty-three: "Jerusalem, Jerusalem, who killest the Prophets and stonest those who are sent to thee"; and in Acts seven Stephen said to the Jews: "Ye stiff-necked and uncircumcised in hearts and ears, ye always resist the Holy Spirit; as your fathers did, so do ye also. Which of the Prophets did your fathers not persecute? And they slew those who foretold the coming of the Just One." Therefore the Prophets themselves, seeing their hardness, both rebuked and lamented. For it is said in Isaiah five concerning the vineyard: "I expected that it would bring forth grapes, and it brought forth wild grapes"; and Jeremiah two: "How art thou turned unto me into that which is depraved, O strange vine"? and Ezekiel nineteen: "Thy mother is like a vine in thy blood, planted by the water." "And she was plucked up in wrath, cast down to the ground, and the burning wind dried up her fruit." In this, however, the astonishing faithlessness of the Jews is apparent, because all those whom they persecuted loved them most greatly. For Moses did not cease to pray for the people; Exodus thirty-two: "Why, O Lord, doth thy fury burn against thy people, whom thou hast brought forth out of Egypt?" "Either forgive them this trespass" etc. Likewise also David: "O Lord God of hosts, turn again: look down from heaven and see and visit this vine." Likewise the chorus of the Prophets, whence Jeremiah eighteen: "Remember that I stood in thy sight to speak good for them and to turn away the wrath of thine indignation from them." And all these bore the figure of Christ, of whom Isaiah fifty-three says: "He himself bore the sins of many and made intercession for transgressors."

But the Lord of the vineyard said: What shall I do? I will send my beloved son. Perhaps when they see him, they will respect him. Though the Lord of the vineyard is said to speak doubtfully and not with deliberation, this does not come from ignorance. For what could the Lord of the vineyard, who is understood here to be God the Father, not know? But God is always said to waver so that free will may be reserved for man. When the tenants saw him, they discussed among themselves, saying: This is the heir, let us kill him so that the inheritance may become ours. The Lord most clearly demonstrates that the leaders of the Jews did not crucify the Son of God out of ignorance but out of envy. For they understood that he was the one to whom it was said: Ask of me, and I will make the nations your inheritance (Psalm II). And therefore, as if consulting among themselves, they were saying: Behold, the whole world is following him, and if we let him go on like this, everyone will believe in him (John XII). Therefore, the inheritance of the son is the Church given to him from all the nations, which the Father did not leave to him by dying, but he miraculously acquired by his own death, because he possessed it by rising again. But the wicked tenants were attempting to seize this, having killed him, when the Jews, crucifying him, tried to extinguish the faith which is through him, and rather to promote their own righteousness, which is from the law, and sought to implant it in the gentiles to be instructed.

But the lord of the vineyard said, etc. After having described the perversity of the Jews before the coming of Christ against the persons of the servants, here he describes the malignity of their perversity after the coming, against the very Son of God, Jesus Christ. Concerning the description of this, three things are introduced, namely the gratuitous benefit of God, the perverse design of the Jews, and their flagitious deed.

First, as regards the gratuitous benefit of God, he sets forth: But the lord of the vineyard said: What shall I do? I will send my beloved son, this was the greatest benefit, according to that passage of First John four: "In this appeared the charity of God in us, that God sent his only-begotten Son into the world, that we might live through him"; and John three: "God so loved the world that he gave his only-begotten Son." This sending, moreover, was from the hidden and most secret purpose and counsel of God.

And because he had proposed this by a definite counsel, therefore he says: What shall I do? On account of which Moses in Exodus 4 was saying: "I beseech you, Lord, send him whom you are going to send"; but the Lord reserved sending him until the end, both on account of the consummation of the order, according to that passage in Galatians 4: "When we were little ones, we were serving under the elements of the world. But when the fullness of time came, God sent his Son"; and also so that it might appear that through no other could human perfidy and hardness of heart be remedied.

On account of which he adds: Perhaps, when they see him, they will reverence him. Perhaps does not denote doubt in God, who most certainly foresees all things, but the freedom of the will, which is turnable to either side. Whence the Gloss: "That he is uncertain, that is, uses a word of doubt, is not from God's ignorance, but so that free will might be preserved to man." Whence that the Jews did not reverence Christ was not a defect on God's part, but on the part of the hardness of the human heart: Isaiah 5: "What is there that I ought to have done more for my vineyard and did not do?" For those who do not reverence the Son of God will never again reverence God nor his messenger, because, John 5, "The Father has given all judgment to the Son, that all may honor the Son, just as they honor the Father; he who does not honor the Son does not honor the Father, who sent him."

But the lord of the vineyard considers with himself, saying, "What shall I do?" And we must carefully examine in what sense he says this. Does then the householder use these words because he had no more servants? Certainly not: for there were not wanting to Him other ministers of His holy will. But just as if a physician were to say of a sick man, What shall I do? we should understand him to mean, that every resource of medical skill had been tried, but without avail: so we affirm that the lord also of the vineyard, having practised all gentleness and care with his farm, but without in any respect benefiting it, says, What shall I do? And what is the result? He advances to still greater purposes; for "I will send, He says, My Son, the beloved one. Perhaps they will reverence Him." Observe in this, that after the servants the Son is sent, as One not numbered among the servants, but as a true Son, and therefore the Lord. For even though He put on the form of a servant for the dispensation's sake, yet even so He was God, and very Son of God the Father, and possessed of natural dominion. Did they then honour Him Who was sent as Son and Lord, and as One Who possesses by inheritance whatsoever belongs to God the Father? By no means. For they slew Him outside the vineyard, having plotted among themselves a purpose foolish and ignorant and full of all wickedness. For they say, "Let us kill Him, that the inheritance may be ours." But tell me, How did you imagine this? For are you also son of God the Father? Does the inheritance descend by right of nature to you? If you remove the heir out of the way, how will you become lord of what you covet? But further, How is not your supposition ridiculous? For the Lord indeed, as being Son, and Heir by right of His substance of the authority of God the Father, having become man, called those who believed in Him to communion and participation of His kingdom: but these men wanted to take possession of the kingdom solely for themselves, without admitting even Him to any participation at all therein, usurping for themselves alone the lordly inheritance. But this was a purpose impossible, and full of ignorance: and therefore the blessed David says of them in the Psalms, "He that dwells in the heaven shall laugh at them, and the Lord shall deride them."

The Lord of the vineyard also ponders what He should do, not that He is in need of ministers, but that having thoroughly tried every device of human aid, yet His people being in no wise healed, He may add something greater; as He goes on to say, I will send my beloved son: it may be they will reverence him when they see him.

Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great mercy; for if they despised His Son coming after His servants, much less would they have heard Him before. For they who listened not to the inferior commands, how would they have heard the greater?

After the prophets had endured such terrible evil, the Son is sent. "Perhaps," He says, "they will be ashamed" before My Son. He says "they will be ashamed" not because He does not know the future — namely, that they will treat Him far worse than the prophets — but because this is how it should have been: they should have been ashamed before Him. But if they were so shameless that they even killed Him, this serves as a greater accusation against them, because even after God declared that it would have been good to be ashamed before the Son, they rendered the opposite verdict. This manner of speaking is found in many places of Scripture, for example: "Perhaps... they will listen" (Jer. 26:3); "whether they will listen" (Ezek. 2:5, 3:11). In these places God speaks this way not out of ignorance of the future, but He uses such a manner of expression so that no one would say that God's foreknowledge was the necessary cause of their disobedience.

After the prophets then had suffered all these things, the Son is delegated; for it follows, Then said the Lord of the vineyard, What shall I do? That the Lord of the vineyard speaks doubtingly, arises not from ignorance, for what is there that the Lord knows not? but He is said to hesitate, that the free will of man may be preserved.

Now He said this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be reverenced by them. But if they should still be rebellious and slay Him, this would crown their iniquity. Lest therefore any should say that the Divine Presence has necessarily been the cause of their disobedience, He uses purposely this doubtful mode of speech.

When then the only-begotten Son was sent to them, the unbelieving Jews, wishing to be rid of the Heir, put Him to death by crucifying Him, and rejected Him by denying Him. Christ is the Heir and the Testator likewise. The Heir, because He survives His own death; and of the testament which He Himself bequeathed, He reaps as it were the hereditary profits in our advances.

Second, with respect to the perverse design, it is added: When the tenants saw him, they deliberated among themselves, saying: This is the heir, by a conjecture of the truth: for they did not know with certain knowledge, as is said in 1 Corinthians 2: "Which none of the princes of this world knew. For if they had known, they would never have crucified the Lord of glory." Yet they knew, even if not through faith, through certain signs leading to the belief that he was the Messiah promised in the Law. Therefore they conspired against Christ not from ignorance but from deliberate malice. Whence the Gloss says: "He openly proves that the Jews crucified the Son of God not through ignorance but through envy. For they understood that he was the one to whom it was said: Ask of me, and I will give you the nations for your inheritance." What is therefore said in Acts 3: "Now I know, brethren, that you acted through ignorance, as did also your rulers," does not exclude from the Jews all knowledge, but certain knowledge: or it is said with respect to the lesser ones, who sinned from ignorance. For the greater ones did this from deliberate malice, because they feared losing their temporal glory. Therefore he adds: Let us kill him, that the inheritance may be ours, through a machination of perversity: which they said not to acquire a new inheritance, since Christ was utterly poor, but to preserve what they already had. Whence John 11: "The chief priests and Pharisees gathered a council, saying: Because this man works many signs. If we let him go on like this, all will believe in him, and the Romans will come and take away our place and our nation." Whence that wicked design drew its origin from avarice, and it also drew its rise from envy: whence Wisdom 2: "Let us lie in wait for the just man, because he is contrary to our works and reproaches us with sins against the law and defames us with sins against our training"; and below: "Let us condemn him to a most shameful death. These things they thought and were mistaken, for their own malice blinded them"; since "by the envy of the devil, death entered into the world." A figure of this preceded in Joseph; Genesis 37: "His brothers devised to kill him and spoke to one another, saying: Behold, the dreamer comes; come, let us kill him and cast him into an old pit, and we shall say: A most wicked beast devoured him," etc. Therefore this Gospel is read together with the history of Joseph as the Passion approaches.

He rightly puts a question to them, that they may condemn themselves by their own words, as it follows, What then will the Lord of the vineyard do to them?

He says, the Lord of the vineyard will come, because in the Son is present also the Father's majesty; or because in the last times He will be more graciously present by His Spirit in the hearts of men.

And they cast him out of the vineyard and killed him. The heir of the vineyard is slaughtered outside the vineyard, because Jesus suffered outside the gate to sanctify the people with his own blood. Either he was cast out of the vineyard and killed, because he was first rejected by the heart of the unbelievers, and then given over to the cross. In whose figure Moses set the altar of burnt offering, where the blood of the victims would be poured, not within the tabernacle, but at the door, mystically teaching that the altar of the Lord's cross should be placed outside the gate of Jerusalem, and that Christ himself, the true sacrifice of the Father, whom he had come to sanctify, should not be received in the innermost heart of the house of the Jews, but should be tinged with his own blood outside. But that which according to Mark is said with the order changed: And they took him and killed him and cast him out of the vineyard (Mark 12), marks their obstinacy, who did not want to believe the apostles preaching of the crucified and risen Lord, but cast him out as if he were a vile corpse. Because, as far as it depended on them, excluding him from their boundaries, they gave him to be received by the Gentiles.

What then will the lord of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others. When they heard this, they said: God forbid. They contradicted the Lord's sentence because they recognized that it was against their own perfidy. For they understood the parable not because they were already prepared by the merit of holiness to grasp the words of the mystery, but because they were inflamed with the flames of malice to do what was being said, and therefore they were ready to recognize what they had in mind, although spoken in parables, as something long meditated upon. Therefore, to the Jews denying that it would be just for the knowledge of the divine law which they despised to be transferred to the Gentiles, observe what the Savior replies.

But our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8.) And they cast him out of the vineyard, and slew him. (Heb. 13:12.) Because Jesus, that He might sanctify the people by His blood, suffered without the gate.

Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross?

Third, as regards the flagitious deed, it is added: And having cast him out of the vineyard, they killed him, that is, outside Jerusalem, because it is said in the last chapter of Hebrews: "Christ suffered outside the gate. Let us therefore go forth to him outside the camp, bearing his reproach." They killed him, moreover, when they handed him over to Pilate to be killed and demanded that he be crucified; whence Acts 3: "You handed over and denied Jesus, the Son of God, before the face of Pilate, when he judged that he should be released. But you asked that a murderer be granted to you, while the Author of life you killed." And thus was fulfilled that passage of Isaiah 5 concerning the planted vineyard: "I waited for it to produce judgment, and behold, iniquity; and justice, and behold, a cry"; a cry, namely, for the killing of Christ, concerning which Mark 15: "They cried out: Crucify him! But Pilate said to them: What evil then has he done? But they cried out all the more: Crucify him!" Whence from this vineyard there came forth not wine but gall, according to that passage of Deuteronomy 32: "Their vine is of the vine of Sodom and of the suburbs of Gomorrah; their grape is a grape of gall, and their clusters most bitter. Their wine is the poison of dragons and the incurable venom of asps."

They "killed" the Son, "casting him out of the vineyard." One could fittingly say: out of Jerusalem, for Christ suffered "outside the gate" (Heb. 13:12). But since above we understood the vineyard to mean the people, and not Jerusalem, it is perhaps more to the point to say that the people did kill Him, but outside the vineyard, that is, they did not put Him to death with their own hands, but by handing Him over to Pilate and the Gentiles. Thus, the Lord suffered outside the vineyard, that is, not at the hands of the people, for they were not permitted to put anyone to death, and so He died at the hands of the soldiers. Some understood the vineyard to mean the Scriptures. Thus, the Lord suffered outside the Scriptures, that is, He was killed by those who did not believe Moses. For if they had believed Moses and occupied themselves with the Scriptures, searching them, they would not have killed the Master of the Scriptures.

Since we have already assumed the people, not Jerusalem, to be the vineyard, it may perhaps be more properly said that the people indeed slew Him without the vineyard; that is, our Lord suffered without the hands of the people, because in truth the people did not with their own hands inflict death upon Him, but delivered Him up to Pilate and the Gentiles. But some by the vineyard have understood the Scripture, which not believing they slew the Lord. And so without the vineyard, that is, without Scripture, our Lord is said to have suffered.

The vineyard prefigures us, because the people of God, founded on the root of the eternal Vine, appear above the earth, bordering the lowly ground. They now grow ripe with budding flowers. They now are clothed with dense greenery and take on a gentle yoke when they worship with mature branches as if with the twigs of the vine. The Father Almighty truly is the Vinedresser, and Christ is the Vine. We, not vine sprouts, are pruned by the sickle of the eternal cultivator if we do not bear fruit in Christ. The people of Christ then is correctly named a vineyard, either because the sign of the cross is woven on its forehead or its fruit is gathered in the last season of the year. It may also be called a vineyard because there is equal measurement in the church of God for rich and poor, humble and powerful, servants and masters. There is no difference in the church, as in all the rows of the vineyard. As the vine clings to trees, so the body is joined to the soul and the soul to the body. When the vine clings, it is raised up. When it is pruned, it is not diminished, but it increases. The people of God is stripped when it is bound, uplifted when it is humbled, crowned when it is cut back. The tender shoot cut from an old tree is grafted onto the progeny of another root. When the scars of the old shoot are cut away, the people of God likewise grow into the wood of the cross. It is as if they are cherished in the arms of a pious parent. The Holy Spirit comes as if cast down into the deep ditches of the earth and poured into this prison of the body. With the flow of saving water, the Holy Spirit washes away whatever is filthy and raises the posture of our members to heavenly discipline.

(de con. Ev. lib. iv. cap. 70.) Or else, in the multitude of which we are speaking there were those who craftily asked our Lord by what authority He acted; there were those also who not craftily, but faithfully, cried aloud, Blessed is he who cometh in the name of the Lord. And so there would be some who would say, He will miserably destroy those husbandmen, and let out his vineyard to others. Which are rightly said to have been the words of our Lord Himself, either on account of their truth, or because of the unity of the members with the head; while there would be others also who would say to those who made this answer, God forbid, inasmuch as they understood the parable was spoken against themselves. It follows, And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husbandmen.

What therefore will he do to them, etc. After he has described parabolically the benignity of divine generosity and the perversity of Jewish malice, here now in the third place he describes the severity of judicial vengeance. Concerning which three things are indicated, namely: the severity of divine vengeance, the incredulity of Jewish rebellion, and the firmness of the attestation of Scripture.

First, therefore, as regards the severity of divine vengeance, he says: What therefore will the lord of the vineyard do to them? He asks this not as one doubting, but to arouse understanding of the sentence, with respect to which he adds: He will come and destroy those tenants and give the vineyard to others; in which is given the sentence of the reprobation of the Jews and the election of the Gentiles; and this under the figure of the vineyard and the vinedressers, concerning which Isaiah 5: "Now I will show you what I will do to my vineyard: I will take away its hedge, and it shall be for plundering; I will break down its wall, and it shall be for trampling. And I will make it desolate; it shall not be pruned nor dug, and briers and thorns shall grow up over it; and I will command the clouds not to rain upon it." This reprobation the Prophet laments in the Psalm, saying: "Why have you destroyed its wall, and all who pass by the way pluck its grapes? The boar from the forest has laid it waste, and the solitary wild beast has devoured it." Concerning the election truly of the Gentiles, it is said in Romans 11: "Blindness in part has befallen Israel, so that the fullness of the Gentiles might enter in"; and concerning this, Romans 9: "I will call not-my-people my people, and her who has not obtained mercy, one who has obtained mercy"; which is taken from Hosea 2. And concerning this, Matthew 21: "The kingdom of God shall be taken from you and given to a nation producing its fruits."

Second, regarding the incredulity of Jewish rebellion, he adds: When they heard this, they said: God forbid, as if to say: it will not happen as you have said. But the contrary of this appears in Matthew twenty-one, where it is said thus: "When the lord of the vineyard comes, what will he do to those husbandmen? They say to him: He will miserably destroy those wicked men and will let out his vineyard to other husbandmen, who will render him the fruit in their seasons." Here, however, it is said that they contradicted. But Augustine resolves this apparent contradiction in the book On the Harmony of the Evangelists, where he says thus: "We understand that some responded as Matthew records, and others as Luke records." Chrysostom responds differently, saying that "they said one thing in their heart, namely what Matthew says; another with their mouth, namely what Luke says. Hence their conscience was in agreement with the divine sentence and the parable, but their tongue was contrary." Hence the Gloss: "They contradict the sentence which they recognize was spoken against their own perfidy; for they understood that what they bore in their mind was contained in the parable." And from this the wondrous judgment of God appears, because by contradicting they wished to conceal themselves, and yet they were exposing themselves, while they set themselves against the truth, contrary to that passage in Sirach four: "Do not contradict the word of truth in any way, and concerning the lie," etc.

The farm was given to other farmers. Who are they? I answer the company of the holy apostles, the preachers of the evangelical commandments, the ministers of the new covenant. They were the teachers of a spiritual service, and knew how to instruct people correctly and blamelessly and to lead them most excellently to everything that is pleasing to God.… The God of all plainly reveals that the farm was given to other farmers and not only to the holy apostles but also to those who come after them, although they are not from Jewish blood. He says by the voice of Isaiah to the church of the Gentiles and to the remnant of Israel, "Aliens shall stand and feed your flocks, foreigners shall be your plowmen and vinedressers." Many were called from the Gentiles, and holy people from their number became teachers and instructors. Even to this day, people of Gentile race hold high place in the churches. They are sowing the seeds of piety to Christ in the hearts of believers and making the nations entrusted to their care into beautiful vineyards in the sight of God.

What did the scribes and Pharisees say when they heard the parable? Their words were, "Heaven forbid!" One may see by this that having understood its more profound significance, they put away from them the impending suffering and were afraid of the coming danger. They however did not escape, because they could not be restrained from disobedience, nor would they submit to believe in Christ.

The Jewish rulers were shut out then, because they resisted their Lord's will, and made the vineyard barren which was entrusted to them. But the cultivation of the vineyard was given to the Priests of the New Testament, upon which the Scribes and Pharisees, as soon as they perceived the force of the parable, refuse to permit it, saying as follows, God forbid. They did not however escape any whit the more, because of their obstinacy and disobedience to the faith of Christ.

Having said this, He adds also the sentence which He is about to pronounce upon them, namely: that "He will give the vineyard to others," that is, He will give to others that grace of being called My people. Note: those who say that the vineyard signifies the Scripture seem to guess the meaning more closely, as appears from here. For the Scripture, taken away from the Jews, was handed over to us. And another, bolder person might perhaps say that the vineyard is everything spiritual, whether it be contained in Scripture and laws, or in deeds and histories, all of which the Jews were deprived of, while we enjoy it. As you hear, the Evangelist Luke says that the Lord spoke these words: the master of the vineyard will destroy the ungrateful vinedressers and will give the vineyard to others, and that the Pharisees, hearing this, said: "God forbid!" But the Evangelist Matthew says it differently, namely: the Lord asked, what will the owner of the vineyard do to those vinedressers? And the Jews answered: "He will miserably destroy those wicked men... and will let out the vineyard to others" (Matt. 21:40–41). Is this not a contradiction? Not at all. For probably both things happened: first they themselves pronounced the judgment, as the Evangelist Matthew relates; and then, having realized to whom the parable referred, namely that it was spoken against them, they said again what the Evangelist Luke now relates, namely: "God forbid!"

Now Matthew seems to relate the parable differently; that when our Saviour asked indeed, What will he do then to the husbandmen? the Jews answered, he will miserably destroy them. But there is no difference between the two circumstances. The Jews at first pronounced that opinion, then perceiving the point of the parable said, God forbid, as Luke here relates.

But he, looking at them, said: What then is this that is written: The stone which the builders rejected, this one has become the head of the corner? How, he says, will this prophecy be fulfilled, which says that the stone rejected by the builders is to be made the head of the corner, unless it be that Christ, rejected and killed by you, is to be preached to the believing nations? So that, like a cornerstone binding together two into itself, from both peoples he builds for himself one city of the faithful, one temple. For the same teachers of the Synagogue whom he had previously called husbandmen, he now calls builders, because those who were instructed to cultivate the people subject to them to bear fruits of life like a vineyard, were commanded to build and adorn this for God as a worthy dwelling, like a house. Whence also the Apostle writing to the faithful says: You are God's husbandry, God's building (I Cor. III). But those who refused the fruit of God's vineyard as bad husbandmen, the same ones as bad masons attempted to remove the precious chosen stone from the house of God, which was to be placed either in the foundations or in the corner, that is, they tried to take away the faith of Christ from their hearers. But even though they were unwilling, this same stone made the head of the corner, because from both peoples, as many as he willed, he joined together in his faith.

As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both nations build up one temple to Himself?

Third, regarding the firmness of the attestation of Scripture, he adds: But he, looking upon them, said: What then is this that is written: The stone which the builders rejected, the same has become the head of the corner? This is written in the Psalm, where it is immediately added: "This is the Lord's doing," etc. In this, moreover, is shown the wondrous humility of Christ, who willed to be rejected; on account of which Isaiah marvels in the fifty-third chapter: Lord, "who has believed our report? And the arm of the Lord, to whom has it been revealed? And he shall grow up as a tender plant before him and as a root out of a thirsty ground." "And we esteemed him as a leper and as struck by God and humiliated." In this also is shown the wondrous power of Christ, because he brought things most widely separated back to unity, as a cornerstone.

Now Christ is called a stone on account of the permanence of stability, concerning which Daniel 2: "After these things you watched, until a stone was cut from the mountain without hands and struck the statue." "But the stone that had struck the statue became a great mountain and filled the whole earth." Now He is called angular on account of the power of connection; Ephesians 2: "He Himself is our peace, who made both one, breaking down the middle wall of partition"; "that He might create the two in Himself into one new man, making peace." Concerning this, Job 38: "Where were you when I was laying the foundations of the earth? Who set its measurements, or who laid its cornerstone?" This cornerstone of the earth is the unifying stone of the Church, concerning which Isaiah 28: "Behold, I will lay in the foundations of Zion a stone, a tested stone, a cornerstone, precious, founded in the foundation." He is also called the head of the corner on account of the summit of perfection; Ephesians 2: "Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord," etc. And therefore First Peter 2: "Coming to whom, a living stone, rejected indeed by men." "And you yourselves as living stones," etc. Christ is therefore to be imagined as the central stone in the whole body of the Church, which is compared to the circumference of a circle; to whom indeed all lines drawn form an angle and are united in Him as in a point of indivisibility, in which occurs the kiss of the lines of the cross converging in their midst into one. Therefore this stone is the one stabilizing the elect, and conversely is the one crushing adversaries and the reprobate.

Although he was a chosen stone, those who had the duty to build up the synagogue of the Jews in everything that was edifying rejected the Savior. He still became the head of the corner. Now the sacred Scripture compares with a corner the gathering together or joining of the two people. I mean Israel and the Gentiles in the sameness of sentiment and faith. The Savior has built the two people into one new person by making peace and reconciling the two in one body to the Father. This resembles a corner, which unites two walls and binds them together. Blessed David wondered at this corner or gathering together of the two people into one. He said, "The stone which the builders rejected has become the head of the corner. This [the corner] has been done by the Lord, and is marvelous in our eyes." Christ has bound together the two people in the bonds of love and in the same sentiment and faith.

But holy Scripture compares to a corner the meeting together of the two nations, the Jew and the Gentile, into one faith. (1 Pet. 2:7. Eph. 2:20.) For the Saviour has compacted both peoples into one new man, reconciling them in one body to the Father. Of saving help then is that stone to the corner made by it, but to the Jews who resist this spiritual union, it bringeth destruction.

He led them to the point of judging themselves, saying, "What do the vinedressers deserve?" They made a pronouncement concerning themselves, saying, "Let him destroy the evil ones with evil." He then explained this, saying, "Have you not read that the stone which the builders rejected has become the head of the corner?" What stone is this? It is the one known to be as hard as lead. See, he has said, "I am setting a plumb line in the midst of the sons of Israel." To show that he himself was this stone, he said concerning it, "Whoever knocks against that stone will be broken to pieces, but it will crush and destroy whomsoever it falls upon." The leaders of the people were gathered together against him and wanted his downfall because his teaching did not please them. He said, "It will crush and destroy whomsoever it falls upon," because he got rid of idolatry along with other such things. "The stone that struck the image has become a great mountain, and the whole earth has been filled with it."

Christ is called a stone on account of His earthly body, cut out without hands, (Dan. 2:34.) as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because He is not any glorious King, but a man lowly and despised, wherefore the builders rejected Him.

What then does Christ do? He brings forward another testimony from the Psalms of David (Ps. 118:22), calling Himself the stone, and the teachers themselves the builders, just as the prophet Ezekiel also says: "and when he builds a wall, they plaster it with mud" (Ezek. 13:10), that is, those who speak to please and cover up the faults of the people, and therefore as it were smear with mud the injuries of the people, as of some wall. How then did they "reject" this stone? When they said: "This Man is not from God" (John 9:16).

For the rulers of the people rejected Him, when they said, This man is not of God. (John 9:16.) But He was so useful and so precious, that He was placed as the head stone of the corner.

Everyone who falls on that stone will be broken. Upon whomever it falls, it will grind him to powder. It is one thing to stumble against Christ through evil deeds, another to deny Him through impiety. Whoever is a sinner and yet believes in Him falls indeed upon the stone and is shattered, but is not utterly crushed; for he is preserved by wisdom for salvation. Upon whomever it falls, that is, upon whom the stone itself comes down, and who utterly denies Christ, it will grind him to powder, so that not even a shard remains in which a little water may be drawn. Whether he speaks of those who fall upon Him, who now despise Him or bring Him injuries. Therefore, they do not utterly perish yet, but are nonetheless shattered so that they do not walk rightly. But upon whom it falls, it will come upon them from above in judgment with the punishment of destruction. Therefore, it is said it will grind them to powder, so that the wicked may be like dust which the wind drives away from the face of the earth (Psalm 1).

Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence unto salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down because he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which may be drunk a little water. Or, He means by those who fall upon Him, such as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot walk upright. But upon whom it falls, upon them shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust which the wind scatters from the face of the earth. (Ps. 1:4.)

And therefore he adds: Everyone who falls upon that stone shall be broken, through the corruption of sin; but upon whomever it shall fall, it will grind him to powder, through the vengeance of the future judgment. For fault renders nature weak, but eternal punishment utterly crushes and reduces to dust. Whence the Gloss: "He who now despises and inflicts injuries does not yet entirely perish, but is shaken, so that he does not walk upright; but the stone shall fall upon him, which coming in judgment will crush him." Against this stone, therefore, they stumble who do not believe in him or do not imitate him: First Peter 2, "To you is the honor who believe, but to those who do not believe, the stone which the builders rejected, this has become the head of the corner, and a stone of stumbling and a rock of scandal to those who stumble at the word and do not believe, unto which also they are appointed." And so it happened to the Jews, according to that passage of Isaiah 8: "The Lord shall be to you for a sanctification, but for a stone of stumbling and a rock of scandal to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem. And very many of them shall stumble and fall and be broken and be ensnared and be taken. I will wait for the Lord, who has hidden his face from the house of Jacob." Those therefore who are scandalized by this stone fall, but those who are condemned by this stone are crushed, according to that passage of Isaiah 30, "Suddenly, when it is not expected, its destruction shall come, and it shall be broken as the bottle of a potter is broken with an exceedingly mighty breaking, and there shall not be found among its fragments a shard in which a little fire may be carried from the hearth, or a little water drawn from the cistern." On account of which, "not so the wicked, not so, but as the dust which the wind casts from the face of the earth."

In this authority, therefore, the Lord confirms the intention of the parable, namely that he himself is to be rejected by the Jews, that he will choose the Gentiles, that he will cast out the Jews on account of their perfidy, and that he will finally condemn them by definitive sentence.

The Lord speaks here of a twofold destruction. One is the destruction of their souls, which they suffered because they were scandalized. For everyone who falls on this stone will be broken. The other is the destruction from the captivity which this stone brought upon them for their rejection of Him. For "on whomever it falls," it says, "it will crush him." The Jews were crushed and scattered like chaff from one threshing floor — Palestine — into the whole world. Note, then, that first they fell upon this stone, that is, they were scandalized, and then the stone fell upon them and punished them. For first the sin is committed by me, and then the righteous punishment from God overtakes me. But the Jews rejected this stone. And it was so good and chosen that it was placed as the head of the corner and joined and united two walls, that is, the old and the new. Though they ought to have listened to Isaiah, who says: "Sanctify Him, and He shall be your fear, and He shall be your dread! And He shall be a sanctuary and a stone of stumbling, and a rock of offense" (Isa. 8:13–14).

He mentions two condemnations or destructions of them, one indeed of their souls, which they suffered being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken to pieces. But the other of their captivity and extermination, which the Stone that was despised by them brought upon them. And He points to this when He says, But upon whomsoever it shall fall, it shall grind him to powder, or winnow him. For so were the Jews winnowed through the whole world, as the straw from the threshing floor. And mark the order of things; for first comes the wickedness committed against Him, then follows the just vengeance of God.