Matthew § 84e

(de Cons. Ev. ii. 68.) It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, And when the disciples saw if, they marvelled, he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord's words.

The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient's body. What the doctor does is to stimulate Nature's functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within in this mode, the organism dies. Hence Christ's one miracle of destruction is also in harmony with God's wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.

Herein also we find proof of the Lord's goodness; where He was minded to show forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; Let no fruit grow on thee henceforward for ever.

And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest.

(Verse 19) And seeing a fig tree by the road, he went to it and found nothing on it except leaves. And he said to it, 'May no fruit ever come from you again!' And immediately the fig tree withered. And when he saw a certain tree (which we understand to be the Synagogue and assembly of the Jews) by the road, for it had the Law and therefore it was by the road, because it did not believe in the way, he came to it, standing namely and immobile, and not having the feet of the Gospel: and he found nothing in it, except leaves alone, the noise of promises, Pharisaic traditions, and the ostentation of the Law, and the ornaments of words without any fruits of truth. And another evangelist says: For the time had not yet come (Mark 10:13); either because the time of the salvation of Israel had not yet come, since the Gentile people had not yet entered, or because the time of faith had passed, because, coming to him first, and rejected, it had passed to the nations. And he said to him: May no fruit ever be born from you, either forever or for eternity: for both αἰὼν (( Al. αἰῶνα)) in Greek means. And the little bed was dried up, which did not have the food that the hungry Lord desired. Likewise, the leaves withered, so that only the trunk remained, and with the branches broken, the root revived. If it wishes to believe in the last times, may the shoot of faith sprout, and may the Scripture be fulfilled, saying: 'There is hope for a tree.' (Job 14:7).

The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, And seeing a fig-tree by the wayside, He came to it, and found nothing thereon, but leaves only.

For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word αἰῶγ signifies both.

The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ.

Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward show of the Law without the fruits of truth.

"And seeing a fig tree." But why did he work this miracle on a fig tree rather than another? Because it is a very moist tree. Hence that it immediately dried up was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree produces early figs, which ripen more quickly, and these were the apostles, who were the greatest. Likewise, this fruit has many seeds under one skin, just as under one law there were many. And this tree was by the wayside, i.e., Christ, because it was in expectation, and did not wish to come to the way: for he is the way; John 14:6: "I am the way, and the truth, and the life;" and Isa 36:21: "This is the way, walk ye in it." He came to it. In Mark it says that he came to see if perhaps he should find anything. But what is this? For then it was not the season for figs. It must be said that sometimes Scripture presents something, not because it is so, but on account of some effect: hence he did not come to seek, but he came because of the suspicion of the disciples; hence he came to perform a miracle. He came to it, when he visited Judea. Luke 1:78: "The Orient from on high hath visited us." It has leaves, namely, legal observances; but no fruit. So some have a certain appearance of honesty, although they are interiorly evil and perverse. There follows the curse: "and he saith to it: may no fruit grow on thee henceforward forever." It seems that he acted unjustly, because it was not the season for figs. Likewise, it seems that he inflicted injury on the owner. But see that, just as the Lord's words are a certain figure, so are his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punitive power, and then he manifests it in other things. Hence he exercised his power there, to show that Judea would be barren, as it says in Rom 11. So sometimes it happens that some who are interiorly evil, but outwardly flourishing, are dried up by the Lord lest they corrupt others. 2 Tim 3:8: "Men corrupted in mind, reprobate concerning the faith; but they shall proceed no farther." Luke 13:7: "Behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it down." There follows the effect: "and immediately the fig tree withered away." Ps 21:16: "My strength is dried up like a potsherd," because in the time of the disciples Judaism withered, and afterwards the legal observances dried up as the Gospel grew. "And they became abominable; the fruitful land was turned into a salt marsh, by reason of the wickedness of them that dwelt therein," Ps 106:34.

(Quæst. Ev. i. 29.) Or, this is to be said by each servant of God in his own case respecting the mountain of pride, to cast it from him. Or, because by Jews the Gospel was preached, the Lord Himself, who is called the mount, is by the Jews cast among the Gentiles as into a sea.

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

(Verse 21, 22.) And Jesus answered and said to them, Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen. And all things you ask in prayer, believing, you will receive. The dogs of the Gentiles bark against us in their volumes, which they have left as a memorial of their own impiety, asserting that the apostles did not have faith because they were not able to move mountains. To which we will respond, many signs were done by the Lord, according to the testimony of St. John the Evangelist, which were written down, the world could not contain them all (John 21:25). Not that the world could not contain the books, which it can, even though they are many, in one small chest or bookcase; but rather that the magnitude of the signs cannot be borne by miracles and unbelief. Therefore, we believe that the apostles did these things, but they were not written down so as not to give greater occasion to unbelievers to contradict. Otherwise, let us ask them whether they believe in these signs that are written about or not. And when we see them as unbelievers, we will consequently prove that they will not believe in greater things if they do not believe in smaller things. This is against them. But let us understand the devil, who is called corrupt mountain by the prophet, as we have said before, proud and boasting against his Creator. And when it possesses the soul of a man and is rooted in it, it can be transferred by the apostles and those who are similar to the apostles into the sea, that is, into salty, turbulent, and bitter places that have no sweetness of God. And it is read in the Psalms: We will not fear when the earth is troubled, and the mountains are carried into the heart of the sea (Ps. XLV, 2).

The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were done by the Lord which are not written; and therefore we believe the Apostles to have done some not written; and that they were therefore not written, that the unbelieving might not have in them larger room for cavilling. For let us ask them, do they believe the miracles which are written, or do they not? And when they look incredulous, we can then establish that they who believe not the lesser would not have believed the greater.

And that thou mightest learn, that for their sakes this was done, that He might train them to feel confidence, hear what He saith afterwards. But what saith He? "Ye also shall do greater things, if ye are willing to believe and to be confident in prayer." Seest thou that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He saith this a second time also, to make them cleave to prayer and faith. For not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer.

Or; Into the sea, that is, into the world where the waters are salt, i. e. the people are wicked.

That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness.

And he avenges his exclusion from the elect by more cruel treatment of the reprobate.

Great is the promise which Christ makes to His disciples, the ability to move mountains, if only we are not ambiguous in faith, that is, we do not hesitate. Whatever we ask, unhesitantly believing in God's power, we shall receive. One might ask, "And if I ask for something unprofitable, and foolishly believe that God will give me this, will I indeed receive this unprofitable thing? How is it that God is said to love mankind if He would fulfill my unprofitable request?" Listen then. First, when you hear "faith," you should understand that it means not "foolish faith" but "true faith"; and when you hear "prayer," understand it to mean that prayer which asks for things profitable, such as the Lord gave to us when He said, "Lead us not into temptation but deliver us from the evil one," and petitions of similar nature. Then consider the words "doubt not," [literally, "be ye not divided," me diakrithete]. For how could a man who is united with God as one and not divided or separated from Him, how could that man ask for something unprofitable? So if you are undivided and inseparable from God, then you will ask for and receive things which are profitable for you.

"And Jesus answering" etc. Here he satisfies them. And first by showing the power of faith: hence he says "amen I say to you." Above he presented the same teaching, but here he explains it; hence he says "if you shall have faith, and stagger not;" because faith must be firm without hesitation; James 1:6: "But let him ask in faith, nothing wavering." "Not only shall you do what is done to the fig tree:" for he himself through faith dwells in man, and works in man; therefore, as he himself does, so also does he in whom he dwells. "If you shall say to this mountain, take up and cast thyself into the sea, it shall be done." Some say that this never happened. Jerome says that the apostles did many things that are not written. Likewise, if it is not read as done by them, it is read as done by other apostolic men, as Gregory narrates of a certain one, as was said above. Likewise, the Lord did not say that it would happen, but that it could, if need arose; but the need did not present itself. Spiritually, by the mountain we understand the devil. Hence if you shall say to the devil, cast thyself into the sea, i.e., into hell, it shall be so. Or into the sea, i.e., into evil men. Or by the sea, pride. Ps 89:2: "Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God." Hence if you shall say to the proud man, take up, from the just, and cast thyself into the sea, i.e., into evil men. Or by the mountain, Christ; hence if you shall say to this mountain, i.e., to Christ, take thyself up, namely, from the Jews, and cast thyself into the sea, i.e., into the Gentiles, who are a sea by reason of their turbulence. Acts 13:46: "Because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles."

My mother's death was the occasion of what some (but not I) might regard as my first religious experience. When her case was pronounced hopeless I remembered what I had been taught; that prayers offered in faith would be granted. I accordingly set myself to produce by will-power a firm belief that my prayers for her recovery would be successful; and, as I thought, I achieved it. When nevertheless she died I shifted my ground and worked myself into a belief that there was to be a miracle. The interesting thing is that my disappointment produced no results beyond itself. The thing hadn't worked, but I was used to things not working, and I thought no more about it. I think the truth is that the belief into which I had hypnotised myself was itself too irreligious for its failure to cause any religious revolution. I had approached God, or my idea of God, without love, without awe, even without fear. He was, in my mental picture of this miracle, to appear neither as Saviour nor as Judge, but merely as a magician; and when He had done what was required of Him I supposed He would simply--well, go away. It never crossed my mind that the tremendous contact which I solicited should have any consequences beyond restoring the status quo. I imagine that a "faith" of this kind is often generated in children and that its disappointment is of no religious importance; just as the things believed in, if they could happen and be only as the child pictures them, would be of no religious importance either.

The door of the Giver is opened to the petitions of faith, even as He said, "Whatsoever ye shall ask, not being doubtful, ye shall receive." In the house of God faith giveth her commands like a mistress of wealth and a ruler of possessions. The mystery of faith is a wonderful and exalted thing, and no man is able to fathom its mystery; and it is so great that it is a place of habitation for God.

But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after.

Likewise, he touches upon the power of faith with respect to prayer: "for all things whatsoever you shall ask in prayer believing, you shall receive;" above (2:7): "Ask, and you shall receive."

(Verse 24) But Jesus, answering, said to them: I will also ask you one question, which if you tell me, I will also tell you by what authority I do these things. This is what is commonly said: A bad knot of a tree, a bad nail or wedge must be driven in. The Lord could have refuted the calumny of the tempters with an open response, but He wisely asks a question, so that they themselves, either by silence or by their answer, may be condemned.

The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skilful contrivance, that they must be condemned either by their silence or their knowledge; Jesus answered and said unto them, I also will ask you one question.

Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, Give not that which is holy to the dogs. (Mat. 7:6.) For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, Which if ye tell me, I in like wise will tell you by what authority I do these things. His question is this; The baptism of John whence was it? from heaven, or of men?

According to Chrysostom, when someone asks in order to learn, then the truth should be answered to him; but when he asks in order to test, then he must be reproved and confuted. So the Lord, because he knew they were testing him, said: "I will also ask you one thing."

(in Joan. Tr. v. 4.) John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or after him was entrusted with a baptism to be called from himself. For John came to baptize in the water of repentance, to prepare the way for the Lord, not to give inward cleansing, which mere man cannot do.

(Verse 25) The baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying: If we say, From heaven, he will say to us: Why then did you not believe him? For if they had answered that the baptism of John was from heaven (as they cleverly handled in their malice), the consequent response would have been: Why then were you not baptized by John?

What the Priests revolved in their malice is shown when he adds, But they reasoned with themselves. For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John?

What then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, "The baptism of John, whence is it? From heaven, or of men?"

And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, "I am not worthy to loose the latchet of His shoe;" and, "Behold the Lamb of God, which taketh away the sins of the world;" and, "This is the Son of God;" and, "He that cometh from above is above all;" and, "His fan is in His hand, and He will thoroughly purge His floor." So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ doeth these things.

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not.

"The baptism of John, whence was it? From heaven, or from men?" Peter baptized, and it is not called the baptism of Peter; and John baptized, and it is called the baptism of John; because in John's baptism everything was done by man; but in Peter's baptism sins were remitted, which could not be done by man. John 1:33: "He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Spirit." For although John baptized, he did not do so from himself; hence John 1:33: "He who sent me to baptize with water said to me" etc.

(Verse 27) He also said to them: Neither do I tell you by what authority I do these things. They answered and said to him: We don't know. Then Jesus also replied to them: Neither do I tell you by what authority I do these things. But the Truth cannot lie, and he said: Neither do I tell you. From this, he shows that they know but refuse to answer, and he knows but refuses to say, because they keep silent about what they know. And immediately he tells a parable that not only condemns their impiety, but also teaches that the kingdom of God will be given to the Gentiles.

And answering Jesus, they said: We do not know. Therefore, the most impious faction responded and, using the word of humility by which they claimed not to know, used it to plot deceit.

This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, We know not. In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, And he said unto them, Neither tell I you by what authority I do these things. This shows that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew.

There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.

"And answering they said: we know not." They lie. Ps 26:12: "Iniquity hath lied to itself." Then Christ's response is presented: "neither do I tell you." In this is contained an example, that from him who will not say what he knows, the Lord hides other things; hence Wis 7:13: "Without guile I learned, and without envy do I communicate."

(Verse 28) What do you think? A certain man had two sons; and going to the first, he said: Son, go today to work in my vineyard. Hi sunt duo filii, qui et in Lucae parabola describuntur, frugi et luxuriosus, et de quibus Zacharias propheta loquitur: Assumpsi mihi duas virgas: unam vocavi decorem, et alteram vocavi funiculum, et pavi gregem (Zach. XI, 7). Primo dicitur Gentilium populo per naturalis legis notitiam: Vade, et operare in vinea mea: hoc est, quod tibi non vis fieri, alteri ne feceris (Tob. IV).

Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and show them that the kingdom of God should be transferred to the Gentiles.

He speaks to the Gentile people first, through their knowledge of the law of nature; Go and work in my vineyard; i. e. What you would not have done to you, that do not you to others. (Tobit 4:16.)

After this, He saith, "What think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first."

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, "All that the Lord shall speak, we will do, and will hearken," in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, "Not the hearers of the law are just before God, but the doers of the law shall be justified." For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

And that this might be done, He makes trial of the accusation in the person of another. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

Whence we may gather, that in this parable the Lord spoke to such as promise little or nothing, but in their works shine forth; and against those who promise great things but do none of these things that they have promised.

Notwithstanding, the Jews are not shut out that they should never enter into the kingdom of God; but, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)

Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shown to be unworthy to be acquitted by any other. It is high confidence of the justness of a cause, that will entrust it to the decision of an adversary. But He veils the allusion to them in a parable, that they might not perceive that they were passing sentence upon themselves; A certain man had two sons. Who is he but God, who created all men, who being by nature Lord of all, yet would rather be loved as a father, than feared as a Lord. The elder son was the Gentile people, the younger the Jews, since from the time of Noah there had been Gentiles. And he came to the first, and said, Son, go work to day in my vineyard. To day, i. e. during this age. He spoke with him, not face to face as man, but to his heart as God, instilling understanding through the senses. To work in the vineyard is to do righteousness; for to cultivate the whole thereof, I know not that any one man is sufficient.

This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, showing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.

He introduces two types of men. One type are those who promised from the beginning: such were the Jews who said, "All which God spoke, we will do and we will obey" (Ex. 24:3). The other type are those who disobeyed: such are the publicans and the harlots, but also the people of the Gentiles, who from the beginning were not obedient to the will of God, but later they repented and obeyed. Behold, then, the wisdom of Christ. He did not at once from the start say to them, "The publicans and the harlots are better than you," but first He got the upper hand over them and they confessed that of the two sons, he who did the will of the father was the obedient one. And when they had so confessed He led them on and said, "John came in the way of righteousness," that is, with a blameless life, and you are not able to say that his life was reprehensible, yet the harlots obeyed him while you did not. Therefore they precede you, that is, enter before you into the kingdom. So you also should struggle to believe, so that you might at least enter in after the harlots, for if you do not believe, you will by no means enter. There are many to this very day who have promised to God their Father to become monks or priests, but afterwards were negligent in their promise. But there are others who did not promise to lead a monastic or priestly life, but now they are monks and priests. So the obedient sons are those who act, although they promised nothing.

"But what think you? A certain man had two sons" etc. Above the Lord suppressed their inquiry by his own question; here he refutes the inquirers. And first concerning disobedience; secondly, concerning malice, and this according to two parables, the second of which explains and clarifies the first. Concerning the first, two things. First, he presents the parable; secondly, the explanation, at "Jesus saith to them" etc. Concerning the first, three things. First, he commits the judgment to his hearers; secondly, he narrates the event; thirdly, he demands their verdict. He says "what think you?" It is a powerful testimony that he commits the judgment to his adversaries. Job 6:29: "Answer, I beseech you, without contention, and judge that which is just." Then he sets forth the event: "a certain man had two sons." This man is God; the two sons are two peoples. Sir 33:15: "Look upon all the works of the Most High: two and two, one against another." Or two kinds of men, the just and sinners. They are not called just in every sense, but those who profess themselves to be just; and sinners not in every sense, but those who do penance. Or these two sons are clerics and laity. It treats therefore of obedience. And first, the command is presented; secondly, the refusal; thirdly, the fulfillment. "And coming to the first." The first is the Gentile people, which began from Noah, just as the Jewish people began from Abraham. Likewise, the first is called the nation of the laity, because clerics exist for the sake of the laity, to instruct them. Hence he came to the first, i.e., to the Gentile people, through interior inspiration, or through the manifestation of angels. "He said: son, go work today in my vineyard." The vineyard of God is justice. Work therefore in the vineyard, i.e., do works of justice. And he says "today," as though for the whole time of your life. And when did he say this? When he inspired interiorly by giving the light of reason. Ps 4:6: "Many say: who showeth us good things? The light of thy countenance, O Lord, is signed upon us."

(Verse 29) But he, answering, said: I do not want to. Afterwards, however, moved by repentance, he went. Qui superbe respondit: Nolo. But afterwards, upon the arrival of the Savior, the works of repentance were done in the vineyard of God, and the insolence of speech was corrected by labor.

He answers haughtily, I will not.

But when, at the coming of the Saviour, the Gentile people, having done penitence, laboured in God's vineyard, and atoned by their labour for the obstinacy of their refusal, this is what is said, But afterward he repented, and went.

For the Gentiles from the beginning leaving God and his righteousness, and going over to idols and sins, seem to make answer in their thoughts, We will not do the righteousness of God.

Then the refusal is presented. "But he answering said: I will not." This is nothing other than to despise the commands of God. Job 21:14: "The knowledge of thy ways we desire not." After this follows the fulfillment: "but afterwards, being moved with repentance, he went." Jer 31:19: "After thou didst convert me, I did penance."

(Verse 30) Going to the second, he said similarly. But he, answering, said: Yes, sir, and he did not go. However, the second son, who is the people of the Jews, replied to Moses: 'We will do everything that the Lord has spoken' (Exod. XXIV), but he did not go into the vineyard because, thinking himself the heir after the son of the household had been killed.

The second son is the Jewish people who made answer to Moses, All that the Lord hath said unto us we will do. (Exod. 24:3.)

But afterwards turning their backs, they lied unto God, according to that in the Psalms, The sons of the strangers have lied unto me. (Ps. 18:44.) This is what is said, But he went not.

There follows the disobedience of the second: and first the command is presented, secondly the transgression. He says "coming to the other," that is, the Jewish people, or the clergy, or those who call themselves just; "he said in like manner. And he answering said: I go, sir." He professes that he will keep justice; hence the Jewish people says: "all things whatsoever the Lord shall command, we will do." So also clerics and all religious say. Hence he promised to go. "And he went not." Mal 2:8: "But you have departed out of the way, and have caused many to stumble, and have made void the covenant, saith the Lord of hosts."

The dangers of apparent self-sufficiency explain why Our Lord regards the vices of the feckless and dissipated so much more leniently than the vices that lead to worldly success. Prostitutes are in no danger of finding their present life so satisfactory that they cannot turn to God: the proud, the avaricious, the self-righteous, are in that danger.

There are two things inside me, competing with the human self which I must try to become. They are the Animal self, and the Diabolical self. The Diabolical self is the worse of the two. That is why a cold, self-righteous prig who goes regularly to church may be far nearer to hell than a prostitute. But, of course, it is better to be neither.

The first son represents the people who are from the Pharisees. Urgently admonished by God through the prophecy of John to conform themselves to his commandments, they remained insolent, disobedient and contemptuous to God's warnings. They put their faith in the law and despised repentance from sin, glorying instead in the noble prerogative that they had from Abraham. Later they came to believe through the miracles worked by the apostles after the resurrection of the Lord, and, having returned by a faithful act of the will to evangelical works, they repented and confessed the guilt of their former insolence.The second son represents the group of publicans and sinners who later returned to the sinful state in which they lived at the time. They were instructed by John to expect salvation from Christ and to be baptized and to believe in him. When the Lord says in the parable that the second son did not go as he promised to do, he shows that these people believed John. But because they were not able to receive the teaching of the gospel through the apostles until after the Lord's Passion (for it was then that the mysteries of human salvation were to be accomplished), they did not go. He didn't say that they refused to go but simply that they did not go. Their failure to go does not make them guilty of disbelief, because to do so would have been very difficult. Therefore it is not that the second son did not want to do immediately what he was ordered to do but rather that he was unable to do it. His will is shown free from guilt by the obstacles of the circumstance.

(Verse 31) Which of the two did the will of the father? And they said to him: The first. Jesus said to them: Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. But others do not consider it as a parable of the Gentiles and Jews, but rather of sinners and the righteous, as the Lord Himself later expounded on the matter.

It should be known that in the correct copies it is read not The last, but The first, that they might be condemned by their own sentence. But should we prefer to read, as some have it, The last, the explanation is obvious, to say that the Jews understood the truth, but dissembled, and would not say what they thought; just as though they knew that the baptism of John was from heaven, they would not say so.

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and saith, "Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him."

For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.

Therefore He adds also the accusation. What then is this? "John came," He saith, "unto you," not unto them, and not this only, but also "in the way of righteousness." "For neither with this can ye find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and ye gave no heed to him."

And with this there is another charge also, that publicans gave heed; and with this, again another, that "not even after them did ye. For ye should have done so even before them, but not to do it even after them was to be deprived of all excuse;" and unspeakable was both the praise of the one, and the charge against the other. "To you he came, and ye accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors."

See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. Ye believed not, this offended not them. They believed, this profited not you.

But the word, "go before you," is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, "The first shall be last, and the last first." Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

Seest thou how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? but what was much more pricking, when He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, "But ye, when ye knew it, repented not afterwards, that ye might believe him."

For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all maketh many wicked, which I see to be the case with some now from extreme insensibility.

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

The Lord accordingly asks which of them twain did the will of his father? They say unto him, The first. See how they have first sentence upon themselves, saying, that the elder son, that is, the Gentile people, did the will of his father. For it is better not to promise righteousness before God, and to do it, than to promise, and to fail.

The Lord abundantly confirms their decision, whence it follows, Jesus said unto them, Verily I say unto you, that the publicans and harlots shall go before you in the kingdom of God; as much as to say, Not only the Gentiles are before you, but even the publicans and the harlots.

I suppose that the publicans here are to represent all sinful men, and the harlots all sinful women; because avarice is found the most prevailing vice among men, and fornication among women. For a woman's life is passed in idleness and seclusion, which are great temptations to that sin, while a man, constantly occupied in various active duties, falls readily into the snare of covetousness, and not so commonly into fornication, as the anxieties of manly cares preclude thoughts of pleasure, which engage rather the young and idle. Then follows the reason of what He had said, For John came unto you in the way of righteousness, and ye believed him not.

But in this exposition which we have set forth according to the mind of many interpreters, there seems to me something inconsistent. For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that did his father's will, then Christ should have concluded His parable with these words, Verily I say unto you, that the Gentiles shall go into the kingdom of God before you. But He says, The Publicans and harlots, a class rather of Jews than of Gentiles. Unless this is to be taken as was said above; So much rather the Gentile people please God than you, that even the Publicans and harlots are more acceptable to Him than you.

Yet the kingdom of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the Jews, because they were more ready to believe.

Then he draws out the verdict: "which of the two did the will of his father?" The first did not promise, but he did it; the second promised, but did not do it. "Which of these did the will of his father?" They answer and say to him: "the first," because "it is better not to vow, than after a vow not to pay what was promised," Eccl 5:4. And 2 Pet 2:21: "It is better not to know the way of truth, than after knowing it to turn back;" for therein is a double sin: the sin of disobedience and the transgression of a vow. Then he applies the parable. And first he presents the preeminence of the Gentiles over the Jews, or of the laity over the clergy; secondly, he assigns the reason. He says to them: "amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you." A similar saying was given above (20:16): "And the last shall be first." Chrysostom asks why he mentions publicans and harlots rather than others. He answers that by publicans he means sinners. The sin of publicans is avarice, because when they collect taxes, they acquire much for themselves, and seize beyond what has been entrusted to them. But the sin of men is avarice, the sin of women is lust, since they are idle, and "idleness hath taught much evil." Ezek 16:49: "This was the iniquity of Sodom: fullness of bread and abundance of idleness." "Shall go into the kingdom of God before you," i.e., they draw nearer to the kingdom; above (12:41): "The men of Nineveh shall go before you" etc.

(Verse 32.) For John came to you in the way of righteousness, and you did not believe him; but tax collectors and prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him. Now, which of the two did the will of his father?' They said, 'The first.' Jesus said to them, 'Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the prostitutes believed him. Even when you saw it, you did not afterward change your minds and believe him.

Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God's service, but after received from John the baptism of repentance; while the Pharisees who made a show of righteousness, and boasted that they did the law of God, despising John's baptism, did not follow his precepts.

Or, because his venerable conversation smote the hearts of sinners, as it follows, But the Publicans and harlots believed on him. Mark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. And ye, when ye had seen it, repented not afterward, that ye might believe him; as much as to say, They have done that which is more by believing on Him, ye have not even repented, which is less.

John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.

There follows the reason. And first he says that the Jews were disobedient; secondly, that the publicans obeyed; thirdly, that they did not follow him. He says "John came to you in the way of justice," because he led them into the way of justice. Or "in the way of justice," because he observed the way of justice, namely, the way of penance, "and you did not believe him." For they said to him: "art thou Elias?" And when he said no, they said: "why then dost thou baptize?" "But the publicans and the harlots believed him." And this is found above in chapter 3, that they came to John to be baptized. "But you, seeing it," namely, that others were converted and fulfilled what he had commanded, "did not even afterwards repent, that you might believe him." For that man is the worst who does not repent of what he has done. Jer 8:6: "There is none that doth penance for his sin, saying: what have I done?"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Verse 43.) Therefore I say to you, that the kingdom of God will be taken away from you, and it will be given to a nation producing its fruits. I have said many times that the kingdom of God is to be understood as the holy Scriptures, which the Lord took away from the Jews and gave to us, so that we may produce their fruits. This is the vineyard that is entrusted to the farmers and winegrowers, and those who do not work in it, having only the name of the Scriptures, will lose the fruits of the vineyard.

By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election.

The kingdom of God, that is, closeness with God, has been taken from the Jews and given to those who believed.

Then he explains; and he presents two conclusions. The first is drawn from what was said in the parable; the second is taken from what was said in the scriptural text. He says therefore "therefore I say to you, that the kingdom shall be taken from you," i.e., sacred Scripture, because you will lose the understanding of sacred Scripture. John 12:40: "He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." Or the prelacy over the Church of the faithful, because their glory has been transferred. "And shall be given to a nation yielding the fruits thereof." Isa 55:4: "Behold, I have given him for a witness to the people, a leader and a master to the Gentiles. Behold thou shalt call a nation which thou knewest not: and the nations that knew not thee shall run to thee." But how was it given to them? Above it was said that he leased it; but here that it is given. Because when it does not bear fruit, it is said to be hired or mercenary; but when it is given, then it bears fruit.