Commentary on the Gospel of Matthew

Above, the Gospel of Matthew was divided into three parts: in the first is set down Christ's entrance into the world, up to the third chapter; second, his manner of life in the world; in the third, his departure. The first two parts having been completed, here the third is treated. And it is divided: because first are treated certain preambles; second, the Passion of Christ, and this at chapter twenty-six. And first is set down the provocation of the persecutors; second, the comforting of the disciples, and this at chapter twenty-four. He had comforted the disciples by foretelling future things. From this, certain ones were provoked by his glory, which they envied; this is treated in this chapter. Others by his knowledge, and this at chapter twenty-two. The first is divided into two. For first is treated the glory of Christ; second, the indignation of the persecutors, there: "But when the chief priests and scribes saw..." and so on. Concerning the first, three things: first is set down the glory of Christ which was shown on the way; second, that shown in the city; third, that which he took by his own power concerning the temple. The second, there: "and when he had entered Jerusalem," and so on. The third, there: "and Jesus entered the temple of God." On the way, glory was rendered to him from two sources, namely through the disciples, and through the ministry of the crowds. The second, there: "and a very great crowd spread their garments in the way." And concerning the first, three things: first is set down the command concerning the service; second is set down the reason; third, the execution of the command. The second, there: "now all this was done," etc.; the third, there: "and the disciples going," and so on. Concerning the first, three things: first is set down the place; second, the persons to whom it is given; third, the command. The place is set down when he says, "and when they had drawn nigh to Jerusalem," and so on.

Gradually the Evangelist narrated Christ's approach to Jerusalem. First he narrated how he had come from Galilee, and how through Jericho, and how there he had given light to the blind who were on the borders. Afterward he says, "when they had drawn nigh to Jerusalem, and were come to Bethphage, at Mount Olivet." And it is so called because there are many olive trees there; and it is distant from Jerusalem by one mile. Bethphage was a priestly village, because the priests served the temple in weekly courses: on the sabbath day, however, a priest departing from the temple would come as far as there, because he was not allowed to go more than a thousand paces. Those also who went to the temple on the sabbath day would go away as far as there. Or Bethphage is the same as "house of jaws," because the jaw of the victim was the portion of the priest. Morally, Jerusalem is interpreted "vision of peace," and signifies the fellowship of the good. Psalm 121:3: "Jerusalem, which is built as a city, whose participation is in itself." Whence, wishing to draw nigh to Jerusalem, he came through Bethphage, and through the house of confession. Romans 10:10: "with the heart we believe unto justice, but with the mouth confession is made unto salvation." Bethphage is situated on the Mount of Olivet, where there is an abundance of oil. Isaiah 5:1: "a vineyard was made in a horn of oil." By oil is signified mercy, because it has the property of making glad. Psalm 103:15: "that he might make his face cheerful with oil." Thus mercy makes cheerful: "for God loveth a cheerful giver," 2 Corinthians 9:7. Likewise oil is useful for lighting lamps. The Lord commanded that the clearest oil should be offered to him. Likewise it is useful for healing pains; and it signifies the grace of the Holy Spirit, which heals. Whence it is said, Luke 10:34, that the Samaritan poured in oil and wine.

"Then he sent two of his disciples, saying to them"; and this signified the sending of the apostles into this world. John 20:21: "as the Father hath sent me, I also send you." But two, that it might signify charity, which consists at least between two. Whence elsewhere, Luke 10:1: "he sent them two and two." Or it signifies the active and the contemplative life. Or the two orders of preachers, namely of the Jews and of the Gentiles. Whence the Apostle, Galatians 2:8: "he that wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles." Or two, who were to be sent to the Gentiles, namely Peter and Philip. And he does three things: first he commands them a salutary going forth; second he gives a command concerning salvation; third, concerning contradiction. He says therefore, "go ye into the village that is over against you." According to the letter there was a certain village which was over against them, to signify the world into which the Lord sent them. Mark 16:15: "going into the whole world, preach the gospel to every creature." And this will be "against." John 15:19: "I have chosen you out of the world, therefore the world hateth you." He says therefore, "go into the village that is over against you." He both commands something and foretells something. He commands "go," etc.; he foretells, "and you shall find an ass tied, and a colt with her." Others make no mention of the ass. They found both. Morally, by the ass and the colt are signified men living brutishly, since in this respect they are like beasts; Psalm 48:13: "man, when he was in honour, did not understand: he is compared to senseless beasts, and made like to them." By the ass is signified Judea, by the colt the Gentile people. And why is the Jewish people signified by the ass? Because there is a threefold property of the ass. First, because it is a foolish animal, whence it is called "asinus," that is, senseless. So the senseless man is one who abandons the law of the Lord. Deuteronomy 32:6: "O foolish and senseless people." Likewise it is appointed to burdens; so the Jewish people is weighed down with the burdens of the law, as Peter said, Acts 15:10: "this is a yoke which neither we nor our fathers were able to bear." Likewise the ass is an ignoble animal; so those are called ignoble who despise the commandments of the Lord. But "tied," namely with the bonds of ignorance. Wisdom 17:17: "for they were all bound with one chain of darkness." Likewise they were bound with the bond of sin. Proverbs 5:22: "his own iniquities catch the wicked."

"Loose them, and bring them to me." Here he brings in the salvation of the people. "Loose" from the bonds of ignorance through teaching. Psalm 106:14: "he brought them out of darkness and the shadow of death." Likewise loose from the bonds of sins; whence he said to Peter above, 16:19: "whatsoever thou shalt loose upon earth, it shall be loosed also in heaven." And in Psalm 31:1: "blessed are they whose iniquities are forgiven, and whose sins are covered." Whence these, converting the people, brought them to Jesus. 1 Corinthians 1:13: "was Paul crucified for you?" Isaiah 66:19: "they shall declare my glory to the Gentiles." But, as the Apostle says to Titus 1:9, it behooves a bishop to hold to the faithful word, that he may be able to exhort in sound doctrine: whence what he says, "loose," pertains to teaching; but what follows, "and if any man shall say ought unto you," etc., pertains to power. Whence, "if any man shall say," by way of contradiction, that is, if anyone should wish to contradict, "you shall say that the Lord hath need of them; and forthwith he will let them go." In this the power of Christ is shown, because they would not have let them go for the sake of the apostles, unless this were done by the working of Christ invisibly changing the heart. Whence he gave them to understand that he himself was God, because it belongs to God alone to change the heart; whence the heart of man is in his hand. Likewise, because he says "forthwith," he gives to understand that just as those men let them go at once, so they too would let them go at once. Or, according to the letter, because he will keep it but a little while, and will let it go at once, because he needs it only for the day.

But there is a question according to the mystical exposition. Is it not said that he has no need of our goods? I say that he does not need them except for our necessity, and for his own glory. Joel 2:32: "whosoever shall call upon the name of the Lord shall be saved." Everyone who calls upon my name. "Now all this was done," etc. Here is set down the reason for the command. Lest anyone should believe that this was done without reason, he therefore shows the reason: "that it might be fulfilled which was spoken by the prophet," etc. He says this through Zechariah, chapter 9:9. But the word "that" is not taken causally, but consecutively. For it does not happen because the prophet had said it, but rather the reverse: for the end of prophecy is Christ. "Tell ye the daughter of Sion," etc. Announce to the daughter of Sion — this is said of the people of Jerusalem, which was subject to Mount Sion. Likewise the whole Church is signified, because Sion is interpreted "watchtower." "Declare his works among the nations," Psalm 9:12. The dignity is foretold: "Behold thy king." These Jews had long suffered tyrants, whence they were awaiting a king, as it is said, Jeremiah 23:5: "the king shall reign, and shall be wise." And he sets down four things which commend the dignity of a king; consequently four things which are found in tyrants. First, kinship, because a man is more affected toward those more closely joined to him. Deuteronomy 17:15: "thou mayst not make a man of another nation king, who is not thy brother." Whence he says "behold thy king," that is, of thy own people. But sometimes kings degenerate into tyrants, because they seek their own advantage, which is contrary to the manner of a king; therefore it is said, "he cometh to thee," that is, for thy advantage. Habakkuk 3:13: "thou wentest forth for the salvation of thy people, with thy Christ." "Meek." Meekness pertains to a king, because to inflict punishment is a mark of ferocity. Proverbs 20:28: "mercy and truth preserve the king." Therefore David was beloved by the people, because he was meek. Likewise humility is required, because the Lord rejects the proud; therefore he says, "sitting upon an ass." Above, 11:29: "learn of me, because I am meek, and humble of heart."

"And the disciples going, did as Jesus commanded them." After the command has been set down, here is set down the execution of the command. And first in general, "the disciples going." Behold, the command of obedience is given. Exodus 29:35: "all that the Lord hath commanded, we will do." Then in particular, "and brought the ass and the colt." By this it is signified that they converted both Jews and Gentiles, as is had in Romans 1:14: "to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor." "And they laid their garments upon them." Garments are their virtues. Colossians 3:12: "put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy." They laid on garments, because they were an example to others, as is said, Philippians 3:17: "be ye followers of me, brethren, and observe them who walk so as you have our model." "And they made him sit thereon." According to the letter it is said "upon both," because upon the hearts of Jews and Gentiles.

"And a very great crowd spread their garments in the way." After he determined concerning the ministry of the disciples, he determines concerning the glory of the crowds. And first concerning the glory which they show him in deed; second, which they show him in word, there: "and the multitudes... cried out." And first, "they spread their garments"; second, "the branches from the trees." And why? To do him honor, just as when great men are coming, the way is strewn. Likewise, because the way was stony, so that he should not be hurt, they strewed it. According to the mystery, the disciples spread garments upon the ass, which signify the virtues which they received from God, and these they communicated to Gentiles and Jews. But the garments of the crowd are the legal observances which, on account of Christ, were cast aside. Philippians 3:7: "the things that were gain to me, the same I have counted loss for Christ." Likewise by garments, bodies. Apocalypse 3:4: "thou hast a few names in Sardis which have not defiled their garments." Those, therefore, who spread garments in the way, were the first martyrs. Romans 12:19: "not revenging yourselves, my dearly beloved, but give place unto wrath." Others cut down branches from the trees. These are the branches which ought to bear fruit, by which are signified the holy fathers. He therefore cuts branches, who converts them to Christ. Psalm 1:3: "and he shall be like a tree which is planted near the running waters."

"And the multitudes that went before and that followed cried out." Here is set down the honor shown to him in word. But by whom? By those going before and following, namely by those who were before his coming and after; and both seek salvation, and have it from Christ. 2 Corinthians 6:13: "having the same recompense." The crowds, then, were asking for salvation; whence they cried out, saying: "Hosanna to the son of David," and so on. This salvation is begun in the present, and will be perfected in the future. Above, 1:21: "for he shall save his people from their sins." Whence they said, "Hosanna," etc. Many say that it signifies redemption. But it is the same as "I beseech, save": "Anna" expresses the affection of one beseeching. Psalm 11:2: "save me." And they ask this from the son of David. So it is written, Jeremiah 23:5: "I will raise up to David a just branch," and there follows, "in those days shall Judah be saved." And will he be able to do this because he is the son of David? No, but because he "cometh in the name of the Lord." Why? Because he comes confessing the Lord. John 5:43: "I am come in the name of my Father, and you receive me not." There is, therefore, one salvation, liberation from sins. Isaiah 35:4: "he will come, and will save us." Likewise another salvation, by which they are freed from all punishment. Isaiah 51:8: "but my salvation shall be for ever, and my justice shall not fail." And this "in the highest," that is, may he give first salvation on earth, and afterward in heaven.

"And when he was come into Jerusalem," etc. Here is treated the glory shown to him in the city. And first is set down the admiration of the crowds: "the whole city was moved," that is, filled with wonder. Isaiah 60:5: "then shalt thou see, and abound, and thy heart shall wonder and be enlarged." Psalm 59:4: "thou hast moved the earth, and hast troubled it." Saying: "Who is this?" And it is no wonder if these marvel, since even the Angels marveled at his ascension, saying: "Who is this that cometh from Edom, with dyed garments from Bosra?" Isaiah 63:1. The answer of the people is set down: "and the people said, this is Jesus the prophet, from Nazareth of Galilee." "Prophet" signifies the act of proclamation. "From Nazareth," because he was brought up there, and thence better known, and therefore he was called a Nazarene.

"And Jesus entered into the temple of God, and cast out them that sold and bought." Above, the Evangelist showed the glory shown to Christ on the way, and that shown in the city; now, however, the glory as regards the things done in the temple. And three things were done in the temple which pertain to the glory of Christ. For first he purged the temple; second he healed the sick; third he opened the mouths of infants. The Evangelist determines these in order. Concerning the first, first is set down the visitation of the temple; second, the purgation; third, the reproof of the Jews. The second, there: "and he cast out all them that sold and bought"; the third, there: "and he saith to them," etc. He says, therefore, "and Jesus entered into the temple of God," etc.

But why, entering the city, did he come at once to the temple? One reason is that he had come as a victim to be immolated; therefore he came first to the place of immolation, and this was the day appointed on which the lamb was to be presented, as is read Exodus 12:6, that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday, in the evening. Therefore the offering had to be made on the day of the palm branches. The second reason is that he showed himself to be the son of a father to be reverenced, so that he might show reverence to the Father, he came to his Father's house. Malachi 1:6: "if I be a father, where is my honour?" And in this an example of religion is given to us, that when we come into any city, we should first go to the temple. Psalm 5:8: "I will worship towards thy holy temple." Likewise he acted as a good physician, who first meets the cause of the disease. Whence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, that he might apply the cure first concerning the temple. Ezekiel 9:6: "begin ye at my sanctuary."

For the understanding of these things you must know, as is read Exodus 23:15, that all the children of Israel were bound to appear before the Lord once a year, and were not to appear empty, but were to offer their oblations. And so it was that those who dwelt nearby brought their animals with them, that they might thereby profit. Likewise, because some had no money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the offering. But because it was forbidden that they should lend at usury, therefore they did not take usury, but small gifts which are called "colyba," namely raisins, or the like. Likewise, because some were poor, who could not have large animals, nor were they trusted, therefore they had ministers who sold doves and turtledoves, lest the offering should fail anyone. Whence the Lord did not reprove the offerings, but their greed. He says, therefore, "and he cast out them that sold and bought," according to the letter. The sellers were the ministers of the priests. Likewise they had money-changers: therefore he overturned the tables of the money-changers, and "the chairs of them that sold doves," that is, the seats on which they sat.

Mystically, in the temple, that is, in the Church, are those who gape after temporal gains, who are cast out of the Church: because "they that will become rich, fall into temptation, and into the snare of the devil," 1 Timothy 6:9. The money-changers can be said to be deacons, to whom is given the administration of temporal things, as is had, Acts 6:2. Whence when they twist the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; whence those selling doves are prelates selling spiritual gifts, such as orders, or the like. Acts 8:20: "keep thy money to thyself, to perish with thee." Likewise it can be expounded that each one is the temple of God. 1 Corinthians 3:16: "know you not, that you are the temple of God?" Whence each one ought to expel from himself buying and selling, that he may not serve God on account of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, likewise to root out the appetite of simony from the heart, which is signified by the chairs.

But here there is a literal question, because it is found in John 2:14 and following, that this miracle was done before the baptism of John; here, however, it is found that it was done when the Passion was imminent. Augustine says that this miracle was done twice; therefore they are the more culpable, since they had been rebuked on another occasion. Likewise, since he was a man of contemptible appearance and humble, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles which the Lord did, and that a certain power radiated from his countenance, by which he terrified men when he wished.

"And he saith to them: it is written," etc. Here he reproves them. And first in that which pertains to the dignity of the temple; second in that which pertains to its use. "It is written," namely Isaiah 56:7, "my house shall be called the house of prayer." The exposition of this is had, 3 Kings 8:27, where it is said, "if heaven and the heavens of heavens cannot contain thee, how much less this house which I have built?" Whence it is not called the house of the Lord because he dwells there bodily, but because it is a place appointed for praying to God. Just as some lord has a place where he receives and hears petitions, so the temple is the place where the Lord hears the vows of the faithful. Our Church is especially called a house, because there Christ God dwells bodily in the sacrament. Psalm 147:20: "he hath not done in like manner to every nation." Whence Augustine in the Rule: "in the oratory let nothing be done except that for which it is appointed." Consequently he reproves them as to its use: "but you have made it a den of thieves": because they turn to profit the things which belong to religion, and thieves lurk in dens, that they may despoil passers-by, and acquire for themselves what is not their own.

"And there came to him the blind and the lame." Here is set down what pertains to the glory of Christ as regards the healing of the sick. The blind indeed, who are in the temple, signify those who are blinded by ignorance. Isaiah 59:10: "we have groped for the wall like the blind." The lame are those who walk in the ways of the wicked. 3 Kings 18:21: "how long do you halt between two sides?" And these come to Christ in the temple, and he heals them. And the place fits this deed, by which it is signified that spiritual diseases are not cured except in the Church. He shows it by deed, because the children cried out, above, "blessed is he that cometh in the name of the Lord." Isaiah 35:4: "behold your God will bring the revenge of recompense: God himself will come and will save you"; "then shall the eyes of the blind be opened."

There follows the indignation of the priests, whence he says, "and the chief priests and scribes seeing... were moved with indignation." Of such it is said, 2 Timothy 3:13: "shall grow worse and worse." And first is set down the reproof; second the inquiry; third the response. Concerning the first, three things. First is set down the cause of the indignation; second the indignation itself is set down; third the confutation is set down. Whence, "seeing the marvels that he did," namely that the blind were given light, etc., and it was no less that he cast out those buying and selling. For seeing this they should have said, turning to him, "wonderful are thy testimonies, therefore my soul hath searched them," Psalm 118:129. Likewise, seeing the children crying out "Hosanna," etc., they ought to have been moved to reverence. Above, 11:25: "thou hast hid these things from the wise and prudent, and hast revealed them to little ones." Mark 4:12: "that seeing they may not see." Whence these children were praising, but these wise men were indignant, and said to him, "hearest thou what these say?" As if to say, it is not just that a mere man should endure to be praised as God. Acts 12:22-23, because Herod suffered himself to be honored as God, therefore he was struck by an angel, and being consumed by worms, expired: in which is given to us the example that if we are praised beyond our due, we ought not to endure it. But he could not be praised beyond his due, because he himself was God.

There follows the reprobation. And first they are reproved by word; second by deed. "And Jesus said to them: yea." The Lord answers very wisely. They intended that if he should restrain the children, they would have their point; if not, they would have an accusation against him. But the Lord answers so wisely, that he neither reproved the children, nor did they have anything by which they could calumniate him. Whence he said "yea, I hear, but they say nothing against me." But David says, "out of the mouth of infants and of sucklings thou hast perfected praise." He does not say "thou hast said," but "thou hast perfected," because that such children praise God, this is from divine inspiration, because "the works of God are perfect," Deuteronomy 32:4. Whence it is not by their own effort, but from the Holy Spirit. Wisdom 10:21: "who maketh the tongues of infants eloquent." But how does he say "infants," since such cannot speak: therefore neither can they praise? I say that they are not called infants on account of age, but on account of simplicity, because free from malice. The Apostle, 1 Corinthians 14:20: "in malice be children, but in sense be perfect." Likewise they are called "sucklings," because they were moved by the miracles: to be moved by miracles is indeed like milk, because milk is drunk without difficulty, so these were led with sweetness through the miracle to faith. Hebrews 5:12: "you are become such as have need of milk, and not of strong meat."

"And leaving them, he went out of the city into Bethania." Here he confutes by deed. And first by a deed which concerns himself; second by a deed which concerns the fig tree. He says, therefore, that "leaving them, he went forth." And that leaving was a sign that they would leave him. Jeremiah 51:9: "we would have cured Babylon, but she is not healed." And he passes into Bethania, into the house of obedience: for there Jesus abides, as in Romans 6. "And he remained there," because he remains in those who are obedient to him. Acts 5:29: "we ought to obey God rather than men." And not only in Bethania, but in whoever is obedient. Whence John 14:15: "if any one love me, he will keep my word," and there follows, "and we will make our abode with him."

"And in the morning, returning into the city, he was hungry." Here is set down the confutation under a certain figurative deed. And first is set down the deed; second the disciples' admiration. Concerning the first, first is set down the occasion for doing the miracle; second, the barrenness of the tree; third, the curse; fourth, the effect. He says, therefore, "and in the morning, returning into the city, he was hungry." By this is signified the solicitude which he had for the salvation of the Jews. Whence he comes in the morning like a laborer solicitous for his day's task, as above, 20:1, that "the kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard." He was hungry, both bodily and spiritually, because he always desired to do the will of the Father; John 4:34: "my meat is to do the will of him that sent me." Likewise bodily. But how? Since he was God, he had all things in his power, whence when he wished, he fasted; whence above, 4:2: "he fasted forty days and forty nights"; but when he wished, he was hungry.

"And seeing a certain fig tree." But why did he work this miracle rather on a fig tree? Because it is a most moist tree. Whence that it withered at once was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree brings forth large figs, which ripen quickly, and these were the apostles, who were the greater ones. Likewise this fruit has under one skin many seeds, just as under one law there were many people. And this fig tree was "by the way side," that is, by Christ, because it was in a state of expectation, and did not wish to come to the way: for he himself is the way; John 14:6: "I am the way, the truth, and the life"; and Isaiah 30:21: "this is the way, walk ye in it." "He came to it." In Mark it is said that he came to see if he might find anything. But what is this? It was not then the time for figs. It must be said that Scripture sometimes states something, not because it is so, but on account of some effect: whence he did not come in order to seek, but he came on account of the suspicion of the disciples; whence he came for the sake of performing a miracle. "He came to it," when he visited Judea. Luke 1:78: "the Orient from on high hath visited us." This tree has leaves, namely the legal observances; but no fruit. So some have a certain semblance of honesty, though inwardly they are evil and perverse.

There follows the curse: "and he saith to it: may no fruit grow on thee henceforward for ever." It seems that he acted unjustly, because it was not the time for figs. Likewise it seems that he did injury to the owner: see that just as the Lord's words are a certain figure, so also his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punishing power, and then he manifests it in other things. Whence he exercised his power there, to show that Judea would be barren, as is had in Romans 11. So sometimes it happens that some, evil within, but flourishing outwardly, are dried up by the Lord lest they corrupt others. 2 Timothy 3:8: "men corrupted in mind, reprobate concerning the faith: but they shall proceed no further." 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." Psalm 21:16: "my strength is dried up like a potsherd," because in the time of the disciples Judaism dried up, and afterward the legal observances dried up as the Gospel grew. "And they themselves became abominable, the fruitful land turned into saltness, for the wickedness of them that dwell therein," Psalm 106:34.

"And the disciples seeing it wondered." Here first is set down the admiration; second the satisfaction of the admiration. He says, "and the disciples seeing it wondered." Just as men wonder when a good spirit is seen, and it quickly withers, so these wondered how it withered so quickly. "And Jesus answering said to them," etc. Here he satisfies them. And first showing the power of faith: whence he says "amen I say to you." Above he had set down the same statement, but here he expounds it; whence he says "if you shall have faith, and stagger not"; wherefore faith ought to be firm, without wavering; James 1:6: "let him ask in faith, nothing wavering." "Not only this of the fig tree shall you do": for he himself dwells in man through faith, and works in man; therefore just as he himself acts, so 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 was never done. Jerome says that the apostles did many things which are not written down. Likewise if it is not read that it was done by them, it is read that it was done by other apostolic men, as Gregory relates of a certain one, as was said above. Likewise the Lord did not say that it would be done, but that it could be, if there were need; but the need did not arise. Spiritually, by the mountain we understand the devil. Whence if you shall say to the devil, "cast thyself into the sea," that is, into hell, "so shall it be." Or "into the sea," that is, into evil men. Or by the sea, pride. Psalm 89:2: "before the mountains were made, or the earth and the world was formed, from eternity and to eternity thou art God." Whence if you shall say, to the proud one, "take up," from the just, "and cast thyself into the sea," that is, into evil men. Or by the mountain, Christ; whence if you shall say to this mountain, that is, to Christ, "take thyself up," namely from the Jews, and "cast thyself into the sea," that is, into the Gentiles, who are the sea through their turbulence. Acts 13:46: "because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles." Likewise he touches on the power of faith as regards prayer; because "all things whatsoever you shall ask in prayer believing, you shall receive"; above, 7:7: "ask, and you shall receive."

And when he had come. Here they rebuke him by questioning. And first the questioning is set down; second, the refutation, at the words "Jesus answering said to them." Concerning the first, two things are done. First the questions are set down; second, Christ's answers. And first the question of the Jews is set down; second, Christ's, at the words "But Jesus answering said to them: I will ask you..." etc.

They say therefore: "By what power do you do these things?" He had cast out those buying and selling from the temple, and likewise had worked miracles; therefore they ask by what power he does these things. Chrysostom says that in the world there was a twofold power, namely royal and priestly; hence, as to the first, they ask: "From where do you claim to have this power?" Likewise as to the second: "Who gave you this power? Do you have it from the priest or from God?" For thus it was that sons succeeded fathers among the priests in this power. "Who gave it to you?" You have this neither from Caesar nor from the priest. Hence Chrysostom: every man judges another according to the opinion he has of him. Therefore, because they themselves did not have a good opinion of Christ, therefore etc.

Or it can be referred back to the working of miracles. There is a power of God and a power of the Devil. Job 41:24: "There is no power on earth that can be compared to him." Hence: "By what power do you do this? Of God, or of the Devil?" But Origen objects that if he were acting by the power of the Devil, he would not say so. Therefore he expounds it otherwise, for he says that the power of God is manifold — some in general, many in particular, as some for this, some for that. Hence they ask by what power, that is, in what degree of power, as with the prophets. For some had one power, some another.

According to Chrysostom, when someone asks in order to learn, then the truth is to be answered to him; but when he asks in order to tempt, then he is to be rebuked and refuted. Thus the Lord, because he knew that they were tempting him, said: "I also will ask you one thing." "The baptism of John, whence was it: from heaven, or from men?" Peter baptized, yet it is not called the baptism of Peter, while John baptized, and it is called the baptism of John, because in the baptism of John the whole action was that of a man; but in the baptism of Peter sins were remitted, which could not be done by a man. John 1:33: "He upon whom you shall see the Spirit descending and remaining upon him, he it is who baptizes in the Holy Spirit." For although John baptized, it was not of himself; hence John 1:33: "He who sent me to baptize in water said to me..." etc.

Next the answers are treated. And first the answer of the Jews; second, that of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their own confusion would follow. Likewise all held John to be a prophet; above, 11:7: "What did you go out into the desert to see?" etc. And answering they said: "We do not know." They lied. Psalm 26:12: "Iniquity has lied to itself." Next the answer of Christ is set down: "Neither do I tell you." In this an example is given, that to him who is unwilling to say what he knows, the Lord hides other things from him; hence Wisdom 7:13: "I have learned without deceit, and communicate without envy."

"But what do you think? A certain man had two sons," etc. Above, the Lord repressed their questioning by his own question; here he rebukes those who were questioning him. And first concerning disobedience; second concerning malice, and this according to two parables, of which the second expounds and declares the other. Concerning the first, two things. First he sets down the parable; second, the exposition, at "Jesus says to them," etc. Concerning the first, three things. First he commits the judgment to his hearers; second he narrates the deed; third he asks for their verdict. He says: "What do you think?" It is great testimony in his favor that he entrusts the judgment to his adversaries. Job 6:29: "Answer, I beseech you, without contention, and judge what is just."

Then he sets forth the deed: "A certain man had two sons." This man is God; the two sons are the two peoples. Ecclesiasticus 33:15: "Look upon all the works of the Most High: two and two, one against one." Or, two kinds of men, the righteous and sinners. Not just anyone is called righteous, but he who professes himself righteous; and not just anyone is called a sinner, but he who does penance. Or these two sons are clergy and laity. Obedience, then, is treated. And first the command is set down; second, the refusal; third, the fulfillment.

"And approaching the first." The first is the people of the gentiles, who began from Noah, just as the people of the Jews began from Abraham. Likewise the "first" is said to be the nation of the laity, because clergy exist for the sake of the laity, to instruct them. Hence "he approached the first," that is, the gentile people, through interior inspiration, or through the manifestation of angels. He said: "Son, go work today in the vineyard." The vineyard of God is justice. "Work, then, in the vineyard," that is, do the works of justice. And he says "today," as if for the whole time of your life. And when did he say it? When he inspired him inwardly, giving the light of reason. Psalm 4:6: "Many say: Who shows us good things? The light of your countenance, O Lord, is signed upon us."

Next the refusal is set down. "But he answering said, I will not." This is nothing other than to despise the commandments of God. Job 21:14: "We do not want the knowledge of your ways." Afterward follows the fulfillment: "But afterward, moved by repentance, he went." Jeremiah 31:19: "After you converted me, I did penance."

There follows the disobedience of the second: and first the command is set down, second the transgression. He says: "approaching the other" — this is the Jewish people, or the clergy, or those who call themselves righteous — "he said likewise." "But he answering said: I go, sir." He professes that he will keep justice; hence the Jewish people say: "All that the Lord commands we will do." So too the clergy and whoever are religious say the same. Hence he promised to go. "And he went not." Malachi 2:8: "But you have departed from the way, and have scandalized very many, you have made void the covenant, says the Lord of hosts."

Then he draws out the verdict: "Which of the two did the will of the father?" The first did not promise, but did it; the second promised, but did not do it. Which of these did the will of the father? They answer and say to him: "The first" — because it is better not to vow, than after the vow not to render what was promised, Ecclesiastes 5:4. And 2 Peter 2:21: "It is better not to have known the way of truth, than after having known it to turn back"; for there is a double sin there: the sin of disobedience and the transgression of a vow.

Next he applies the parable. And first he sets down the pre-eminence of the gentiles over the Jews, or of the laity over the clergy; second, he assigns the reason. He says to them: "Amen I say to you, that the tax collectors and harlots go before you into the kingdom of God." A like saying is above, 20:16: "And the last shall be first." Chrysostom asks why he sets down tax collectors and harlots rather than others. He answers that by "tax collectors" he understands sinners. The sin of the tax collectors is avarice, because when they collect the tributes, they acquire much for themselves, and seize more than was entrusted to them. But the sin of men is avarice, the sin of women is lust, since they are idle, and idleness has taught many evils. Ezekiel 16:49: "This was the iniquity of Sodom: abundance of bread, and idleness." "They go before you into the kingdom of God," that is, they draw nearer to the kingdom; above, chapter 12:41: "The men of Nineveh shall go before you," etc.

The reason follows. And first he says that the Jews were disobedient; second, that the tax collectors obeyed; third, that they did not follow him. He says: "John came to you in the way of justice" — because he led into the way of justice. Or, "in the way of justice," because he himself observed the way of justice, namely the way of penance — "and you did not believe him." For they said to him: "Are you Elijah?" And when he had said no, they said: "Why then do you baptize?" "But the tax collectors and harlots believed him." And this is found above in chapter 3, that they came to John to be baptized. "But you, seeing" — namely, that others were converted and fulfilled what he had commanded — "did not have repentance afterward, that you might believe him." For that man is the worst who does not repent of his deed. Jeremiah 8:6: "There is no one who does penance for his sin, saying: What have I done?"

"Hear another parable." The Lord had asked about baptism, and they were unwilling to answer; now, however, he questions them covertly, so that they do not perceive it; therefore he unfolds a parable, and does two things. First he sets down the parable; second he seeks out their verdict, at "When therefore the lord of the vineyard comes, what will he do to those farmers?" Concerning the first, three things. First the benefit bestowed is set down; second the demand for recompense is set down, at "But when the time of fruits drew near," etc.; third he sets down their ingratitude, at "And the farmers, having seized his servants," etc. Concerning the first, three things. First the planting of the vineyard is set down; second its adornment; third its leasing.

He says therefore: "There was a man, a householder, who planted a vineyard," etc. A like thing is set down in Isaiah 5:1, where it is said: "A vineyard was made for my beloved on a horn, a son of oil." But here he says that the householder plants the vineyard. Some say that there the invective is against the vineyard itself; hence it says: "What more ought I to have done for my vineyard?" But here it is against the farmers. Therefore it is expounded in two ways, according to Jerome and Chrysostom. The vineyard is said to be the Jewish people; Isaiah 5:7: "The vineyard of the Lord is the house of Israel." That it is against the farmers, is because, as to the present matter, this malice did not proceed from the people, but from the leaders; John 7:48: "Have any of the leaders believed in him?" Therefore it is not against the vineyard. This vineyard is not the house of Israel, but the justice of God, which is handed down secretly in sacred Scripture; hence he says "there was a man, a householder, who planted a vineyard," that is, the Jewish people; Psalm 79:9: "You transferred a vineyard out of Egypt." Or, he placed justice in the teaching of the law.

"And he set a hedge around it," for the protection of the vineyard; hence whatever is set up for guarding — whether the prayers of the saints, or the guardianship of the angels — is called a hedge; hence Hosea 2:6: "I will hedge your way with thorns." But if the vineyard is said to be justice, the hedge signifies the hidden words of Scripture. For according to the mystical understanding, the hidden things of Scripture are not to be disclosed to just anyone, because "that which is holy is not to be given to dogs," above, 7:6.

"And he dug a winepress in it." The winepress is set down so that the wine of charity may be pressed out. If by the vineyard the Jewish people is understood, by the winepress the altar of holocausts is understood. Likewise the martyrs are understood, who poured out their blood for the faith, Isaiah 63:3: "I have trodden the winepress alone." Or it can also be understood as the order of the prophets, in whom the wine of wisdom is pressed out. Or it can be said to be the depth of sacred Scripture. Likewise the whole fruit of the vineyard is gathered in the winepress: so whatever the soul is capable of, it ought to gather all of it to the praise of God.

"And he built a tower." By the tower the temple is understood. Micah 4:8: "And you, cloudy tower of the flock, to you shall come the former power." Or, the knowledge of God, Proverbs 18:10: "The name of the Lord is a most strong tower." Next, concerning the leasing: "and he let it out to farmers," that is, he established it under a fixed rent. The farmers are Moses and Aaron, who held the governance. Job 31:39: "If I have afflicted the soul of its farmers." Gregory: those who are set over the people. "He went into a far country" — the Lord, not by changing place, but by leaving man to his own judgment. Ecclesiasticus 15:14: "God from the beginning created man, and left him in the hand of his own counsel," that is, gave him over to his own judgment. Hence he is said to go into a far country, when he does not inflict punishment for every fault. Or, he did not appear as manifestly as before, namely as when he appeared in the bush, Exodus 3:2.

"But when the time of fruits drew near." Whoever produces some fruit expects a benefit; and thus the Lord expects that a benefit be rendered to him, for his own glory. As regards one man, fruit is not found in boyhood, but in full age; hence when he comes to adolescence, then fruit is sought: so when the people had been planted, and the law given, he sought fruit, and they did not recognize him. Jeremiah 8:7: "The kite in the sky has known its time; but my people have not known the judgment of the Lord." "He sent his servants," that is, the prophets, "to the farmers," that is, to the Jews, "that they might receive its fruits," that is, that they might induce men to act well. Below, chapter 28:34: "I send to you prophets, wise men, and scribes, and some of them you will kill," etc.

After this, malice is treated. And first as regards the first; second as regards the second; third as regards the third. "And the farmers, having seized his servants, beat one" — as Micah — "killed another" — as Isaiah — "and stoned another" — as Naboth. Hebrews 11:37: "They were stoned, they were cut asunder, they died by the slaying of the sword." "Again he sent others." Likewise he sent prophets one at a time, as Moses, and Aaron, and others; but afterward, in the time of David, he sent many bands of prophets. For the Lord wills to fight his mercy against their malice. "And they did to them likewise." Deuteronomy 31:27: "You have always acted contentiously against the Lord."

Third follows: "But last of all he sent to them his son," etc., which was the consummation of malice. And he does three things. First the mercy of the Lord is set down; second, their malice; third, the execution of the wicked purpose. "But last of all he sent to them his son." Hebrews 1:1: "God, having spoken of old in many ways and in many manners to the fathers by the prophets, last of all has spoken to us in his Son." "He sent to them his son, saying: perhaps they will reverence my son." But what is meant by his saying "perhaps"? Was he himself ignorant? Jerome says that this manner of speaking, in a doubtful way, signifies the freedom of the will, so as to show what they would become — because he who does not honor the son does not honor the father. Or he speaks thus because some did reverence him.

Next the purpose of malice is set down. And first the deliberation is set down; second, the purpose; third, the malice. "But the farmers, 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 the father, because what he asks he obtains. Psalm 2:8: "Ask of me, and I will give you the nations for your inheritance." Likewise he is heir because whatever the father has, he also has; for he is not called heir as some other person who receives an inheritance upon the father's death, but because whatever is the father's is always his own as well. But against this: "if they had known, they would never have crucified the Lord of glory," 1 Corinthians 2:8. This is true if they had known truly, but they knew by conjecture.

There follows the purpose: "Come, let us kill him." Wisdom 2:20: "Let us condemn him to a most shameful death." And what is the purpose? "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 were unwilling to bear the yoke of Christ, and so they came to bear the yoke of the Romans. Hence John 11:48: "Lest perhaps the Romans come, and take away our place and nation."

Next the execution is set down: "and having seized him, they cast him out of the vineyard, and killed him" — because they crucified him outside the gate of the city, and thus killed him as though he were an alien to the vineyard. Isaiah 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 should confess the name of Christ would be put out of the synagogue.

Next he asks for their verdict: "When therefore the lord of the vineyard comes, what will he do to those farmers?" Thus subtly does the Lord ask, that they judge against themselves, just as Nathan did to David, when he sinned with Bathsheba. The verdict is set down: "he will destroy those wicked men wickedly" — that is, with destruction both present and future. And they say "wickedly," that is, harshly. Above, 7:2: "With what measure you measure, it shall be measured to you again." Wisdom 6:7: "The mighty shall suffer mighty torments." "He will destroy those wicked men wickedly, and will let out his vineyard" — that is, his people — "to other farmers" — that is, to the apostles — "who will render him the fruit in its seasons." Psalm 1:3: "And he shall be like a tree, which is planted near the running streams of waters, which shall bring forth its fruit in its season." Job 34:24: "He shall crush many and countless men, and shall make others stand in their place."

And here is a question, why in Mark the Lord answers this, whereas here it is the Jews. The solution: I say that first the Lord said it, afterward they themselves said it. Likewise in Luke it is found that when the Lord said this, they themselves said, "God forbid." The true answer is that first they themselves said it, and afterward, understanding that it was against themselves, they said, "God forbid." Likewise it is true that the leaders said it. And although they perceived that it was against themselves, they did not contradict it; rather it was the people who said, "God forbid."

"Jesus says to them." Here the confirmation is set down. And first the authority is set down; second, the exposition. He says: "Did you never read in the Scriptures" — this is read in Psalm 117:22 — "the stone which the builders rejected, the same has become the head of the corner"? And he sets down four things. First he sets down the rejection; second, the dignity; third, the cause; fourth, the wonder.

He says "the stone," etc. The stone is Christ, who is called a stone from many likenesses. Isaiah 28:16: "Behold, I will lay in the foundations of Zion a cornerstone," etc. The builders are the apostles. Let each one see how he builds. Hence "that stone which they rejected," that is, cast out, "has become," that is, been constituted, "the head of the corner," that is, the head of the Jews and the gentiles. Hence he himself became the head of the Church. But they might say: he made himself head; therefore it says "this has been done by the Lord." Psalm 117:16: "The right hand of the Lord has wrought strength," etc. And what sort of exaltation is this? "And it is wonderful in our eyes"; Habakkuk 1:5: "Look among the nations, and see, and wonder, and be astonished; for a work is done in your days, which no one will believe when it is told." For so great was the dignity, that it would not have been done, had not the grace of God brought it about. Ephesians 2:8: "By grace you are saved through Christ."

Next he expounds it; and he sets down two conclusions. First, that which was said concerning the parable; second, that which is drawn from what was said in the authority cited. It is said therefore: "Therefore I say to you that the kingdom shall be taken from you" — that is, sacred Scripture — because you will lose the understanding of sacred Scripture. John 12:40: "He has 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, it means the headship over the Church of the faithful, because their glory has been transferred. "And it shall be given to a nation yielding its fruits." Isaiah 55:4: "Behold, I have given him as a witness to the peoples, a leader and master to the gentiles. Behold, you shall call a nation which you did not know, and nations that did not know you shall run to you."

But how is it given to them? Above it was said that he let it out; here, however, that it is given. Because when it does not produce fruit, it is called a leasing, or a hired arrangement; but when it is given, then it produces fruit.

He sets down a twofold punishment: "and he who shall fall upon this stone shall be broken." It is expounded, according to Jerome, thus: he falls upon the stone Christ, who holds the faith concerning him, that is, concerning Christ, but falls through the sin which he commits against him. Therefore sinners fall, because they do not have charity. "But upon whomever it shall fall, it will crush him." But Christ falls upon unbelievers. This is the difference: that when a vessel falls upon a stone, the vessel is not broken on account of the stone, but on account of the manner of the fall, according as it falls from a greater height; but when the stone falls upon the vessel, it crushes it according to the greatness of the stone. Thus, when a man falls upon the stone Christ, he is then broken according to the magnitude of his sin; but when he becomes an unbeliever, he is utterly crushed. Or, someone falls upon the stone when he sins by his own choice; but the stone falls upon him precisely when Christ punishes him, and then he is wholly ground to pieces. Psalm 17:43: "I will grind them to pieces like dust before the face of the wind."

There follows the time of malice: "and when they had heard it, they knew that he spoke of them." And there follows the malice: "and wishing to lay hold of him, they feared the crowds, because they held him as a prophet." And it is plain.