Hear ye another parable. There was a man an householder, who planted a vineyard, and made a hedge round about it, and dug in it a press, and built a tower, and let it out to husbandmen; and went into a strange country.

“(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 shew 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.”

“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.”

“Hear another parable,.... Which, though Luke says was spoken to the people, who, were gathered round about him, yet was directed to, and against the chief priests; who continued with him till it was delivered, and the application of it made; when they perceived it was spoken of them. The design of it is, to set forth the many favours and privileges bestowed on the Jewish nation; their unfruitfulness, and the ingratitude of the principal men among them; and their barbarous usage of the servants of the Lord, and particularly of the Son of God himself: the consequence of which would be, the removal of the Gospel from them, and the miserable destruction of them. So that this parable is partly a narrative, of some things past, and partly a prophecy of some things to come: there was a certain householder: by whom the great God of heaven and earth is meant; who may be so called, either with respect to the whole world, which is an house of his building, and the inhabitants of it are his family, who live, are nourished, and supplied by him; or to the church, the house of the living God, the family in heaven and in earth, called the household of God, and of faith; or to the people of Israel, often called the house of Israel, the family, above all the families of the earth, God took notice of, highly favoured, and dwelt among, Which planted a vineyard: of the form of a vineyard, the manner of planting it, and the size of it, the Jews say many things in their Misna (f), "He that plants a row of five vines, the school of Shammai say, "it is a vineyard"; but the school of Hillell say, it is not a vineyard, unless there are two rows--he that plants two vines over against two, and one at the tail or end, , "lo! this is a vineyard"; (it was a little vineyard;) but if two over against two, and one between the two, or two over against two, and one in the midst, it is no vineyard, unless there are two over against two, and one at the tail or end. Again (g), "a vineyard that is planted with less than four cubits (between every row), R. Simeon says, is no vineyard; but the wise men say it is a vineyard. And the decision is according to them. Now by this vineyard is meant, the house of Israel and the men of Judah, the nation of the Jews, as in Isa 5:7 from whence our Lord seems to have taken many of the ideas expressed in this parable; who were a people separated from the rest of the world, and set with valuable plants, from whom fruit might reasonably be expected: the planting of them designs the removing them out of Egypt, the driving out the natives before them, and settling them in the land of Canaan, where they were planted with choice vines, such as Joshua, Caleb, &c. and where they soon became a flourishing people, though for their iniquities, often exposed to beasts of prey, the neighbouring nations, that were suffered at times to break in upon them. The Jews often speak (h) of the house of Israel, as the vineyard of the Lord of hosts, and even call their schools and universities vineyards: hence we read (i) of , the vineyard in Jabneh, where the scholars were placed in rows, as in a vineyard, And hedged it round about; as it was usual to set a hedge, or make a wall round a vineyard, which according to the Jewish writers, was to be ten hands high, and four broad; for they ask (k), "rdg hz ya, "what is a hedge?" That which is ten hands, high. And elsewhere (l), "An hedge that encompasses a vineyard, which is less than ten hands high, or which is ten hands high, but not four hands broad, it has no circuit (or void place between that and the vines)--an hedge which is ten hands high, and so a ditch which is ten hands deep, and four broad, lo! this is lawful to plant a vineyard on one side of it, and herbs on the other; even a fence of reeds, if there is between the reeds the space of three hands, lo! this divides between the vineyard and the herbs, as an hedge. By this "hedge" is designed, either the law, not the oral law, or the traditions of the elders, which the Jews (m) call , "an hedge for the law", which was none of God's setting, but their own; but either the ceremonial law, which distinguished them from other people, was a middle wall of partition between them, and the nations of the world, and kept them from coming among them, and joining together; or the moral law, which taught them their duty to God and man, and was the means of keeping them within due bounds; or else the protection of them by the power of God, which was an hedge about them, is here intended; and which was very remarkable at the time of their three feasts of passover, pentecost, and tabernacles; when all their males went up to Jerusalem, and the whole country was, left an easy prey to the nations about them; but God preserved them, and, according to his promise, suffered not their neighbours to have any inclination or desire after their land, And digged a winepress in it; which is not "the ditch", that went through a, vineyard; for this cannot be said of a winepress, and is Dr. Lightfoot's mistake (n); but "the winefat", in which they squeezed the grapes and made the wine, and this used to be in the vineyard: the rule about it is this, "Mrkbv tgh, the winepress that is ten hands deep and four broad, R. Eliezer says, they may set in it; but the wise men do forbid it (o). By this may be meant, the altar where the drink offerings of wine were poured forth; and so the Targumist (p) renders it by "my altar I have given them, to atone for their sins": though one of their commentators (q), by it, understands the prophets, who taught Israel the law, that their works might be good before God and men; they urged and pressed them to the performance of them, as grapes are squeezed in the winepress: and built a tower; the same the Jews call "the watch house"; which was an high place, in which the watchman stood to keep (r) the vineyard, and which was built in the vineyard; of this they say, "Mrkbv hrmwv, the "watch house which is in the vineyard", that is ten hands high and four broad, they set in it (s). By this is meant, either the city or Jerusalem, which stood in the midst, and on the highest part of the land of Israel; or the temple, which stood on the highest part of Jerusalem, where the priests and Levites kept their watch every night; and so the Targumist (t) interprets it, by "my sanctuary I built among them": that is, the temple: and let it out to husbandmen; of which there were different sorts, as there were different methods of hiring and letting out fields and vineyards among the Jews: one sort was called and such was he, who hired of his neighbour a field to sow in it, or a vineyard to eat of the fruit of it, for a certain sum of money yearly; see Sol 8:11 another sort was called and this was one that hired a field, or a vineyard, and agreed to give the proprietor of it yearly, so many measures of the fruit thereof, whether it yielded more or less; and there was a third sort, called or and such was he, who agreed to give the owner half, or a third, or a fourth part of the increase of the field, or vineyard (u). Now it is not of the former, but of the latter sort of letting out and farming, that this is to be understood; not of letting it out for money, but for fruit, as appears from Mat 21:34 and by the husbandmen are meant, the rulers of the Jews, civil and ecclesiastical, especially the latter; the priests, Levites, and Scribes, who were intrusted with the care of the Jewish people, to guide and instruct them, and cultivate the knowledge of divine things among them, that they might bring forth fruits of righteousness; and to offer their gifts and sacrifices, and the like, which are meant by letting out the vineyard to them: and went into afar country; which must be interpreted consistent with the omnipresence of God, who is every where, and cannot be said properly to move from place to place; but fills heaven and earth with his presence, and cannot be contained in either: but this phrase seems to design his taking up his residence in the thick darkness, in the tabernacle and temple, when the civil and ecclesiastical state of the Jews was settled, and God did not appear to them in that visible manner he had done before; but having fixed their order of government, worship, and duty, left them to themselves and their rulers; for many years; in which he expressed much longsuffering and patience towards them, (f) Misna Kilaim, c. 4. sect. 5, 6. Maimon. Hilch. Kilaim, c. 7. sect. 7. (g) Ib. c. 5. sect. 2. Maimon ib. sect. 1. (h) Tzeror Hammor, fol. 148. 2. Zohar in Exod. fol. 2. 1. (i) T. Hieros. Beracot, fol. 7. 4. T. Bab. Yebamot, fol. 42. 2. (k) Misn. Kilaim, c. 4. sect. 3. (l) Maimon. Hilch. Kilaim, c. 7. sect. 14, 15. (m) Pirke Abot. c. sect, 1. (n) Horae in Mark xii. 1. (o) Misn. Kilaim, c. 5. sect. 3. (p) Targum Jon. in Isa. v. 2. Vid. T. Hicros. Succa, fol. 54. 4. (q) R. David Kimchi in loc. (r) Maimon. in Misn. Kilaim, c. 5. sect. 3. Aben Ezra in Isa. v. 2. (s) Misn. Kilaim, c. 5. sect. 3. Maimon. Hilch. Kilaim, c. 7. sect. 22. (t) Targum Jon. in Isa. v. 2. (u) T. Hieros. Demai, fol. 25. 1. Gloss in T. Bab. Moed. Katon, fol. 11. 2. & in Bava Metzia, fol. 103. 1. in Avoda Zara, fol. 21. 2. Maimon. Hilch. Shecirut, c. 8. sect. 1, 2. Bartenora in Misn. Pea, c. 5. sect. 5. & in Demai, c. 6, sect. 1.”

“A certain master of a family, &c. This master is God; the vineyard, the Jews; the husbandmen, the Jewish priests; the servants, God’s prophets, sent from time to time: the son, called (Mark xii. 6,) his only and most dear son, is our Saviour Jesus Christ, whom they persecuted to death. (Witham) — By this parable, our Saviour teaches the Jews that the providence of God had wonderfully watched over them from the beginning, that nothing had been omitted to promote their salvation, and that notwithstanding his prophets had been put to most cruel deaths, still the Almighty was not turned away from them, but had at length sent down his only Son, who should suffer at their hands the inexpressible ignominies and tortures of his cross and passion. (St. Chrysostom, hom. lxix.)”

“Hear another parable: There was a certain householder, which planted a vineyard--(See on Luk 13:6). and hedged it round about, and digged a winepress in it, and built a tower--These details are taken, as is the basis of the parable itself, from that beautiful parable of Isa 5:1-7, in order to fix down the application and sustain it by Old Testament authority. and let it out to husbandmen--These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up. and went into a far country--"for a long time" (Luk 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mar 4:26.”

“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.”