21:24–42
verse 24. But if we shall say, of men; we fear the people; for all hold John as a prophet. Wherefore did ye not believe him, declaring Me to be Messiah, and persuading you to prepare by repentance for My grace and salvation? We fear the multitude, understand, lest they should stone us, as Luke adds (Luk_20:5). As a prophet: The word, as, is the mark of truth, not of likeness. It means, all held John for a true and a great prophet, and therefore sent by God. For a prophet is the ambassador, seer, and interpreter of God. Thus it is said of Christ (John 1.), "We saw His glory, the glory as of the Only Begotten of the Father," where as denotes reality, not similitude. Meaning, "We saw the glory of Him, as verify the Only Begotten Son of God, or, of Him who was the true and Only Begotten of God."
And they answered Jesus and said, We know not. They lie; for they had seen the life of John, as well as his most holy and divine preaching, sealed by his death and martyrdom for the sake of chastity. But dishonesty would rather lie than be convicted of falsehood and convinced of dishonesty.
And He said unto them, Neither tell I you by what authority I do these things. It means, "Ye are not willing to answer My question, wherefore neither will I answer yours, because the solution of yours depends upon Mine. But ye say that ye do not know it, and ye lie. I say that I know, but am unwilling to say; and I speak the truth, that I may confound and put down your insolence." For by this answer Christ stopped the mouth of the Scribes, so that they were as silent as mice, nor did they dare again to open their lips. Whence S. Jerome says: "He showed that they knew, but would not answer, and that He knew, and did not answer, because they kept back what they knew.
How seemeth it to you? Christ, by the following parable, convicted the Scribes and Phariseeswho said that they knew not whether the baptism of John were from heaven or of menof the utmost dishonesty and obstinacy; because, although they wished to be accounted sons of God, yet refused to receive John who was sent by God, and would not believe His preaching, nor do penance. Moreover, Christ in this place, says S. Chrysostom, brings in guilty the judges themselves, with a great confidence in justice, where the cause is entrusted to the adversary. But He employs a parable, that they may not perceive how they are pronouncing sentence against themselves: "A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards 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 of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Verses 28-32.)
This parable scarcely needs an explanation, because Christ applies and explains it. In truth, the firstbeing at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyarddenotes the publicans and harlots; who at first by their sins repelled the will and law of God, but afterwards by John's preaching came to a better mind, and did penance, and lived chastely and justly, according to the law of God. The second sonwho said to his father that he would go into the vineyard, but broke his word, and went notdenotes the Scribes and Pharisees; who always had the law of God in their mouths (as though they were most zealous and religious observers of it), but did not fulfil it in their deeds, but by lust, rapine, and usury acted contrary to it. Wherefore they provoked the heavy displeasure and anger of God against them, as well on account of their wickedness itself as because of their hypocrisy and feigned observance of the Law. For such hypocrisy and duplicity grievously provokes God.
Go beforeGreek, προάγουσιν, in the present tense; future in Vulg. Meaning as follows: "The publicans and harlots precede you, 0 ye Scribes, i.e., they go before you in the way of God and of virtue, and advance to Heaven by the pattern of faith, repentance, and change of life; and therefore they will indeed precede and go before you into the kingdom of Heaven, into which ye wicked ones will never enter, although ye might enter if ye would repent and change your lives. Thus (Mat_5:19) the least in the kingdom of Heaven are the impious and the reprobate, who shall be shut out of it.
In the way of justice; the Syriac is, walking in the way of rectitudei.e., leading a life perfectly just, right, holy and blameless.
Neither repentedi.e., did not do penance. The Greek is ου̉ μετεμελήθητε, did not repent and amend.
Mystically. Publicans and harlots denote the Gentiles, who at first were slaves to idols and vices, and afterwards were converted by the preaching of the Apostles, and served God and virtue. The Pharisees and Scribes denote the Jews, who seemed to worship God, but really despised Him, since they despised Christ who was sent by Him, and hardened their hearts in this perfidy. Whence S. Jerome, S. Chrysostom, Origen, S. Athanasius, Bede, Euthymius, Maldonatus, Jansen, and others, passim, interpret the parable of them.
Tropologically. Christ shows, says S. Chrysostom, that the populace and plebeians, who some time or other are converted, are better than priests who are never converted.
Tropologically. Ordinary Christians and lay people who, from a desire of holiness, keep evangelical counsels, although they are not bound to them by vow or profession, are like the first son. Priests, monks, and religious, who have taken vows of poverty, chastity, and obedience, and afterwards break them, are like the second son.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen 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. But last of all he sent unto them his son, saying, They will reverence my son. 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 his inheritance. And they caught him, and cast him out of the vine-yard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons" (Verses 33-41). Christ turns the point of this parable against the Scribes and Pharisees, His adversaries; but borrows it from Isaiah (Isa_5:1), that He may add weight to it, so as to press and convince them. For Isaiah there made use of it, and predicted that Christ would use it. For Isaiah begins his fifth chapter thus. "I will sing to my beloved (Christ Incarnate) a song of my kinsman of his vineyard. A vineyard has been made for my beloved in the horn of a son of oil" (Vulg.)i.e., in a horn of olives, meaning in Judæa, which was strong and lofty like a horn, and fertile and rich like an olive. I have expounded this at length on Isaiah v.; from whence I will repeat summarily what has been there said, and will go through the whole parable in a few words.
1 The man planting a vineyard is God founding the Church, or synagogue, according to Psa_80:9. "Thou hast transplanted a vine out of Egypt, Thou hast cast out the nations (from Canaan), and there planted the vine," i.e., the Synagogue, or Temple of the Jews.
2. The hedge, the wine press and the tower erected in the vineyard signify that God provided abundantly for His Church all things necessary. Literally however by the hedge you may understand, with S. Jerome, the wall of Jerusalem; or strong princes like David and the Maccabees, with the Interlinear; or the Law, with Auctor Imperfecti, and S. Irenæus (lib. 4. cap. 70). hedged it round about, the Syriac has, protected it on all sides by a wall.
The wine press is the Altar where the blood of the victims was poured out. So Origen, S. Jerome, Bede, Theophylact, Euthymius. The wine press is said to be dug, because formerly small lakes were cut out, or dug, for the purpose. Or as Mark says (Mar_12:1) a lake: where they received the new wine pressed from the grapes by the press. This is plain from Isa_5:2. Tropologically, the wine press says S. Jerome, denotes the martyrs. Whence the Psalms 8. 81, and 84. are entitled, For the wine presses. But S. Hilary thinks the prophets are meant, into whom the richness of the Holy Ghost very warmly flowed. S. Chrysostom by the wine press understands the word of God, which presses and torments man, through the opposition of the flesh.
The tower of the vineyard, i.e., of the synagogue was the temple of Jerusalem, and God's worship there. So Origen, the Chaldee, S. Hilary, Bede, Theophylact, Euthymius. Mystically, the prophets, pastors and teachers, together with the kings and princes of the people were the tower. For they as from a tower were the watchmen of the people. So the same. Whence S. Hilary says, "A tower denotes the eminence of the law, which towered towards heaven, and from which the Advent of Christ might be watched for.
3. The inhabitants of the vineyard were the princes of the people: for it is their part to rule and guide the people. To work in the vine-yard, is to do justice, says S. Chrysostom.
4. God went into a far country, because, as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them, as though He had gone elsewhere.
5. The time of fruits, i.e., of the observance of the law and worship of God was in the time of David, Solomon, Josaphat, Hezekias, Josias, &c., when the Jews were able to live quietly to themselves and to God, as they ought. Or rather this time was always; because they were always bound to serve God, and bring forth the fruit of good works. Whence Maldonatus thinks this pertains to the figures and adornment of the parable.
6. The servants sent by God to the vineyard, i.e., the synagogue, to gather its fruits were Isaiah, Jeremiah, Ezekiel, and the rest of the prophets, whom the Jews killed, because they reproved their vices, stoning some of them, as Jeremiah. And He sent them a second time, and more than the first, that by His diligence and His love He might overcome the wickedness of the husbandmen. Whence S. Chrysostom says, "Through all the grades of wickedness the mercy of God went on increasing, and through all the steps of God's mercy, the wickedness kept increasing." Wherefore at length God sent unto them His Son, that is Christ, now Incarnate, whom as the Heir of the Synagogue, the Scribes both slew and crucified without the city, i.e., outside of Jerusalem, on Mount Calvary, that they themselves might preside over and rule the synagogue, and enrich and magnify themselves by means of it. Instead of they will reverence My Son, the Syriac has, they will be ashamed on account of My Son.
Lastly, every one's vineyard that he must till is his soul. To a pastor it is his parish: to a bishop, his diocese: to a magistrate, the state; that they may bring forth the fruit of good works and virtues. The hedge is the laws and statutes: the keepers are the angels: the tower is meditation, reason, forethought: the wine press is tribulation, mortification, the cross. "A servant is sent," says Rabanus, "when the law, a psalm, or a prophecy is read: he is cast out when they are blasphemed or despised. He kills the heir, who tramples on the Son of God, and does despite to the Spirit of grace. The vineyard is given to another when the humble receive the grace which was despised by the proud."
Moreover, The man planting the vineyard is God, who is called a man, says S. Chrysostom, by similitude, not reality. By nature He is Lord, by kindness Father, according to the words in Isaiah "The vineyard of the Lord of Sabaoth is the house of Israel."
They (the Scribes) say unto Him, He will miserably destroy those wicked men. You will say, Mark and Luke assert that Christ said this; how then does Matthew attribute the same words to the Scribes? I may reply with S. Chrysostom and Euthymius, that the Scribes said it first, and afterwards Christ repeated and confirmed the same, in such manner and gesture that from thence, and from what preceded and followed (as Abulensis rightly observes, quæst. 20), the Scribes sufficiently understood that it was spoken of them; and then they added, God forbid, as Luke has (c. Luk_20:16).
He will miserably destroy the wicked: namely, the wicked ones of the vineyard, i.e., the husbandmen of the Church, or the Scribes, with their followers, who killed the prophets and Christ. God will destroy them by Titus and Vespasian in this life, and by the devils in hell.
And will let out His vineyard to other husbandmen (viz., the Apostles and their successors), who shall render to Him the fruits in their seasons. This fruit of the vineyard, i.e., of the Church of God, is made manifest in the conversion of the whole world to the faith and holiness of Christ, and especially in the constancy of so many thousands of virgins and martyrs. The rejection of the Jews and the conversion of the Gentiles are here foretold, as Christ teaches,
The Douay's opening is almost unreadable as it stands: Woe to the provoking and redeemed city, the dove (v. 1). Haydock gives the Hebrew behind it — "Woe to the famous, and defiled, and oppressing city" — and notes that the Septuagint agrees with the Latin if one only exchanges famous for provoking. What survives every version is the tenderness of the epithet set against the indictment. A second word repays the same attention. When God promises that Jerusalem shalt not be ashamed for all thy doings (v. 11), Haydock points out that doings is literally "inventions" — religion of one's own choosing. The sin being forgiven is not lawlessness but improvisation in worship.
Calmet builds the whole oracle out of that first image: the city had been treated like a spouse, a dove, and yet proved faithless. Menochius sharpens the ingratitude — redeemed out of Egypt, the Jews went after idols (Osee vii. 11) — and Worthington draws the conclusion that being freely chosen and favoured above other places is precisely what makes the chastisement inescapable. Her failure of trust was practical: she had recourse to the princes of Assyria and of Egypt, which proved her ruin. The promised repair is a chosen lip (v. 9), which Symmachus renders "pure" and Theodoret explains as speech in which idols are no longer so much as named; the one shoulder of the same verse Calmet takes as people carrying a burden together, the Septuagint as being "under one yoke." Here the commentators divide. Origen, in the eighth book against Celsus, and the Jews known to St. Jerome read the verse as a reversal of Babel in the days of the Messias. Calmet calls the reading forced — it suffices, he says, that people unite in faith and obey the Church — and holds that the verse was verified only after Christ's coming, when all peoples came to adore the Lord. What turns on it is whether the prophecy promises a restored tongue or a restored allegiance. Calmet's answer is confirmed by v. 11: the holy mountain itself goes, the temple destroyed, Haydock says, so that all may know God is attached to virtue alone and not to any edifice or place. Menochius adds the diagnosis — they had trusted the building too much, as Jeremias vii. 4 complains.
What is left standing is a poor and needy people (v. 12): "poor in spirit," Haydock glosses, and behind it a Hebrew that Calmet renders "meek and extenuated," those who trust not in themselves. He finds their portrait in Christ's disciples, who held riches cheap and were immovable only where virtue was at stake; Menochius notes they were instructed by poor fishermen taught by God. The errors the passage names are still the live ones — devotion assembled to taste, confidence placed in the institution rather than in the God it houses, the boast of belonging to a holy place. Against them the text sets an unspectacular alternative. The peace of v. 13, Calmet insists, is spiritual, the peace Christ grants in John xiv. 27 to those who fight their own passions, and Menochius names the food that sustains it: the word of God and the blessed Eucharist. The image the prophet leaves is pastoral and unheroic — a small, unashamed people that feeds and lies down, with none to make them afraid.