Christ rides into Jerusalem upon an ass. He casts the buyers and sellers out of the temple, curses the fig tree and puts to silence the priests and scribes.
Being now come to the place of his Passion, he entereth with humility and triumph together: 12 Sheweth his zeale for the house of God ioyned with great maruels. 15 And to the Rulers he boldly defendeth the acclamations of the children. 〈◊〉 He curseth also that fruitles lea••e tree: 23 auoucheth his power by the witnes of Iohn: 28 and foretelleth his in two parables their reprobation (with the Gentils vocation) for their wicked deserts, 42 and consequently their irreparable damnation that shal ensue therof.
1And when they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,E avvicinandosi a Gerusalemme, arrivati che furono a Betfage al monte Oliveto, allora Gesù mandò due discepoli,AND vvhen they drevv nigh to Hierusalem, and vvere come to Beth-phagee vnto Mount-oliuet, then IESVS sent tvvo disciples,Et cum appropinquassent Jerosolymis, et venissent Bethphage ad montem Oliveti: tunc Jesus misit duos discipulos, 2Saying to them: Go ye into the village that is over against you: and immediately you shall find an ass tied and a colt with her. Loose them and bring them to me.Dicendo loro: Andate nel castello, che vi sta dirimpetto, e subito troverete legata un'asina, e con essa il suo asinino: scioglietela, e conducetemela.saying to them, Goe ye into the tovvne that is against you, and immediatly you shal finde an asse tied and a colt vvith her: loose them & bring them to me:dicens eis: Ite in castellum, quod contra vos est, et statim invenietis asinam alligatam, et pullum cum ea: solvite, et adducite mihi: 3And if any man shall say anything to you, say ye that the Lord hath need of them. And forthwith he will let them go.E se alcuno vi dirà qualche cosa, dite, che il Signore ne ha bisogno: e subito ve li rimetterà.and if any man shal say ought vnto you, say ye, that our Lord hath neede of them: and forthvvith he vvil let them goe.et si quis vobis aliquid dixerit, dicite quia Dominus his opus habet: et confestim dimittet eos. 4Now all this was done that it might be fulfilled which was spoken by the prophet, saying:Or tutto questo segui affinchè si adempisse quanto era stato detto dal Profeta, che disse:And this vvas done that it might be fulfilled vvhich vvas spoken by the Prophet, saying,Hoc autem totum factum est, ut adimpleretur quod dictum est per prophetam dicentem: 5Tell ye the daughter of Sion: Behold thy king cometh to thee, meek and sitting upon an ass and a colt, the foal of her that is used to the yoke.Dite alla figliuola di Sion: Ecco, che il tuo re viene a te mansueto, cavalcando un'asina, ed un asinello puledro di un'asina da giogo.Say ye to the daughter of Sion, Behold thy king commeth to thee, meeke, & sitting vpon an asse and a colt the fole of her that is vsed to the yoke.Dicite filiæ Sion: / Ecce rex tuus venit tibi / mansuetus, sedens super asinam, / et pullum filium subjugalis. 6And the disciples going, did as Jesus commanded them.I discepoli andarono, e fecero, come aveva lor comandato Gesù:And the disciples going, did as IESVS commaunded them.Euntes autem discipuli fecerunt sicut præcepit illis Jesus.
7And they brought the ass and the colt and laid their garments upon them and made him sit thereon.E menarono l'asina e l'asinello, e misero sopra di essi le loro vestimento, e lo fecero montar sopra.And they brought the asse and the colt: and laide their garments vpon them, and made him to sit thereon.Et adduxerunt asinam, et pullum: et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt. 8And a very great multitude spread their garments in the way: and others cut boughs from the trees and strewed them in the way.E moltissimi delle turbe disteser le loro vesti per la strada; altri poi tagliavano rami dagli alberi, e li gettavano per la strada:And a very great multitude spred their garments in the vvay: and others did cut boughes from the trees, and stravved them in the vvay:Plurima autem turba straverunt vestimenta sua in via: alii autem cædebant ramos de arboribus, et sternebant in via: 9And the multitudes that went before and that followed cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.E le turbe, che precedevano, e quelle, che andavangli dietro, gridavan dicendo: Osanna al Figliuolo di David: benedetto colui, che viene nel nome del Signore: Osanna nel più alto de' cieli.and the multitudes that vvent before and that folovved, cried, saying, Hosanna to the sonne of Dauid: blessed is he that commeth in the name of our Lord. Hosanna in the highest.turbæ autem, quæ præcedebant, et quæ sequebantur, clamabant, dicentes: Hosanna filio David: benedictus, qui venit in nomine Domini: hosanna in altissimis. 10And when he was come into Jerusalem, the whole city was moved, saying: Who is this?Ed entrato ch'ei fu in Gerusalemme, si levò tutta la città a rumore, domandando: Chi è costui?And vvhen he vvas entred Hierusalem, the vvhole citie vvas moued, saying, who is this?Et cum intrasset Jerosolymam, commota est universa civitas, dicens: Quis est hic ? 11And the people said: This is Jesus, the prophet from Nazareth of Galilee.I popoli però dicevano: Egli è Gesù il profeta da Nazaret nella Galilea.And the people said, This is IESVS the Prophet, of Nazareth in Galilee.Populi autem dicebant: Hic est Jesus propheta a Nazareth Galilææ. 12And Jesus went into the temple of God and cast out all them that sold and bought in the temple and overthrew the tables of the money changers and the chairs of them that sold doves.Ed entrò Gesù nel tempio di Dio, e scacciò tutti quelli, che compravano, e vendevano nel tempio; e rovesciò le tavole de' banchieri, e le sedie di coloro, che vendevano le colombe:And IESVS entred into the temple of God, and cast out al that sold and bought in the temple, and the tables of the bankers, and the chaires of them that sold pigeons he ouerthrevve:Et intravit Jesus in templum Dei, et ejiciebat omnes vendentes et ementes in templo, et mensas numulariorum, et cathedras vendentium columbas evertit:
13And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves.E disse loro: Sta scritto: La casa mia sarà chiamata casa di orazione: ma voi l'avete fatta spelonca di ladri.and he saith to them, It is vvritten, My house shal be called the house of prayer: but you haue made it a denne of theeues.et dicit eis: Scriptum est: Domus mea domus orationis vocabitur: vos autem fecistis illam speluncam latronum. 14And there came to him the blind and the lame in the temple: and he healed them.E si accostarono a lui nel tempio de' ciechi, e degli zoppi: e li risanò.And there came to him the blinde, and the lame in the temple: and he healed them.Et accesserunt ad eum cæci, et claudi in templo: et sanavit eos. 15And the chief priests and scribes, seeing the wonderful things that he did and the children crying in the temple and saying: Hosanna to the son of David, were moved with indignation,Ma avendo i principi de' sacerdoti, e gli Scribi vedute le maraviglie da lui operate, e i fanciulli, che gridavano nel tempio: Osanna al figliuolo di David, arsero di sdegno.And the cheefe priestes & Scribes seeing the maruelous things that he did, and the children crying in the temple, & saying, Hosanna to the sonne of Dauid: they had indignatiō,Videntes autem principes sacerdotum et scribæ mirabilia quæ fecit, et pueros clamantes in templo, et dicentes: Hosanna filio David: indignati sunt, 16And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?E dissero a lui: Senti tu quel, che dicono costoro? Ma Gesù disse loro: Si certamente. Non avete mai letto: dalla bocca de' fanciulli, e de' bambini di latte hai renduta perfetta laude?and said to him, Hearest thou vvhat these say? And IESVS said to them, Very vvel, haue you neuer read, That out of the mouth of infants and sucklings thou hast perfited praise?et dixerunt ei: Audis quid isti dicunt ? Jesus autem dixit eis: Utique. Numquam legistis: Quia ex ore infantium et lactentium perfecisti laudem ? 17And leaving them, he went out of the city into Bethania and remained there.E lasciati coloro, se ne andò fuori della città a Betania; e quivi pernottò.And leauing them, he vvent forth out of the citie into Bethania, and remained there.Et relictis illis, abiit foras extra civitatem in Bethaniam: ibique mansit. 18And in the morning, returning into the city, he was hungry.La mattina poi nel ritornare in città ebbe fame.And in the morning returning into the citie, he vvas an hungred.Mane autem revertens in civitatem, esuriit.
19And seeing a certain fig tree by the way side, he came to it and found nothing on it but leaves only. And he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.E vedendo lungo la strada una pianta di fico, si accostò ad essa: e non vi trovò altro, che foglie, e le disse: Non nasca mai più da te frutto in eterno. E subito il fico si seccò.And seeing a certaine figtree by the vvay side, he came to it: and found nothing on it but leaues only, and he saith to it, Neuer grovv there fruite of thee for euer. And incontinent the figtree vvas vvithered.Et videns fici arborem unam secus viam, venit ad eam: et nihil invenit in ea nisi folia tantum, et ait illi: Numquam ex te fructus nascatur in sempiternum. Et arefacta est continuo ficulnea. 20And the disciples seeing it wondered, saying: How is it presently withered away?Avendo ciò veduto i discepoli ne restarono ammirati, e dicevano: Come si è seccato in un attimo?And the disciples seeing it, marueled saying, Hovv is it vvithered incontinent?Et videntes discipuli, mirati sunt, dicentes: Quomodo continuo aruit ? 21And Jesus answering, said to them: Amen, I say to you, if you shall have faith and stagger not, not only this of the fig tree shall you do, but also if you shall say to this mountain, Take up and cast thyself into the sea, it shall be done.Ma Gesù rispose, e disse loro: In verità vi dico, che se avrete fede, e non vacillerete, farete non solo (quel, che è stato) di questo fico: ma quand'anche diciate a questo monte: Levati, e gettati in mare, sarà fatto.And IESVS ansvvering said to them, Amen I say to you, if you shal haue faith, and stagger not, not only that of the figtree shal you doe, but and if you shal say to this mountaine, Take vp and throvv thy self into the sea, it shal be done.Respondens autem Jesus, ait eis: Amen dico vobis, si habueritis fidem, et non hæsitaveritis, non solum de ficulnea facietis, sed et si monti huic dixeritis: Tolle, et jacta te in mare, fiet. 22And all things whatsoever you shall ask in prayer believing, you shall receive.E ogni qualunque cosa, che domanderete nell'orazione, credendo, la otterrete.And al things vvhatsoeuer you shal aske in prayer beleeuing, you shal receiue.Et omnia quæcumque petieritis in oratione credentes, accipietis. 23And when he was come into the temple, there came to him, as he was teaching, the chief priests and ancients of the people, saying: By what authority dost thou these things? And who hath given thee this authority?Ed essendo egli andato al tempio, i principi de' sacerdoti, e gli anziani del popolo se gli accostarono, mentre insegnava, egli dissero: Con quale autorità fai tu queste cose? E chi ha dato a te tal podestà?And vvhen he vvas come into the temple, there came to him as he vvas teaching, the cheefe Priests and auncients of the people, saying, In vvhat povver doest thou these things? and vvho hath giuen thee this povver?Et cum venisset in templum, accesserunt ad eum docentem principes sacerdotum, et seniores populi, dicentes: In qua potestate hæc facis ? et quis tibi dedit hanc potestatem ?
24Jesus answering, said to them: I also will ask you one word, which if you shall tell me, I will also tell you by what authority I do these things.E Gesù rispose loro: Fo ancor io a voi un'interrogazione, alla quale se mi risponderete, vi dirò io pure, con quale autorità fo queste cose.IESVS ansvvering said to them, I also vvil aske you one vvord: vvhich if you shal tell me, I also vvil tel you in vvhat povver I doe these things.Respondens Jesus dixit eis: Interrogabo vos et ego unum sermonem: quem si dixeritis mihi, et ego vobis dicam in qua potestate hæc facio. 25The baptism of John, whence was it? From heaven or from men? But they thought within themselves, saying:Il battesimo di Giovanni donde era egli? dal cielo, o dagli uomini? Ma eglino andavan pensando dentro di se, e dicevano:The Baptisme of Iohn vvhence vvas it? from heauen, or from men? But they thought vvithin them selues, saying,Baptismus Joannis unde erat ? e cælo, an ex hominibus ? At illi cogitabant inter se, dicentes: 26If we shall say, from heaven, he will say to us: Why then did you not believe him? But if we shall say, from men, we are afraid of the multitude: for all held John as a prophet.Se diremo, dal cielo, egli ci dirà: Perché dunque non gli avete creduto? Che se diremo, dagli uomini, abbiam paura del popolo; imperocché tutti tenevan Giovanni per profeta.If vve shal say from heauen, he vvil say to vs, vvhy then did you not beleeue him? but if vve shal say from men: vve feare the multitude, for al hold Iohn as a Prophet.Si dixerimus, e cælo, dicet nobis: Quare ergo non credidistis illi ? Si autem dixerimus, ex hominibus, timemus turbam: omnes enim habebant Joannem sicut prophetam. 27And answering Jesus, they said: We know not. He also said to them: Neither do I tell you by what authority I do these things.Risposero pertanto a Gesù con dire: Noi sappiamo. Ed egli pure disse loro: Nemmen io dico a voi, con quale autorità faccia tali cose.And ansvvering to IESVS they said, We knovv not. He also said to them, Neither do I tel you in vvhat povver I doe these things.Et respondentes Jesu, dixerunt: Nescimus. Ait illis et ipse: Nec ego dico vobis in qua potestate hæc facio. 28But what think you? A certain man had two sons: and coming to the first, he said: Son, go work to day in my vineyard.Ma che ne pare a voi? Un uomo aveva due figliuoli, e accostatosi al primo, gli disse: Figliuolo va, lavora oggi nella mia vigna.But vvhat is your opinion? A certaine man had tvvo sonnes: and comming to • the first, he said, Sonne, goe vvorke to day in my vineyard.Quid autem vobis videtur ? Homo quidam habebat duos filios, et accedens ad primum, dixit: Fili, vade hodie, operare in vinea mea.
29And he answering, said: I will not. But afterwards, being moved with repentance, he went.Ed egli rispose: Non voglio. Ma poi ripentito vi andò.And he ansvvering, said, I vvil not. But aftervvard moued vvith repentance he vvent.Ille autem respondens, ait: Nolo. Postea autem, pœnitentia motus, abiit. 30And coming to the other, he said in like manner. And he answering said: I go, Sir. And he went not.E accostatosi al secondo, gli disse lo stesso. E quegli rispose: Signore, io vado, e non andò.And comming to the other, he said likevvise. And he ansvvering, said, I goe Lord, and he vvent not.Accedens autem ad alterum, dixit similiter. At ille respondens, ait: Eo, domine, et non ivit: 31Which of the two did the father’s will? They say to him: The first. Jesus saith to them: Amen I say to you that the publicans and the harlots shall go into the kingdom of God before you.Quale dei due ha fatto la volontà del padre? Il primo, risposer essi. Gesù disse loro: In verità vi dico, che i pubblicani, e le meretrici anderanno avanti a voi al regno di Dio.Which of the tvvo did the fathers vvil? They say to him, The first. IESVS saith to them, Amē I say to you, that the Publicans and vvhoores goe before you into the kingdom of God.quis ex duobus fecit voluntatem patris ? Dicunt ei: Primus. Dicit illis Jesus: Amen dico vobis, quia publicani et meretrices præcedent vos in regnum Dei. 32For John came to you in the way of justice: and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, did not even afterwards repent, that you might believe him.Imperocché venne a voi Giovanni nella via della giustizia, e voi non gli credeste; ma i pubblicani, e le meretrici gli credettero: e voi ciò vedendo nemmen di voi vi pentiste per credere a lui.For Iohn came to you in the vvay of iustice: and you did not beleeue him. but the publicans and vvhoores did beleeue him: but you seeing it, neither haue ye had repentance aftervvard, to beleeue him.Venit enim ad vos Joannes in via justitiæ, et non credidistis ei: publicani autem et meretrices crediderunt ei: vos autem videntes nec pœnitentiam habuistis postea, ut crederetis ei. 33Hear 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.Udite un'altra parabola. Bravi un padre di famiglia, il quale piantò una vigna, e la cinse di siepe, e scavò, e ti fece un fattoio, e fabbricò una torre, e la diede a lavorare ai contadini, e andossene in lontan paese.An other parable heare ye: A man there vvas an housholder vvho planted a vineyard, and made a hedge round about it, and digged in it a presse, and builded a tovvre, and let it out to husbandmen: and vvent forth into a strange countrie.Aliam parabolam audite: Homo erat paterfamilias, qui plantavit vineam, et sepem circumdedit ei, et fodit in ea torcular, et ædificavit turrim, et locavit eam agricolis, et peregre profectus est.
34And when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof.Venuta poi la stagione de' frutti, mandò i suoi servi dai contadini per ricevere i frutti di essa.And vvhen the time of fruites drevve nigh, he sent his seruants to the husbandmen, to receiue the fruites thereof.Cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus ejus. 35And the husbandmen laying hands on his servants, beat one and killed another and stoned another.Ma i contadini, messe le mani addosso a' servi, altro ne bastonarono, altro ne uccisero, e altro ne lapidarono.And the husbandmen apprehending his seruants, one they beat, an other they killed, and an other they stoned.Et agricolæ, apprehensis servis ejus, alium ceciderunt, alium occiderunt, alium vero lapidaverunt. 36Again he sent other servants, more than the former; and they did to them in like manner.Mandò di nuovo altri servi in maggior numero di prima, e coloro li trattarono nello stesso modo.Againe he sent other seruants moe then the former: and they did to them likevvise.Iterum misit alios servos plures prioribus, et fecerunt illis similiter. 37And last of all he sent to them his son, saying: They will reverence my son.Finalmente mandò ad essi il sua figliuolo, dicendo: Avran rispetto al mio figlio.And last of al he sent to them his sonne, saying, They vvil reuerence my sonne.Novissime autem misit ad eos filium suum, dicens: Verebuntur filium meum. 38But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance.Ma i contadini, veduto il figliuolo, dissero tra di loro: Questi è l'erede: venite, ammazziamolo, e avremo la sua eredità.But the husbandmen seeing the sonne, said vvithin them selues, This is the heire, come, let vs kil him, and vve shal haue his inheritaunce.Agricolæ autem videntes filium dixerunt intra se: Hic est hæres, venite, occidamus eum, et habebimus hæreditatem ejus. 39And taking him, they cast him forth out of the vineyard and killed him.E presolo, lo cacciarono fuora della vigna, e l'uccisero.And apprehending him they cast him forth out of the vineyard, and killed him.Et apprehensum eum ejecerunt extra vineam, et occiderunt. 40When therefore the lord of the vineyard shall come, what will he do to those husbandmen?Tornato adunque che sia il padrone della vigna, che farà di que' contadini?When therfore the lord of the vineyard shal come, vvhat vvil he doe to those husbandmen?Cum ergo venerit dominus vineæ, quid faciet agricolis illis ?
41They say to him: He will bring those evil men to an evil end and will let out his vineyard to other husbandmen that shall render him the fruit in due season.Essi risposero: Manderà in malora i malvagi; e rimetterà la sua vigna ad altri contadini, i quali gliene renderanno il frutto a' suoi tempi.They say to him, The naughtie men he vvil bring to naught: and his vineyard he vvil let out to other husbandmen, that shal render him the fruite in their seasons.Aiunt illi: Malos male perdet: et vineam suam locabit aliis agricolis, qui reddant ei fructum temporibus suis. 42Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes.Disse loro Gesù: Non avete mai letto nelle scritture: La pietra, che fù rigettata da coloro, che fabbricavano, è divenuta fondamentale dell'angolo? Dal Signore è stata fatta tal cosa, ed è mirabile negli occhi nostri:IESVS saith to them, Haue you neuer read in the Scriptures, The stone which the builders reiected, the same is made into the head of the corner? By our lord was this done, and it is maruelous in our eyes.Dicit illis Jesus: Numquam legistis in Scripturis: Lapidem quem reprobaverunt ædificantes, / hic factus est in caput anguli: / a Domino factum est istud, / et est mirabile in oculis nostris ? 43Therefore I say to you that the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof.Per questo vi dico, che sarà tolto a voi il regno di Dio, e sarà dato a un popolo, che produca i frutti di esso.Therfore I say to you, that the kingdom of God shal be taken avvay from you, and shal be giuen to a nation yelding the fruites thereof.Ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it shall grind him to powder.E chi cadrà sopra questa pietra, si fracasserà: e quegli, su di cui ella cadrà, sarà stritolato.And he that falleth vpon this stone, shal be broken: and on vvhom it falleth, it shal al to bruise him.Et qui ceciderit super lapidem istum, confringetur: super quem vero ceciderit, conteret eum. 45And when the chief priests and Pharisees had heard his parables, they knew that he spoke of them.Ed avendo i principi de' sacerdoti, e i Farisei udite le sue parabole compresero, che parlava di loro.And vvhen the cheefe Priestes and Pharisees had heard his parables, they knevve that he spake of them.Et cum audissent principes sacerdotum et pharisæi parabolas ejus, cognoverunt quod de ipsis diceret.
46And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.E cercando di mettergli le mani addosso, ebber paura del popolo; perché lo teneva per profeta.And seeking to lay hands vpon him, they feared the multitudes: because they held him as a Prophet. •Et quærentes eum tenere, timuerunt turbas: quoniam sicut prophetam eum habebant.
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about the year A.D. 33.
Bethphage, was a village of the priests, and signifies the house of figs and dates, or the house of the fountain, or of the flatterer, situated on the declivity of Mount Olivet, about a mile to the east of Jerusalem, a sabbath-day's journey. As Bethphage was probably so called from the fig and date trees growing there, Mount Olivet was from the great number of olive-trees: ton elaion. The triumphal entry of Jesus Christ into Jerusalem from Bethania, was on the first day of the week, answering to our Sunday, the very day on which, by the appointment of the law, (Exodus 12:3.) the lamb was brought hither, to be sacrificed at the Passover. To shew, moreover, that in himself all the figures of the old law were realized, he chose that very night for the institution of the Passover of the new law, the blessed eucharist, which was appointed for the immolation of the paschal lamb in the old law, and the very day for the redemption of the world, in which the people of God had formerly been redeemed from Egyptian bondage. ... When they were arrived to the mid-way between Bethania (which he had just quitted) and Bethphage, he sends two of his disciples. In the Greek it is, Kai elthon eis Bethphage; that is eporeuonto, they were travelling to Bethphage, and were near the place, within sight of it, but had not reached it, as we learn from both St. Mark and St. Luke.
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Haydock
Go ye into the village; in Latin, Castellum, but in Greek, eis ten Komen, which is, before you, contra vos, as Virgil says, Italiam contra. (Aeneid i.) Some authors think it was Bethphage. (Haydock)
Witham
An ass tied,[Ver. 2. A prophecy of the coming of the Messias was here so manifestly accomplished in the person of Jesus, that I cannot but set down the words of the prophet Zacharias, (Zacharias 9.) Ecce Rex tuus veniet tibi justus et Salvator, ipse pauper, et ascendens super Asinam, et super pullum filium Asinoe. They are no less clear in the Hebrew, and other languages. See the Protestant translation in the prophet Zacharias.] and a colt with her. This colt, which never yet had been rid upon, represented the people of the Gentiles, to whom God had not given a written law, as he had done to the Jews. Here was manifestly fulfilled the prophecy of Zacharias. (Chap. 9.) It was now the first day of the week, in which Christ suffered; he was pleased to enter into Jerusalem in a kind of triumph, the people making acclamations to him, as to their king and Messias. (Witham)
St. Chrysostom
Both Jews and Gentiles, figured by the ass and the colt, are to be loosed and conducted by the hands of the apostles of Christ to their Redeemer. The Gentiles, represented by the colt, though heretofore unclean, no sooner receive Jesus resting upon them, than they are freed from every stain and rendered perfectly clean. The zeal of the Gentiles stirred up the emulation of the Jews; therefore did the ass follow after its colt. This approach of the Jews to the true faith, after the vocation of the Gentiles, is spoken of by St. Paul, Romans 11:25. Blindness in part has happened in Israel, until the fulness of the Gentiles should come in. And so all Israel should be saved. (St. Chrysostom, hom. lxvi.)
As it is written, "there shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob. And this is to them my covenant;" when I shall take away their sins. This prophecy of Isaias (lix. 20.) St. Paul applies to the conversion of the Jews; (ibid. [Romans 11:25]) and thus both Jew and Gentile are to take up our Saviour's yoke, which is certainly sweet, and his burden light.
21:3
The Lord hath need. Not our Lord, or your Lord, but the Lord, viz. of all, both of the beasts and of their masters, and of every creature. Christ here discovers two of his own attributes, his omniscience and his supreme dominion. Now this was done not by accident, not through novelty or to avoid fatigue, but as the evangelist declares, to accomplish the prophecy of Isaias and of Zarcharias.
21:5
Some manuscripts read Isaias, others Zacharias: the text seems to be extracted from both, but particularly the latter, the sense of which is taken, though not verbatim, from the Septuagint version. See Isaias 62:2.[11.?] and Zacharias 9:9.
21:7
Jansenius
Sit thereon. St. Jerome reprobates the opinion of those who suppose that Christ rode upon both the ass and the colt, though without sufficient reason. The Greek indeed, epano auton, upon them, may be referred either to the beasts or to ta imatia, the garments; but the very general sentiment is, that he first sat upon the ass for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on ver. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence St. John (Chrysostom, hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ass. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour's actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ass. (Jansenius)
The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing of palms in the Catholic Church, on Palm-Sunday, all over the Christian world.
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Bible de Vence
Hosanna,[Ver. 9. Hosanna filio David. ta uio Dauid. See Maldonat.] or hosiah-na, was an acclamation of the Jews: when applied to God, means save us, I beseech Thee; when applied to a sovereign prince, means vivat, in Latin, or long live the king. (Bible de Vence)
Hosanna, says St. Jerome, is the same as, Save, I beseech thee. (Psalm cxvii.) Some will have the word Hosanna directed to Christ himself, and the sense to be, Save us, O thou Son of David; others understand Hosanna, directed to God, as if the people said, Save, O Lord, this our king; by which the people wished peace, safety, and prosperity to Jesus their Messias. (Witham) ---It appears that the Holy Ghost, on this occasion secretly inspired their tongues, and through their means caused loud thanks to be offered to Jesus, for an approaching blessing, of which as yet they had no conception.
Bristow
These same words of acclamation are daily used in the preface of the mass, and represent the exultations of both priest and people, expecting, as it were, and rejoicing at his coming. (Bristow)
21:10
He entered by the golden gate which looks towards the east, and which was not far distant from the temple, where the procession terminated. There Jesus, as high priest, made his solemn entry into his Father's house.
21:11
Witham
The Prophet, etc. It was amidst these acclamations that Christ wept, and foretold the destruction of the city. (Luke 19:42.) (Witham)
Origen † AD 253
It was not without great reason, that the whole city was so much disturbed with the triumphal entry of Jesus. Man was extolled as God, and God extolled in man. The elders, admiring his heavenly virtue, exclaimed, who is the king of glory! (Origen)
Jansenius
This is Jesus, the prophet, (outos estin Iesous o prophetes,) the one promised by Moses, (Deuteronomy 18:15.) was the answer of the simple and candid people. (Jansenius)
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Nicholas of Lyra
And cast out all. Since the Jews came to the temple from all parts of Judea, such as came from a distance did not bring with them their sacrifices, but purchased them at Jerusalem. The money-changers were persons who lent out money to the poor, that they might purchase the victims, etc. But as the law forbade usury, they received other fruits, grapes, etc. in return. These persons, beyond a doubt, beheld a more than human brightness darting from his eyes, otherwise they would not have suffered him to act thus. In the same manner, the servants of the high priest fell down when they came to apprehend Jesus, at these words, I am he. (Nicholas of Lyra.)
Witham
Into the temple. Into that part of it called the court of the Gentiles, where pigeons were to be sold for sacrifices, where there were tables of money-changers, etc. St. Jerome here admires this as one of the greatest of Christ's miracles, that a poor man should be permitted to cast the buyers and sellers out of the temple, to overturn their stalls, their money-tables, etc. without any opposition. (Witham)
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St. Jerome
My house shall. That man is a thief, and turns the temple of God into a den of thieves, who makes religion a cloak for his avarice. Of all the innumerable miracles which Jesus performed, none appear greater in my eyes than this: that one man, at that time so contemned and despised, who was afterwards nailed to the tree of the cross, should with his single power be able to expel from the temple that multitude of Scribes and Pharisees, who were so maliciously bent upon his destruction, and so greedy of gain. Something more than human appeared in his celestial countenance on this occasion, and the majesty of the divinity shewed itself in his looks and gestures. Igneum quiddam, atque sidereum radiabat ex oculis ejus, et divinitatis majestas lucebat in facie. (St. Jerome)
Menochius
Hence it is not to be wondered at, if in the utmost fear and consternation they fled away. (Menochius)
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Jansenius
Hosanna. St. Augustine (lib. de doct. christ. ch. XI.) thinks this word is an interjection of joy, without any particular meaning, denoting only affection, as Racha is an expression of indignation. This opinion seems supported by the interpreters not having translated either of these words, but retained them in the Greek and in the Latin versions. It seems more than probable, according to St. Jerome, that the whole sentence is taken from Psalm 117:25 and 26, in which supposition, hosanna will signify God save; the word me, though in the verse of the Psalm just mentioned, is not in the Hebrew. It is a familiar acclamation among the Jews, which they sung every day on the feast of the tabernacles, carrying branches in their hands. (The feast of the tabernacles was figurative of Christ's divinity, resting under the tabernacle of our humanity.) The manner in which it was chanted, was not unlike our litanies. First some name or attribute of the Deity was sung, as "For thy own sake, O Lord of Lords," to which the people answered, "hosanna," or "save us," "by thy covenant," "save us," "thy holy temple," "Hosanna, save us." These litanies were very long, and are said at present by the Jews in their synagogues. Many things have undoubtedly been added in process of time, but they most probably were in use from the beginning. (Jansenius)
21:16
Witham
Have you never read: Out of the mouth, etc. The words are Psalm 8:3, which some apply to the praises the people gave to David, when he had conquered Goliath, but Christ applies them to the present circumstances. (Witham)
St. Chrysostom
It is here said, that from the mouth of children the Almighty, had perfected praise, as in Psalm 8:3. in the Septuagint, to shew that their words did not proceed from their own minds, but that their tender tongues were employed by the power of God to sound forth his praise. (St. Chrysostom, hom. lxviii.)
It is evident from this and various other texts, that we ought to read the Old Testament with an eye to Christ, who was the end of the law.
21:17
St. Jerome
And having viewed all about; (as we read in St. Mark 11:11,) when the hour of evening was come, he went out of the city into Bethania, as usual, with the 12 apostles. Hence we may collect in how great poverty our Saviour lived, and how far he was from flattering the great ones of this world, since he could not find a friend to offer him his house for a night's repose, and to ease his fatigued members, but is obliged to go to Bethania, a small village, to the house of Martha and Mary. (St. Jerome)
21:18
St. Chrysostom
In the morning, returning into the city, he was hungry. This hunger, though real and pressing, was mysterious, and affords an opportunity of giving instruction both to the Jews and to all his disciples. By the fig-tree, was represented the Jewish synagogue; the hunger of Christ was a figure of his extreme desire of finding it productive of good works, (and there is no time nor season when the servants of God can be excused from bringing forth good works) answerable to the pains of cultivation he had taken for more than three years. The leaves were their pompous shew of exterior service, the barren foliage of legal rites, void of the internal spirit and good works, the only valuable produce of the tree. By the withering of the tree subsequent to Christ's imprecation, the reprobation and utter barrenness of the synagogue are represented. St. Mark 11:13 observes that it was not the season for figs; nor are we to suppose that our Saviour went up to the tree expecting to find fruit; but if some of the evangelists mention this circumstance, they only relate the surmises of the disciples. Though he had before shewn his power by innumerable miracles, Christ still thought this necessary to excite the hearts of his disciples to greater confidence. He had often exercised his power to do good, but now for the first time shews himself able to punish. Thus he testifies to the apostles and to the Jews themselves, that he could with a word have made his crucifiers wither away, and therefore that he willingly bore the extremity of the sufferings he should in a few days have to undergo. (St. Chrysostom, hom. lxviii.)
21:20
The disciples, etc. This surprise of the disciples, at the sudden withering of the fig-tree, happened the following morning. See Mark 11:20.
21:24
Witham
The baptism of John, by which is also understood his doctrine and preaching, was it from heaven or not? (Witham)
21:26
Witham
He will say to us: Why then did not you believe him? When he divers times bore witness to you that I am your Messias. (Witham)
21:28
Witham
A certain man had two sons, etc. The ancient interpreters, by the first son generally understand the Gentiles, as also publicans and scandalous sinners; and by the second, the Jewish people. The Gentiles, etc. who at the first did not, would not worship and serve God; yet afterwards they, as also publicans, and many sinners, received the faith, and being converted, became faithful servants of God, and saints: the Jews, or the greatest part of them, who pretended to be God's servants, and his people, rejected the gospel and their Messias; therefore this commination follows, the publicans, etc. shall go before you into the kingdom of God. (Witham)
Hom. lxviii
By these two sons are to be understood, says St. Chrysostom, the Gentiles and the Jewish people; the latter our Redeemer wishes to make sensible of their own great ingratitude, and of the ready obedience of the cast-off Gentiles. For they having never heard the law, nor promised obedience have still shewn their submission by their works; whereas the Jews, after promising to obey the voice of God, had neglected the performance. (Hom. lxviii.)
21:33
Witham
A certain master of a family, etc. 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 12:6,) his only and most dear son, is our Saviour Jesus Christ, whom they persecuted to death. (Witham)
St. Chrysostom
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.)
21:37
Nicholas of Lyra
They will reverence, etc. This is not said, as if God were ignorant what the Jews would do to his only begotten Son, since in this very place he declares that they would condemn him to death; but, to shew what they ought to have done, and what he had a right to expect from them. (Nicholas of Lyra.)
21:38
Tirinus
Heir. From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians 2:8,) If they had known, they would not have crucified the Lord of glory; this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly inculcated this truth, that he even says himself they had no excuse, and were only actuated by hatred against him and his Father. (St. John 15:22.) (Tirinus)
Nicholas of Lyra
Inheritance, etc. It appears from St. John xi. that one of the motives why the Jews killed our Saviour was, lest if they let him live, all men should believe, and the Romans should come and destroy their nation. But the very means they took to secure their kingdom to themselves, hastened their downfall, and eventually caused their ruin; since in punishment of their crucifying Jesus Christ, their city and state were completely ruined under the Roman emperors Titus and Vespasian. (Nicholas of Lyra.)
21:41
Witham
He will bring those evil men to an evil end. This answer was made by some of them. Yet St. Luke (xx. 16,) tells us, that others among them, (whom we may take to be the Scribes and Pharisees) cried out, God forbid; seeing well enough that this was a prediction of their future ruin. (Witham)
Bible de Vence
If we compare this text with St. Luke, it will appear that it was from the midst of the people that this answer was given, which was confirmed by Jesus Christ, and at which the high priests were so indignant, because they saw clearly it must fall upon themselves. (Bible de Vence)
21:42
Witham
The head of the corner. By these words, (Psalm cxvii,) which the Jews themselves expounded of their Messias, Christ shewed them, that although they, who should have been the architects, had rejected him, yet he should be the chief corner-stone to unite the Jews and the Gentiles, converted into one Christian Church, militant on earth and triumphant in heaven. See Acts 4:11. (Witham)
St. Augustine remarks, that this parable was addressed not only to the opponents of Christ's authority, but likewise to the people.
21:43
Witham
The kingdom of God shall be taken from you. By this dreadful conclusion he tells them in plain terms, that they shall be forsaken, and punished for their blindness and obstinacy. (Witham)
21:45
They understood that he spoke of them. This parable, though immediately addressed to the Jews, contains an admirable instruction for Christians. For, what the Jews have suffered for their wickedness and ingratitude, has also been the fate of many Christian kingdoms, and the mournful lot of many once flourishing happy churches, whose candlesticks are removed, and light extinct. The same conduct God observes with regard to particular persons, in punishment of their repeatedly abusing his graces; he at last withdraws them, and leaves the culprit to himself, and to the miserable consequences of this merited privation of grace.
21:1
In the liturgy The Gospel on Palme Sunday before the benedictiō of the Palmes.
Concordance Mr. 11, 1.
Concordance Lu. 19, 20.
21:2
2. You shal finde.] Christ by diuine power both knewe where these beasts were being absent, and commaunded them for his vse, being an other mans, and sodenly made the colt fitte to be ridden on, neuer broken before.
Concordance Io. 12, 15
PALME SVNDAY.
21:3
Concordance Esa. 62, 11.
21:5
Concordance Zach. 9, 9.
21:7
7. The asse and the col•.] This asse vnder yoke signifieth the Iewes vnder the Law and vnder God their Lord, Hiero. in Mat. as it were his old and ancient people: the yong colt now first ridden on by Christ, signifieth the Gentiles, wilde hitherto and not broken, now to be called to the faith and to receiue our Sauiours yoke. Aug. li. 12 cōt. Faust. c. 42. And therfore the three last Euangelists writing specially to the Gentils, make mention of the colt only.
21:8
8. Garments in the way.] These offices of honour done to our Saulour extraordinarily, Procession on Palme-sunday with the B. Sacrament. were very acceptable: and for a memory hereof the holy Church maketh a solemne Procession euery yere vpon this day, specially in our Countrie when it was Catholike, with the B. Sacrament reuerently caried, as it were Christ vpon the asse, and strawing of rushes and floures, bearing of Palmes, setting vp boughes, Al deuout offices in that kinde, exceding grateful. spredding and hanging vp the richest clothes, the quire and queristers singing as here the children and the people. al done in a very goodly ceremonie to the honour of Christ and the memorie of his triumphe vpon this day. The like seruice and the like duties done to him in al other solemne Processions of the B. Sacrament, and otherwise, be vndoubtedly no lesse grateful.
21:9
9. Hosanna.] These very wordes of ioyful crie and triumphant voice of gratulation to our Sauiour, HOSANN. holy Church vseth alwaies in the Preface of the Masse, as it were the voice of the Priest and al the people (who then specially are attent and deuout) immediatly before the Consecration and Eleuation, as it were expecting, and reioycing at his comming.
Concordance Ps. 117, 26.
21:10
In the liturgy The Gospel vpō Tuesday the first weeke in Lent.
21:11
Concordance Mr. 11, 15.
21:12
How much the abuse of Churches by merchandising, walking, or other profane occupying of them, displeaseth God, here we may see.
Concordance Lu. 19, 45.
21:13
13. House of prayer.] Note here that he calleth external sacrifice (out of the Prophete Esay) prayer. For he speaketh of the Temple, which was builded properly and principally for sacrifice.
Concordance Esa. 56, 7.
21:14
Concordance Ier. 7, 11
21:16
16. Mouth of infants.] Yong childrens prayers proceding from the instinct of Gods spirit, Prayers not vnderstood of the partie, are acceptable. be acceptable: and so the voices of the like, or of other simple folke now in the Church, though them selues vnderstand not particularly what they say, be maruelous grateful to Christ.
Concordance Ps. 8, 3.
21:18
MVNDAY.
Concordance Mr. 11, 13.
21:19
The Iewes hauing the wordes of the law, and not the deedes, were the figtree ful of leaues, and void of fruite. Aug. de verb. Do. Serm. 44.
21:21
Concordance Mt. 17, 20.
TVESDAY.
21:22
22. Beleeuing.] In respect of our owne vnworthinesse, and of the things not alwaies expedient for vs, we may wel doubt when we pray, whether we shal obtaine or no• but on Gods part we must beleeue, that is, we must haue no diffidence or mistrust either of his power or of his wil, if we be worthy, Mar⸢g⸣. 11, 22. and the thing expedient. And therfore S. Marke hath thus, Haue ye faith of God.
21:23
23. In what power?] The Heretikes presumptuously thinke them selues in this point like to Christ, Haeretike⸢s⸣ runne, not sent. because they are asked, in what power they come, and who sent them: but when they haue answered this question as fully as Christ did here by that which he insinuateth of Iohns testimonie for his authority, they shalbe heard, and til then they shal be stil taken for those of whom God speaketh by the Prophete, Ier. 33. They •anne, and I sent them not.
Concordance Mr. 11, 28.
21:24
Concordance Lu. 20, 2
21:28
28. The first.) The first sonne here is the people of the Gentils, because Gentility was before there was a peculiar and chosen people of the Iewes, and therfore the Iewes here as the later, are signified by the other sonne.
21:33
The Gospal vpon friday the second weeke in Lent.
Concordance Es. 5, 1.
Concordance Mr. 12, 1.
Concordance Lu. 20, 9.
21:42
Concordance Ps. 117, 22.
21:43
Concordance Es. 8, 14
21:1
Origen † AD 254 Origen's Commentary on the Gospel of John 10.15
… We must consider the statements, and in the first place that of Matthew, where we read:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 63
… And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he sendeth them. And this was done, that it might be fulfilled which was spoken by Zechariah the prophet, Tell ye the daughter of Sion, Behold, thy King cometh to thee, meek, and sitting upon an ass, and a colt the foal of an ass.”
St Jerome † AD 420 The Letters of St. Jerome 22.24
… Let no one dare to forbid you, neither mother nor sister nor kinswoman nor brother: “The Lord hath need of you.”
St Jerome † AD 420 The Letters of St. Jerome 22.41
… Sarah will come with the wedded; Anna, the daughter of Phanuel, with the widows. In the one band you will find your natural mother and in the other your spiritual. The one will rejoice in having borne, the other will exult in having taught you. Then truly will the Lord ride upon his ass,
St Jerome † AD 420 The Letters of St. Jerome 108.12
After this Paula visited the tomb of Lazarus and beheld the hospitable roof of Mary and Martha, as well as Bethphage, ‘the town of the priestly jaws.’ Here it was that a restive foal typical of the Gentiles received the bridle of God, and covered with the garments of the apostles
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.66
… “And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her;” and so on, down to the words, “Blessed is He that cometh in the name of the Lord: Hosanna in the highest.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 51.5
5. “And Jesus, when He had found a young ass, sat thereon.” Here the account is briefly given: for how it all happened may be found at full length in the other evangelists.
21:2
Tatian † AD 180 The Diatessaron 39
[18, 19] [Arabic, p. 148] And when Jesus said that, he went out leisurely to go to Jerusalem. And when he arrived at Bethphage and at Bethany, beside the mount which is [20] called the mount of Olives,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.9
9. Let us take pattern, my beloved, from our Saviour, Who though He was rich, made Himself poor; and though He was lofty, humbled His Majesty; and though His dwelling place was in heaven, He had no place to lay His head; and though He is to come upon the clouds, yet rode on a colt and so entered Jerusalem;
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… yet not I, but Christ liveth in me .’ For that is the true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, ‘While we walk on earth, our dwelling is in heaven
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
But how say the others, that He sent disciples, and said, “Loose the ass and the colt” (
21:3
Tatian † AD 180 The Diatessaron 39
… and when ye enter it, ye shall find an ass tied, and [22] a colt with him, which no man ever yet mounted: loose him, and bring them unto me. And if any man say unto you, Why loose ye them? say unto him thus, We [23] seek them for our Lord; and straightway send them hither.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 77
… For He who prevailed over this man’s mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He saith, “If any man say aught unto you, ye shall say, that the Lord hath need of them;”
21:5
Tatian † AD 180 The Diatessaron 39
[24] Say ye unto the daughter of Zion,
St Methodius † AD 311 Oration on the Palms 1
… Let us, with the children, raise the branches aloft, and with the olive branches make glad applaud, that upon us also the Holy Spirit may breathe, and that in due order we may raise the God-taught strain: “Blessed is He that cometh in the name of the Lord; Hosanna in the highest.”
St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
… The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, “That it might be fulfilled which was spoken by the prophet.” Both when He was born, and when the children sung that wondrous hymn to Him, and when He sat on the ass,
21:6
Tatian † AD 180 The Diatessaron 39
[25] And the disciples did not know this at that time: but after that Jesus was glorified, his disciples remembered that these things were written of him, and that this [26] they had done unto him.
21:8
Tatian † AD 180 The Diatessaron 39
… And when they loosed them, [28] their owners said unto them, Why loose ye them? They said unto them, We seek [29] them for our Lord. And they let them go . And they brought the ass and the colt, [30] and they placed on the colt their garments; and Jesus mounted it.
St Irenaeus of Lyons † AD 202 Against Heresies 4.11.3
… blessed is He that cometh in the name of the Lord: hosanna in the highest.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet (
21:9
Tatian † AD 180 The Diatessaron 39
… and Jesus mounted it. And most of the multitudes spread their garments on the ground before him: and others cut branches [31] from the trees, and threw them in the way. And when he neared his descent from [Arabic, p. 149] the mount of Olives, all the disciples began to rejoice and to praise God with [32] a loud voice for all the powers which they had seen;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.23
… for it signifies not his wooden seat, but the authority of his teaching. In like manner then I would have you seek for David’s throne not the throne of wood, but the kingdom itself. Take, too, as my witnesses the children who cried aloud, Hosanna to the Son of David
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.1
… In His first coming, He endured the Cross, despising shame ; in His second, He comes attended by a host of Angels, receiving glory . We rest not then upon His first advent only, but look also for His second. And as at His first coming we said, Blessed is He that cometh in the Name of the Lord
St Jerome † AD 420 The Letters of St. Jerome 22.41
… Then the little ones (of whom, in Isaiah, the Saviour says: “Behold, I and the children whom the Lord hath given me” ) shall lift up palms of victory and shall sing with one voice: “Hosanna in the highest, blessed is he that cometh in the name of the Lord, hosanna in the highest.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 43
… Blessed is He that cometh in the name of the Lord,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.75
145. This is also a matter which requires some consideration,—namely, the question how it is said here, “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord,” when, according to this same Matthew, they had already expressed themselves to this effect.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.1
… And forasmuch as it waited in faith, it was thought worthy to know Him when He was present. For out of it came the Apostles, out of it came the whole multitude of those who went before the ass of the Lord, and said, “Hosanna to the Son of David, blessed is He that cometh in the Name of the Lord.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 71.3
3. “But as many as received Him.” For of course the Apostles were there, who “received Him.” There were they who carried branches before His beast. They went before and followed after, and spread their garments, and cried with a loud voice, “Hosanna to the Son of David, Blessed is He That cometh in the Name of the Lord.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
… Observe in Jacob the people of the Jews, those thousands who followed and went before the Lord’s beast, who in concert with the Apostles worshipped the Lord, and cried out, “Hosanna to the Son of David, Blessed is He that cometh in the Name of the Lord.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 109.2
… whence came the multitude of those who, with branches of trees, partly preceded and partly followed Him as He sat on the ass, saying, “Blessed is He that cometh in the name of the Lord;” and along with them the children of whom He Himself declared that the prophecy had been uttered, “Out of the mouth of babes and of sucklings Thou hast perfected praise”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.2
… but while yet an infant not speaking, by the Spirit perceived Him: hence the blessed Apostles: hence Nathanael, in whom guile was not: hence the other Joseph, who himself too looked for the kingdom of God: hence that so great multitude who went before and followed after His beast, saying, “Blessed is He that cometh in the name of the Lord:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 118.21
21. “God is the Lord, who hath showed us light” ( ver. 27 ). That Lord, who came in the Lord’s Name, whom the builders refused, and who became the head Stone of the corner,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… my daughter is grievously vexed with a Devil.” And the multitude: “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord.”
21:10
Tatian † AD 180 The Diatessaron 39
… And the multitudes said, This is Jesus, the prophet that is from Nazareth [44] of Galilee. And the multitude which was with him bare witness that he called [45] Lazarus from the grave, and raised him from among the dead. And for this cause great multitudes went out to meet him, because they heard the sign which he did.
Origen † AD 254 Origen's Commentary on the Gospel of John 10.15
… while the other Evangelists narrate a similar incident almost at the end and in connection with the story of the passion. Matthew has it thus:
Origen † AD 254 Origen's Commentary on the Gospel of John 10.17
We have now to take into consideration the statements of the other Gospels on the expulsion from the temple of those who made it a house of merchandise. Take in the first place what we find in Matthew. On the Lord’s entering Jerusalem, he says,
St Methodius † AD 311 Oration on the Palms 1
III. But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest; the city began to inquire, saying, Who is this?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… the Manifestation, the Baptism, the Witness from Heaven, the Proclamation, the concourse of the multitude, the Miracles; and that they should be as it were one body, not torn asunder, nor broken apart by intervals. For out of the Baptism and Proclamation arose that earthquake of people coming together, for so Scripture calls that time;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 63
3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. “For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet ( Matt. xxi. 8 ), and that “the whole city was moved” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.67
… And Jesus went into the temple of God, and cast out all them that sold and bought in the temple;” and so on, down to where we read, “But ye have made it a den of thieves.” This account of the multitude of sellers who were cast out of the temple is given by all the evangelists; but John introduces it in a remarkably different order.
21:11
Tatian † AD 180 The Diatessaron 39
[42] And when he entered into Jerusalem, the whole city was agitated, and they said, [43] Who is this?
21:12
Tatian † AD 180 The Diatessaron 32
… [10] But he spake unto them of the temple of his body, that when they destroyed it, he [11] [Arabic, p. 122] would raise it in three days. When therefore he rose from among the dead, his disciples remembered that he said this; and they believed the scriptures, and the word that Jesus spake.
St Jerome † AD 420 The Letters of St. Jerome 22.24
… Jesus entering into the temple cast out those things which belonged not to the temple. For God is jealous and will not allow the father’s house to be made a den of robbers.
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.3
… came round, and a great multitude had assembled at the hour of exposition of Scripture, that passage in the Gospel was read in which our Lord said, concerning those sellers who were driven out of the temple, and the tables of the money-changers which He had overthrown, that the house of His Father had been made a den of thieves instead of a house of prayer.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.53
… If this is so, I say it with tears, I declare it with groans, that, when the priestly order has fallen inwardly, neither will it be able to stand outwardly for long. For we know from the Gospel what our Redeemer in person did; how He went into the temple, and overthrew the seats of them that sold doves (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.57
… If this, is so, I say with tears, I declare with groans, that, when the priestly order has fallen inwardly, neither will it stand long outwardly. For we know from the Gospel what our Redeemer in person did; how He went into the temple, and overthrew the seats of them that sold doves (
21:13
St Justin Martyr † AD 165 Dialogue with Trypho 17
For He appeared distasteful to you when He cried among you, ‘It is written, My house is the house of prayer; but ye have made it a den of thieves!’
Tatian † AD 180 The Diatessaron 32
… And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves;
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.7
… For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.”
Tertullian † AD 220 On Modesty 1
… and (the church) is a virgin! Far, far from Christ’s betrothed be such a proclamation! She, the true, the modest, the saintly, shall be free from stain even of her ears. She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a “den of robbers,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.101
In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.” Also in the Gospel: “Freely ye have received, freely give.” Also in the same place: “Ye have made my Father’s house a house of merchandise; and ye have made the house of prayer a den of thieves.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.16
… But what is this? Under this name are understood proud men, promising salvation to men, whereas “of the Lord is Salvation.” …With reason the Lord drave from the Temple them to whom He said, “It is written, My House shall be called the House of prayer, but ye have made it a house of trading;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.1
… Take away the uncleanness their blasphemy has brought on them, and purify with the fan of Thy sacred cleansing the souls that are plunged in stinking mud, so that the “dens of thieves” may become “houses of prayer:”
21:14
Tatian † AD 180 The Diatessaron 40
… it distressed them, and they said, Hearest thou not what these say? Jesus said unto them, Yea: did ye not read long ago, From [4] the mouths of children and infants thou hast chosen my praise? And the Pharisees said one to another, Behold, do ye not see that nothing availeth us? for lo, the whole world hath followed him.
St Methodius † AD 311 Oration on the Palms 1
… What says the most divine evangelist? When the Lord had entered into the temple, the blind and the lame came to Him; and He healed them. And when the chief priests and Pharisees saw the wonderful things that He did, and the children crying, and saying, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But not in this way only doth He show His authority, but also by His healing divers infirmities. “For the blind and the lame came unto Him, and He healed them,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.68
… But Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.”
21:15
Tatian † AD 180 The Diatessaron 40
[1] [Arabic, p. 150] And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them.
Tertullian † AD 220 A Treatise on the Soul 19
… But (we hold the contrary): for Christ, by “accepting praise out of the mouth of babes and sucklings,” has declared that neither childhood nor infancy is without sensibility, —the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony;
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 9.4
4. For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us.
St Methodius † AD 311 Oration on the Palms 1
… The age that was young and inexperienced sang praises to God, while they that had waxen old in wickedness inquired, Who is this? Sucklings praise His Divinity, while seniors utter blasphemies; children piously offer the sacrifice of praise, whilst profane priests are impiously indignant.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 118.20
… “For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us.” They bless the little children from the inner house of the Lord, where that praise faileth not age after age: consider therefore what they proclaim from thence.
21:16
Tatian † AD 180 The Diatessaron 40
[1] [Arabic, p. 150] And when Jesus entered the temple, they brought unto him blind and [2] lame: and he healed them. But when the chief priests and the Pharisees saw the wonders that he did, and the children that were crying in the temple and [3] saying, Praise be to the Son of David: it distressed them,
St Irenaeus of Lyons † AD 202 Against Heresies 4.11.3
… highest.” But to the envious wicked stewards, who circumvented those under them, and ruled over those that had no great intelligence, and for this reason were unwilling that the king should come, and who said to Him, “Hearest thou what these say?” did the Lord reply, “Have ye never read, Out of the mouths of babes and sucklings hast Thou perfected praise?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 7
… for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what saith the prophet, “Out of the mouth of babes and sucklings Thou hast perfected praise.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, “Hearest thou not what these say?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.5
… than those to whom the Apostle says, “As unto babes in Christ I have given you milk to drink, not meat.” Who were meant by those who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews who bade Him rebuke them, “Have ye not read, out of the mouth of babes and sucklings Thou hast made perfect praise?”
21:17
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.68
… Then the said Mark subjoins the statement that He came into Jerusalem, and that, on going into the temple, He cast out those who sold and bought there, as if that incident took place not on the first day specified, but on a different day. But inasmuch as Matthew puts the connection in these terms, “And He left them, and went out of the city into Bethany,”
21:18
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
“Now in the morning as He returned into the city, He was an hungered.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… And this another Evangelist declares, saying, that when He spake to them concerning “the leaven of the Pharisees” ( Matt. xvi. 6 ), they thought that it was because they carried no bread; and when he introduces them plucking the ears of corn, and eating ( Matt. xii. 1 ), and when he saith that Jesus came to the fig-tree by reason of hunger (
21:19
St Hippolytus † AD 235 The Refutation of All Heresies 8.1
… (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any). Wherefore, he says, He cursed the fig-tree,
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
… But when the Lord dried up the false branches, the imitations of the true branches, uttering the sentence against the bitter fig-tree, “Let no fruit grow on thee henceforward for ever,”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4
To those who are altogether reprobate, and unrepentant, who possess the Ethiopian’s unchanging skin, and the leopard’s spots, it shall be said, as it was spoken to another fig-tree, “Let no fruit grow on thee henceforward for ever; and it presently withered away.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.6
… For with pangs she bears children and delivers them to death. Because of her the earth was cursed, that it should bring forth thorns and tares. Accordingly, by the coming of the offspring of the Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree cursed,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.24
… that He did not weep for the death of Lazarus, but rejoiced ; that He Who thirsted, gave from Himself rivers of living water . He could not be parched with thirst, if He was able to give the thirsty drink. Again, He Who hungered could condemn the tree which offered no fruit for His hunger
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… But Israel despised and would not render, for their will was not right, nay moreover they killed those that were sent, and not even before the Lord of the vineyard were they ashamed, but even He was slain by them. Verily, when He came and found no fruit in them, He cursed them through the fig-tree, saying, ‘Let there be henceforth no fruit from thee
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.4
… Thou art made partaker of the Holy Vine . Well then, if thou abide in the Vine, thou growest as a fruitful branch; but if thou abide not, thou wilt be consumed by the fire. Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
“Now in the morning as He returned into the city, He was an hungered.” How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. “And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.
St Augustine of Hippo † AD 430 On the Morals of the Manichæans 17
… And, in the first place, your abstaining from the slaughter of animals and from injuring plants is shown by Christ to be mere superstition; for, on the ground that there is no community of rights between us and brutes and trees, He both sent the devils into an herd of swine, and withered by His curse a tree in which He had found no fruit.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.25
25. Those who find fault with the prophets, accusing them of adultery for instance, in actions which are above their comprehension, are like those Pagans who profanely charge Christ with folly or madness because He looked for fruit from a tree out of the season;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.0
On the words of the Gospel, Matt. xxi. 19 , where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28 , where He made a pretence as though He would go further.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.1
… That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, “Let no fruit grow on thee henceforward for ever”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.4
… Again, thou dost turn away from the idea of His being mistaken, and so run into that of His making a pretence. We are parched up between the two. If we are parched, let us beg for rain, that we may grow green, lest in saying anything unworthy of the Lord, we rather wither away. The Evangelist indeed says, “He came to the tree, and found no fruit on it.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.13
… 12 ). I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.13
… Therefore the rather to the proof the Psalm inviting thee saith what? “Taste and see that sweet is the Lord.” Taste thou wilt not, and thou sayest, Is it pleasant? What is pleasant? If thou hast tasted, in thy fruit be it found, not in words alone, as it were only in leaves, lest by the curse of the Lord, to wither like that fig-tree
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 111.4
… 4 ): by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck.
21:20
Tatian † AD 180 The Diatessaron 33
[1] [Arabic, p. 125] And when evening came, Jesus went forth outside of the city, he and his [2] disciples. And as they passed in the morning, the disciples saw that fig tree [3] withered away from its root.
21:21
Tatian † AD 180 The Diatessaron 33
… And Simon remembered, and said unto him, My Master, behold, [5] that fig tree which thou didst curse hath dried up. And Jesus answered and said [6] unto them, Let there be in you the faith of God. Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye say, ye shall have what ye say.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… Wherefore He saith this a second time also, to make them cleave to prayer and faith. “For not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer.”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 62
… To these instances may be added those which are referred to in the Book of Wisdom, suggesting how many are the strange torments and troubles which God was able to employ against ungodly men, by using the creature which was obedient to His beck, which, however, He did not employ. One might also allude to that mountain, which faith could remove into the sea,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.2
2. Accordingly, when the disciples marvelled at the withering of the tree, He set forth to them the value of faith, and said to them, “If ye have faith, and doubt not;”
21:22
Tatian † AD 180 The Diatessaron 33
… And Jesus answered and said [6] unto them, Let there be in you the faith of God. Verily I say unto you, if ye believe, and doubt not in your hearts, and assure yourselves that that will be which [7] ye say, ye shall have what ye say. And if ye say to this mountain, Remove, and [8] fall into the sea, it shall be.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
… And again when our Lord gave the Sacrament of Baptism to His apostles, He said thus to them:— Whosoever believeth and is baptized shall live, and whosoever believeth not shall be condemned . Again He said to his Apostles:— If ye believe and doubt not, there is nothing ye shall not be able to do .
St John Chrysostom † AD 407 Homilies on 1 Timothy 8
… It means, without bearing malice. Let the mind of him that prays be pure, freed from all passion. Let no one approach God in enmity, or in an unamiable temper, or with “doubting.” What is “without doubting”? Let us hear. It implies that we should have no misgiving but that we shall be heard. For it is said, “whatever ye ask believing ye shall receive.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.2
… and do not say, “God can do this, this He cannot do;” but rely on the omnipotence of the Almighty; “ye shall not only do this, but also if ye shall say to this mountain, Be thou removed, and be thou cast into the sea, it shall be done. And all things whatsoever ye shall ask in prayer, believing, ye shall receive.”
John Cassian † AD 435 The Conferences of John Cassian 9.34
… saying, “Ask and ye shall receive: seek and ye shall find: knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened;” and again: “All things whatsoever ye shall ask in prayer believing ye shall receive, and nothing shall be impossible to you.”
Pseudo-Clement The Recognitions of Clement 4.17
… And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for ‘whatever things ye ask, believing, ye shall receive.’
21:23
St Irenaeus of Lyons † AD 202 Against Heresies 1.20.2
… And to the person who said to Him, “Good Master,” He confessed that God who is truly good, saying, “Why callest thou Me good: there is One who is good, the Father in the heavens;” and they assert that in this passage the Æons receive the name of heavens. Moreover, by His not replying to those who said to Him, “By what power doest Thou this?”
Tertullian † AD 220 On Baptism 3
Mindful of this declaration as of a conclusive prescript, we nevertheless proceed to treat the question , “How foolish and impossible it is to be formed anew by water. In what respect, pray, has this material substance merited an office of so high dignity?” The authority, I suppose, of the liquid element has to be examined.
Origen † AD 254 Origen's Commentary on the Gospel of John 6.14
… And the question may be raised how, if the whole city of Jerusalem, and the whole of Judæa, and the whole region round about Jordan, were baptized of John in Jordan, the Saviour could say, “John the Baptist came neither eating nor drinking, and ye say he hath a devil;” and how could He say to those who asked Him,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, “By what authority doest thou these things?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, “By what authority doest Thou these things?”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.20
… and when they would not make a statement which they saw to be against themselves, and yet would not venture to say anything bad about John, on account of the bystanders, “Neither tell I you,” says He, “by what authority I do these things;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.69
… and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it?” and so on, down to the words, “Neither tell I you by what authority I do these things.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 2
… For it is said, “Knock, and it shall be opened unto you.” Not only did these not knock that it might be opened to them; but, by denying that they knew, they barred that door against themselves. And the Lord says to them, Neither tell I you by what authority I do these things.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… for they hold John as a prophet.” Hence, they feared men; hence, they were confounded to confess the truth. Darkness replied with darkness; but they were overcome by the light. For what did they reply? “We know not;” regarding that which they knew, they said, “We know not.” And the Lord said, “Neither tell I you by what authority I do these things.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 35.2
… “He whom ye confess to have been a prophet from heaven bore testimony to me, and ye have heard from him by what authority I do these things.” They saw, then, that whichever of these two answers they made, they would fall into the snare, and they said, “We do not know.” And the Lord answered them, “Neither tell I you by what authority I do these things.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.8
… And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: “In what power doest Thou these things? I also will ask of you one question, answer me.”
21:25
Tatian † AD 180 The Diatessaron 33
… By what power doest thou this? and who gave thee this [29] power to do that? And Jesus said unto them, I also will ask you one word, and if [30] ye tell me, I also shall tell you by what power I do that.
Tertullian † AD 220 On Baptism 10
The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly:
Origen † AD 254 Origen's Commentary on Matthew 10.20
… it is probable that the fact of his being the Son of Zacharias was not unknown to the people, who thought with regard to John that he was truly a prophet, and were so numerous that the Pharisees, in order to avoid the appearance of saying that which was displeasing to the people, were afraid to answer the question, “Was his baptism from heaven or from men?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
… For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. “For if ye had believed Moses,” saith He, “ye would have believed Me.” And after this again, being asked by Christ, “The baptism of John, whence is it?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
What then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, “The baptism of John, whence is it? From heaven, or of men?”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.47
… for it is expressly called the baptism of John, as the Divine Scripture bears witness in many passages, and as the Lord Himself calls it, saying: “The baptism of John, whence was it? from heaven, or of men?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.37
… much still is clear, that the baptism of John and the baptism of Christ are two distinct and separate things, and that the former was expressly called the baptism of John, as is clear both from the answer of those men whose case you quoted, and from the words of our Lord Himself, when he says, "The baptism of John, whence was it? from heaven, or of men?"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… for we spoke of that baptism as that of John. But perhaps some one objects, and says, Prove to us that that baptism was called the baptism of John. I will prove it from the very words of the Truth Himself, when He asked the Jews, “The baptism of John, whence was it? from heaven, or of men?”
21:26
Tatian † AD 180 The Diatessaron 33
… The baptism of John, from [31] what place is it? from heaven or of men? Tell me. And they reflected within themselves, [Arabic, p. 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
And how was it they did not say that the baptism was of men? “They feared the people”
21:27
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
After this, because they, dealing craftily, said, “We know not,” He said not, neither know I, but what? “Neither tell I you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… and 4 mss. “than that”). So in this passage also, it is by raising other difficulties that he meets the questions raised, inasmuch as it was against Jews that he was contending. Hence he takes no pains to solve the examples which he has brought before us. For he was not answerable for
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —You make a pretext of your ignorance unfairly, and after the fashion of the Pharisees. For they when they beheld the force of the Lord’s enquiry, and suspecting that they were on the point of conviction, uttered their reply “We do not know.”
21:28
Tatian † AD 180 The Diatessaron 33
… 127] and said, If we shall say unto him, From heaven; he will say unto [32] us, For what reason did ye not believe him? But if we shall say, Of men; [33] we fear that the people will stone us, all of them. And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.70
… But he answered and said, I will not; but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not;” and so on, down to the words, “And whosoever shall fall upon this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.”
21:29
Tatian † AD 180 The Diatessaron 33
… And all of them were holding [34] to John, that he was a true prophet. They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard.
21:30
Tatian † AD 180 The Diatessaron 33
… They answered and said unto him, We know [35] not. Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: but finally he repented, and went.
21:31
Tatian † AD 180 The Diatessaron 33
… Jesus said unto them, Neither tell I you also by what power I work. What think ye? A man had two sons; and he went to the first, and said unto him, My [36] son, go to-day, and till in the vineyard. And he answered and said, I do not wish [37] to: but finally he repented, and went. And he went to the other, and said unto [38] him likewise.
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.12
… as the Lord also declared to those who did not receive His advent,—the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt,—when He said, “The publicans and the harlots go into the kingdom of heaven before you.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… And again, he says, the Saviour has declared, “The publicans and the harlots go into the kingdom of heaven before you.”
St Hippolytus † AD 235 On Genesis 1
Hipp . Who else is this than as is shown us by the apostle, “the second man, the Lord from heaven?” And in the Gospel,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.8
… and he that hath meat, let him do likewise . Wouldst thou enjoy the grace of the Holy Spirit, yet judgest the poor not worthy of bodily food? Seekest thou the great gifts, and impartest not of the small? Though thou be a publican, or a fornicator, have hope of salvation: the publicans and the harlots go into the kingdom of God before you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.11
… And the son of Nave appoints twelve to divide the inheritance ; and twelve Apostles Jesus sends forth, as heralds of the truth, into all the world. The typical Jesus saved Rahab the harlot when she believed: and the true Jesus says, Behold, the publicans and the harlots go before you into the kingdom of God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 10
… Because by “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, “publicans and harlots go into the kingdom of God before you,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
But mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, “Do not even the publicans the same?” And further on again, “Even the publicans and the harlots shall go before you into the Kingdom of Heaven,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 64
… For John came unto you in the way of righteousness, and ye believed him not; but the publicans believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… ( 2 Sam. xix. 26 .) Shall I tell you even of a harlot, what philosophic magnanimity she showed? Hear Christ saying, as she was wiping His feet with her hair, “The publicans and harlots go into the kingdom before you.” (
St Augustine of Hippo † AD 430 Of Holy Virginity 36
… Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins. Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps. Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.80
… is about the Lord’s saying to the prophet Hosea, "Take unto thee a wife of whoredoms and children of whoredoms." As regards this passage, the impure mind of our adversaries is so blinded that they do not understand the plain words of the Lord in His gospel, when He says to the Jews, "The publicans and harlots shall go into the kingdom of heaven before you."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 33.1
… Who is so hard-hearted as to disapprove of this act of benevolence? Still, it does not follow that, because Jesus pardoned a thief, we must approve of the habits and practices of thieves; any more than of the publicans and harlots, whose faults Jesus pardoned, declaring that they would go into the kingdom of heaven before those who behaved proudly.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.5
… She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.”
21:32
Tatian † AD 180 The Diatessaron 33
… but finally he repented, and went. And he went to the other, and said unto [38] him likewise. And he answered and said, Yea, my lord: and went not. Which of these two did the will of his father? They said unto him, The first. Jesus said unto them, Verily I say unto you, The publicans and harlots go before you into [39] the kingdom of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
And from the knowledge again great is the difference; “For he which knew his Lord’s will, and did it not, shall be beaten with many stripes.” And to sin after examples bringeth greater vengeance. Therefore He saith, “But ye, when ye had seen it, repented not afterwards,”
21:33
Tatian † AD 180 The Diatessaron 33
… When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? They said unto him, He will destroy them in the worst of ways, and give the vineyard to [55] other husbandmen, who will give him fruit in its season. Jesus said unto them, Have ye never read in the scripture,
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.1
… And they caught him, and cast him out of the vineyard, and slew him. When, therefore, the lord of the vineyard shall come, what will he do unto these husbandmen? They say unto him, He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season.”
Tertullian † AD 220 Against Praxeas 26
… and promises that, as the Son of the Father , He will confess those who confess Him, and deny those who deny Him, before His Father. He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… ‘The fruit of the Spirit is love, joy, and peace .’ Having therefore this right resolution, and owing no man anything, but rather giving everything to every man, he was a teacher of the like rightness of principle, saying, ‘Render to all their dues .’ He was like those sent by the householder to receive the fruits of the vineyard from the husbandmen
St Basil the Great † AD 379 The Hexæmeron 5.6
… He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire. He constantly compares our souls to vines. “My well beloved,” says He, “hath a vineyard in a very fruitfull hill,” and elsewhere, I have “planted a vineyard and hedged it round about.”
St Jerome † AD 420 The Letters of St. Jerome 42.1
… Yet they were wicked husbandmen, they had slain the prophets, they were then compassing the death of the Lord;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.3
3. Again, He “planted a vineyard,” as the Lord Jesus Christ Himself saith, “and let it out to husbandmen, who should render Him the fruit in the proper season. And He sent His servants to them to ask for the hire of the vineyard. But they treated them despitefully, and killed some,”
21:35
Tatian † AD 180 The Diatessaron 33
… And those husbandmen beat him, and [44] sent him away empty. And he sent unto them another servant also; and they [45] stoned him, and wounded him, and sent him away with shameful handling. And he sent again another; and they slew him. And he sent many other servants unto [46] them.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 80.7
… Her defence. For she bore herself proudly against her planter. The servants that were sent to her and demanded a recompense, the husbandmen they scourged, beat, slew: there came also the Only Son, they said, “This is the Heir; come, let us kill Him, and our own the inheritance will be:” they killed Him, and out of the vineyard they cast Him forth.
21:36
Tatian † AD 180 The Diatessaron 33
… And he sent unto them another servant also; and they [45] stoned him, and wounded him, and sent him away with shameful handling. And he sent again another; and they slew him. And he sent many other servants unto [46] them. And the husbandmen took his servants, and one they beat, and another they [47] stoned, and another they slew.
21:37
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
95. Or was the Son of God inferior to the Jews to whom He was sent? For of Him it is written: “Last of all He sent unto them His only Son, saying, They will reverence My Son.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.17
214. But in the Gospel of Luke also thou hast the same, for the Father says: “What shall I do? I will send My beloved Son; it may be that they will reverence Him.” In Matthew and in Mark thou hast: “But He sent His only Son, saying: they will reverence My Son;”
St Ambrose of Milan † AD 397 Concerning Repentance 2.5
33. But let us use our own instances rather than foreign ones. You find in the Gospel that the Son Himself says of the Father (when He had sent His servants to His vineyard, and they had been slain), that the Father said, “I will send My well-beloved Son, perchance they will reverence Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know.” And elsewhere He saith, “Whether they will hear, whether they will understand.” And in the gospel too, “It may be they will reverence my Son:”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… This is not thine affair, but his. Wilt thou learn what wrongs God suffered? They threw down His altars, and slew His prophets ( 1 Kings xix. 10 ), yet He endured it all. Could He not have launched a thunderbolt from above? Nay, when He had sent His prophets, and they killed them, then He sent His Son (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.28
… Their raging was as though against a man: but “if they had known, the Lord of Glory they had never crucified.” They with their own iniquity willed to kill as it were a man: there was laid iniquity upon their own iniquity, so that the Son of God they should crucify. Who laid this iniquity upon them? He that said, “Perchance they will reverence My Son,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.17
… which sets our mind on the gold-gleaming, brilliant back of the divine dove , whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman
21:38
Tatian † AD 180 The Diatessaron 33
… So he sent again other servants more than the first; and [48] [Arabic, p. 128] they did likewise with them. So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.9
… Jesus fulfilled the visions and the Prophets. Joseph was a shepherd with his brethren; and Jesus is the Chief of Shepherds. When his father sent Joseph to visit his brethren, they saw him coming and plotted to kill him; and when His Father sent Jesus to visit His brethren, they said:— This is the heir; come, let us kill him .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
And these things he says to show, that it was from a petulancy and love of power that they erred, rather than from ignorance, and that not even this righteousness from the deeds of the Law did they establish. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
This language is not his own only, but in the Gospels too the parables mean this. For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. ( Matt. xxii. 9 ). And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. (
St Augustine of Hippo † AD 430 City of God 17.20
… let us seize his precious possession,” is not so obscure that it may not be understood, without laborious exposition, of Christ and His possession the Church. Indeed, the gospel parable about the wicked husbandmen shows that our Lord Jesus Himself said something like it: “This is the heir; come, let us kill him, and the inheritance shall be ours.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 116.9
… What had preceded, on the man’s part, save sins? God therefore repayeth good for evil, whilst unto Him men repay evil for good; for such was the return of those who said, “This is the heir: come, let us kill him.”
21:39
Tatian † AD 180 The Diatessaron 33
… So the owner of the vineyard said, What shall I do? I will send my beloved son: it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours.
21:40
Tatian † AD 180 The Diatessaron 33
… it may be they will see him and be [49, 50] ashamed. So at last he sent unto them his beloved son that he had. But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.45
For this Pharisee was the fellow of those scribes, whose sentence by their own mouths our Lord gave against them;— What then will the Lord of the vineyard do to those husbandmen ?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 53
… liii. 9 , LXX.); and David, “Then shall He speak unto them in His wrath” ( Ps. ii. 5 ); and Christ Himself, “Behold, your house is left unto you desolate.” ( Matt. xxiii. 38 .) And His parables declare the same thing when He saith, “What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… and this would render them more open to conviction. And both the prophet Nathan doth the same in the Old [Testament], and in Matthew Christ, saying, “What will He do to the husbandmen” (
21:41
Tatian † AD 180 The Diatessaron 33
… But the husbandmen, when they saw the son, said amongst themselves, This is the heir. [51, 52] And they said, We will slay him, and so the inheritance will be ours. So they took [53] him, and put him forth without the vineyard, and slew him. When then the lord [54] of the vineyard shall come, what will he do with those husbandmen?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 71
… How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who thyself condemnest thy fathers, how is it thou doest worse? For moreover even ye yourselves have declared that “He will miserably destroy those wicked men.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… The evil God, taking vengeance for Christ? or not so? How then alien to Him? But was it the good God? Nay, but it is demonstrated that both the Father and the Son did these things. The Father in many places; for instance, when He says in the parable of the vineyard, [“He will miserably destroy those wicked husbandmen” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For “He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen” (
21:42
Tatian † AD 180 The Diatessaron 33
… So they took [53] him, and put him forth without the vineyard, and slew him. When then the lord [54] of the vineyard shall come, what will he do with those husbandmen? They said unto him, He will destroy them in the worst of ways, and give the vineyard to [55] other husbandmen, who will give him fruit in its season.
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.1
… “Have ye never read, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… “The stone which the builders rejected is made the head of the corner. It is from the Lord, and it is wonderful in our eyes.” And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows:
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 4.2
The people that had a heart of stone, by a Stone He set at nought,
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… What, then, saith David, and of whom? “The Lord shepherds me.” “Thou Who shepherdest Israel, give ear .” What difference does it make whether He is spoken of as shepherding, or as a Shepherd? And again, “With Thee is the Well of life .” Does he deny that our Lord is called a “Well”? And again, “The Stone which the builders rejected
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.4
… And so also with divers actions. The Apostle went up to Jerusalem to see Peter, the Apostle actually did this, it actually took place, it was an action peculiar to himself. It is a fact which he tells you; a simple fact according to its literal meaning. “The stone which the builders refused, is become the Head of the corner,”
21:43
Tatian † AD 180 The Diatessaron 33
… but on whomsoever it falleth, it will grind him to [59] powder. And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake. And they sought to seize him; and they feared the multitude, because they were holding to him as the prophet.
Origen † AD 254 Origen Against Celsus 4.42
… Jesus declared, “The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof;”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.16
… because the law which appears so venerable, with its letter that kills, was, now that Jesus had come and had used His scourge to the people, to be dissolved and poured out, the sacred office (episcopate) being transferred to those from the Gentiles who believed, and the kingdom of God being taken away from the Jews
Origen † AD 254 Origen's Commentary on Matthew 10.6
… And when the man taught by Christ has bought the field, the kingdom of God which, according to another parable, is a vineyard, “is taken from them and is given to a nation bringing forth the fruits thereof,”
Origen † AD 254 Origen's Commentary on Matthew 10.23
… and He withdraws to the place which had been barren of God among the Gentiles, in order that the Word of God, when the kingdom was taken from the Jews and “given to a nation bringing forth the fruits thereof,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… 27 .) For that they are His own words, hear also what He saith in another place, “How often would I have gathered thy children together, and ye would not! Behold, your house is left desolate.” ( Luke xiii. 34, 35 .) And again, “The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.” (
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.43
… For against all such men as this, that is to say, against all impious and unrighteous men, those words of the Lord have force, "The kingdom of God shall be taken from you, and be given to a nation bringing forth the fruits thereof;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.59
… and the Jews in turn themselves, from whom the kingdom was taken away, according to the words of the Lord, and given to a nation bringing forth the fruits thereof,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 63.14
… there befell them even what they feared. For they willed to kill Christ, that they might not lose earth; and earth they therefore lost, because Christ they slew. For when Christ had been slain, because the Lord Himself had said to them, “The kingdom shall be taken from you, and shall be given up to a nation doing righteousness:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.1
… and there is fulfilled what the Lord had said to them, “Therefore the kingdom shall be taken away from you, and it shall be given to a nation doing justice.”
21:44
Tatian † AD 180 The Diatessaron 33
[57] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.6
… For he said:— Thus saith the Lord, Behold I lay in Zion a chosen stone in the precious corner, the heart of the wall of the foundation . And he said again there:— Every one that believeth on it shall not fear . And whosoever falleth on that stone shall be broken, and every one on whom it shall fall, it will crush .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
Then, that they might know that the penalty is not limited to their being cast out, He added the punishments also, saying, “Every one that falleth on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… “This is the stone,” he says, “which was set at nought of you builders, which is become the head of the corner.” ( v. 11 .) He reminds them also of a saying which was enough to frighten them. For it had been said, “Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… Behold, your house is left desolate.” ( Luke xiii. 34, 35 .) And again, “The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.” ( Matt. xxi. 43 .) And again, “He that falleth upon that stone shall be broken, but on whomsoever It shall fall, It will grind him to powder.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… a future event, that flood was a type both of baptism to believers and of destruction to unbelievers, as in that figure in which, not by a transaction but by words, two things are predicted concerning Christ, when He is represented in Scripture as a stone which was destined to be both to unbelievers a stone of stumbling, and to believers a foundation-stone.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 42.2
… He was despised as though a mere man, as though of no power. Yea, not despised only, but slain moreover. He was that stone that lay on the ground, the Jews stumbled against it, and were shaken. And what doth He Himself say? “Whosoever shall fall on this stone shall be shaken, but on whomsoever it shall fall, it shall grind him to powder.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.2
… Now ye recognise the anointing; recognise The Anointed also. For He is “the Stone which the builders rejected; He was made the Head of the corner.” He is the Stone of which Himself said, “Whosoever shall stumble against This Stone shall be shaken; but on whomsoever That Stone shall fall, It will crush him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.12
… For they strove amain to blot out the Christian name from the earth, and could not; for “Whosoever shall fall on this stone shall be broken.”
21:45
Tatian † AD 180 The Diatessaron 33
[57] Therefore I say unto you, The kingdom of God shall be taken from you, and [58] given to a people that will produce fruit. And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder.
Tertullian † AD 220 On the Resurrection of the Flesh 33
… or else cleared by a preface from the writer of the Gospel, as in the parable of the arrogant judge and the importunate widow, which is expressly applied to earnestness in prayer; or capable of being spontaneously understood,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 65
But they did not become so, but what do they after these things? “When they had heard it,” it is said, “they perceived that He spake of them. And when they sought to lay hands on Him, they were afraid because of the multitudes, for they took Him for a prophet.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.71
… And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding, and they would not come;” and so on, down to the words, “For many are called, but few are chosen.”
21:46
Tatian † AD 180 The Diatessaron 33
… And whosoever falleth on this stone shall be broken in pieces: but on whomsoever it falleth, it will grind him to [59] powder. And when the chief priests and the Pharisees heard his parables, they [60] perceived that it was concerning them he spake.
21:1
Remigius † AD 908
The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, And when they drew nigh to Jerusalem, and were come to Bethphage. Bethphage was a small village of the priests, situated on the declivity of Mount Olivet, one mile distant from Jerusalem. For the priests who ministered in the temple their apportioned time, when their office of ministration was discharged, withdrew to this village to abide; as also did they who were to take their place. Because it was commanded by their Law that none should travel on the Sabbath more than a mile.
Origen † AD 253
Whence Bethphage is interpreted, The house of the Shoulder; for the shoulder was the priest’s portion in the Law. It follows, Then Jesus sent two of his disciples.,
Pseudo-Chrysostom
He said not to His disciples, Say, Thy Lord, or Your Lord, hath need of them; that they may understand, that He is Lord alone, not of the beasts only, but of all men; for even sinners are by the law of nature His, though by their own will they are the Devil’s.
St John Chrysostom † AD 407
And think not this a little thing which was now done, for who was it that wrought with the owners of the beasts that they refused not, but yielded them? By this also He instructs His disciples that He could have restrained the Jews, but would not; and further teaches them that they should grant whatever is asked of them; for if they who knew not Christ, now granted this, much more it becomes His disciples to give unto all. For that which is said, But will straightway let them go,
Pseudo-Chrysostom
it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ to its owner.
The Gloss ap. Anselm
Or, The owner of the beasts will straightway send them to be engaged for Christ’s service. Hereto is added the testimony of the Prophet, that it may be shewn that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All this was done, that it might be fulfilled which was spoken by the Prophet; (Zech. 9:9.) to wit, Zacharias.
Pseudo-Chrysostom
For the Prophet knowing the malice of the Jews, that they would speak against Christ when He went up to the Temple, gave them this sign beforehand, whereby they might know their King, Say ye to the daughter of Sion.
Rabanus Maurus † AD 856
In history, Daughter of Sion is the name given to the city of Jerusalem, which stands on mount Sion. But mystically, it is the Church of the faithful pertaining to the Jerusalem which is above.
Pseudo-Chrysostom
Behold, is a word used in pointing out any thing; look, that is, not with the bodily eye, but with the spiritual understanding, at the works of His power. Also aforetimes He oft said, Behold, that He might shew that He of whom He spake before He was born was even then thy King. When then ye shall see Him, say not, We have no King but Cæsar. He cometh to thee, (John 19:15.) if thou wilt apprehend Him, that He may save thee; if thou wilt not apprehend Him, He cometh against thee; Meek, so that He is not to be feared for His power, but loved for His meekness; wherefore He sitteth not on a golden car, refulgent in costly purple, nor is mounted on a mettled steed, rejoicing in strife and battle, but upon a she-ass, that loves peace and quiet.
St Augustine † AD 430 de Cons. Ev. ii. 66.
In this quotation from the Prophet, there is some variety in the different Gospels. Matthew quotes it as if the Prophet had expressly mentioned the she-ass; but it is not so quoted by John, nor in the Church-copies of the translation in common use. (John 12:15) This seems to me to be accounted for by the account, that Matthew wrote his Gospel in the Hebrew language. And it is clear that the translation called the LXX, has some things different from what are found in the Hebrew, by those who know that tongue, and who have rendered the same books out of the Hebrew. If the reason of this discrepancy be asked, I consider nothing more likely than that the LXX interpreted with the selfsame spirit with which the original was written, which is confirmed by that wonderful agreement among them of which we are told. By thus varying the expression, while they did not depart from the meaning of that God whose words they were, they convey to us the very same thing as we gather from this agreement, with slight variety, among the Evangelists. This shews us that it is no lie, when one relates any thing with such diversities in detail, as that he does not depart from his intention with whom he ought to agree. To know this is useful in morals in avoiding lies; and for faith itself, that we should not suppose that the truth is secured in sacred sounds, as though God imparted to us not the matter only, but the words in which the matter is conveyed. Rather the matter is in such sort conveyed in words, that we ought not to want words at all, if it were possible that the matter could be known by us without words, as God and His Angels know it. It follows, But the disciples went and did as Jesus commanded them, and brought the ass, and the colt. The other Evangelists say nothing of the ass. And if Matthew had not mentioned the colt, as they do not mention the ass, the reader ought not to have been surprised. How much less then should it move him, when one has so mentioned the ass which the others have omitted, as not to forget the colt which they have mentioned. For there is no discrepancy where both circumstances may have occurred, though one only related one, and another another; how much less then where one mentions both, though another mentions only one? It follows, And they put on them their clothes, and set him thereon.
St Jerome † AD 420
But it seems that the Lord could not in so short a distance have sate upon both animals; seeing then that the history has either an impossibility or a meanness, we are sent to higher things, that is, to the figurative sense.
Remigius † AD 908
Notwithstanding, it was possible that the Lord might have sate upon both animals.
St John Chrysostom † AD 407
To me it seems that He was mounted upon the ass, not only because of the mystery, but to give us a lesson of wisdom, teaching us therein that it needs not to be mounted on horses, but that it is sufficient to employ an ass, and be content with that which is necessary. But enquire of the Jews, what King has entered Jerusalem mounted upon an ass? They can name none other, but this one only.
St Jerome † AD 420
The multitudes that came out of Jericho, and followed the Saviour, cast down their garments, and strewed the way with branches of trees; and therefore it follows, But the multitudes spread their garments in the way; that is, beneath the feet of the ass, that it should not stumble against a stone, nor tread upon a thorn, nor fall into a ditch. Others cut down branches from the trees, and strewed them in the way; from the fruit-trees, that is, with which mount Olivet was clothed. And when all that could be done was done, they added also the tribute of the tongue, as it follows, And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David. I shall shortly examine what is the meaning of this word Hosanna. In the hundred and seventeenth Psalm, which is clearly written of the Saviour’s coming, we read this among other things; Save me now, O Lord; O Lord, send now prosperity. Blessed art thou that art to come in the name of the Lord. (Ps. 118:25.), For that which the LXX give Ω Κύριε σω̄σον δὴ, Save now, O Lord; we read in the Hebrew, ‘Anna, adonai osianna,’ which Symmachus renders more plainly, I pray thee, O Lord, save, I pray thee. Let none think that it is a word made up of two words, one. Greek and one Hebrew, for it is pure Hebrew.
Remigius † AD 908
And it is confounded of one perfect and one imperfect word. For ‘Hosi’ signifies ‘save;’ ‘anna’ is an interjection used in entreating.
St Jerome † AD 420
For it signifies that the coming of Christ is the salvation of the world, whence it follows, Blessed is he that cometh in the name of the Lord. Which same thing the Saviour in the Gospel confirms, I am come in my Father’s name. (John 5:43.)
Remigius † AD 908
Because, namely, in all His good actions, He sought not His own but His Father’s glory.
The Gloss ap. Anselm.
And the meaning is, Blessed, that is, Glorious, is He that cometh, that is, is incarnate; in the name of the Lord; that is, of the Father, by glorifying Him. Again they repeat, Hosanna, that is, Save, I pray thee, and define whither they would bo saved, in the highest, that is in the heavenly, not in the earthly places.
St Jerome † AD 420
Or by that which is added, Hosanna, that is, Salvation, in the highest, it is clearly shewn that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things heavenly.
Origen † AD 253
Or when they say, Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord, it is the dispensation of Christ’s humanity that they set forth; but His restoration to the holy places when then say, Hosanna in the highest.
Pseudo-Chrysostom
Hosanna, some interpret ‘glory,’ some ‘redemption;’ and glory is His due, and redemption belongs to Him who has redeemed all men.
St Hilary † AD 367
The words of their song of praise, express His power of redemption; in calling Him the Son of David, they acknowledge His hereditary title to the kingdom.
Pseudo-Chrysostom
Never before had the Lord employed the services of beasts, nor surrounded Himself with the ornaments of green boughs, till now when He is going up to Jerusalem to suffer. He moved them that beheld to do that which they had before desired to do; so it was opportunity that was now given them, not their purpose that was changed.
St Jerome † AD 420
Mystically; The Lord draws near to Jerusalem departing from Jericho, and taking great multitudes with Him, because great and laden with great wares, that is, the salvation of believers that has been entrusted to Him, He seeks to enter the city of peace, the place of the beholding of God. And He comes to Bethphage, that is, to The house of the jawbones; He bare also the type of confession; and halted on Mount Olivet, where is the light of knowledge, and the repose from toils and pains. By the village over against the Apostles is denoted this world; for that was against the Apostles, and was not willing to receive the light of their teaching.
Remigius † AD 908
The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the Apostle shews, saying, He that wrought in Peter to the Apostleship of circumcision, the same was mighty in me towards the Gentiles; (Gal. 2:8.) or, because the precepts of charity are two; or, because there are two testaments; or, because there is letter and spirit.
St Jerome † AD 420
Or, because there is theory and practice, that is, knowledge and works. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass’s colt wild and unbroken, the Gentile people; for the Jewish nation is towards God the mother of the Gentiles.
Rabanus Maurus † AD 856
Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to shew that this same Hebrew nation, if it repent, need not despair of salvation,
Pseudo-Chrysostom
Men are likened to animals, from some resemblance they bear in their not recognising the Son of God. And this animal is unclean, and beyond all other brutes incapable of reasoning, a stupid, helpless, ignoble drudge. Such were men before the coming of Christ, unclean with divers passions; unreasoning, that is lacking the reason of the Word, stupid, in their disregard of God; weak in soul, ignoble, because forgetting their heavenly birth they became slaves of their passions, and of the dæmons; drudges, because they toiled under the load of error laid upon them by the dæmons, or the Pharisees. The ass was tied, that is, bound in the chain of diabolic error, so that it had not liberty to go whither it would; for before we do any sin we have free will to follow, or not, the will of the Devil, but if once by sinning we have bound ourselves to do his works, we are no longer able to escape by our own strength, but, like a vessel that has lost its rudder is tossed at the mercy of the storm, so man, when by sin he has forfeited the aid of Divine grace, no longer acts as he wills, but as the Devil wills. And if God, by the mighty arm of His mercy, do not loose him, he will abide till death in the chain of his sins. Therefore He saith to His disciples, Loose them, that is, by your teaching and miracles, for all the Jews and Gentiles were loosed by the Apostles; and bring them to me, that is, convert them to My glory.
Origen † AD 253
Whence also, when He ascended into heaven, He gave command to His disciples that they should loose sinners, for which also He gave them the Holy Spirit. But being loosed, and making progress, and being nourished by the Divinity of the Word, they are held worthy to be sent back to the place whence they were taken, but no more to their former labours, but to preach to them the Son of God, and this is what He signifies when He says, And straightway He will send them.
St Hilary † AD 367
Or by the ass and the colt is shewn the twofold calling from among the Gentiles. For the Samaritans did serve after a certain fashion of obedience, and they are signified by the ass; but the other Gentiles wild and unbroken are signified by the colt. Therefore two are sent to loose them that are bound by the chains of error; Samaria believed through Philip, and Cornelius as the first-fruits of the Gentiles was brought by Peter to Christ.
Remigius † AD 908
But as it was then said to the Apostles, If any man sag ought to you, say ye, The Lord hath need of them; so now it is commanded to the preachers, that though any opposition be made to them, they should not slack to preach.
St Jerome † AD 420
The Apostles clothes which are laid upon the beasts may be understood either as the teaching of virtues, or discernment of Scriptures, or verities of ecclesiastical dogmas, with which, unless the soul be furnished and instructed, it deserves not to have the Lord take His seat there.
Remigius † AD 908
The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country. But the Apostles and other teachers set their garments upon the ass, when they gave to the Gentiles the glory which they had received from Christ. The multitudes spread their garments in the way, when they of the circumcision who believed, despised the glory which they had by the Law. They cut down branches from the trees, because out of the Prophets they had heard of the green Branch as an emblem of Christ. (Is. 11:1. Jer. 23:5.) Or, the multitudes who spread their garments in the way, are the martyrs who gave to martyrdom for Christ their bodies, which are the clothing of their minds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they who seek out the sayings and examples of the holy fathers for their own or their children’s salvation.
St Jerome † AD 420
When He says, The multitudes that went before and that followed, He shews that both people, those who before the Gospel, and those who after the Gospel, believed on the Lord, praise Jesus with the harmonious voice of confession.
Pseudo-Chrysostom
Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.
The Latin text
Remigius
Narravit superius Evangelista dominum egressum a Galilaea, et coepisse ascendere Hierosolymam. Postquam ergo narravit quid in via gesserit, in incepta intentione perseverans dicit et cum appropinquasset Hierosolymis, et venisset Bethphage. Bethphage viculus fuit sacerdotum, situs in latere montis oliveti, distans uno milliario a Ierusalem. Sacerdotes enim, qui per certos dies in templo deserviebant, completo officio vicis suae, illuc divertebant ad manendum: similiter et illi qui accipiebant officium, illuc divertebant: quia praeceptum fuit in lege, ut nullus diebus sabbatorum plus quam mille passus incederet
Origenes in Matth
Unde et interpretatur Bethphage, maxillarum domus: quoniam maxilla propria erat pars sacerdotum in lege. Sequitur tunc Iesus misit duos discipulos
Chrysostomus super Matth
Non dixit discipulis: dicatis: dominus tuus his opus habet, vel dominus vester: ut intelligant, quia ipse sit solus dominus, non solum animalium, sed omnium hominum: nam et peccatores conditione quidem sui sunt, voluntate autem sua Diaboli
Chrysostomus in Matth
Neque parvum enim existimes quod factum est. Quis enim suasit dominis iumentorum non velle contradicere, volentes silere, et concedere? Et in hoc discipulos erudit quoniam poterat et Iudaeos prohibere, sed noluit; sed et docet ut quodcumque petitum fuerit darent. Si enim qui ignorabant Christum, ita concesserunt, multo magis discipulos convenit omnibus dare. Quod autem dicitur et confestim dimittet eos
, Chrysostomus super Matth.
intelligendum est, quod animal postquam ingressum est in Ierusalem, ad dominum suum remissum est a Christo
Glossa
Vel dominus iumentorum confestim dimittet eos in domini servitio mancipandos. Adhibetur autem huic facto prophetae testimonium, ut appareat dominum omnia quae de ipso scripta erant, implevisse; sed invidia caecatos Scribas et Pharisaeos ea quae ipsi legebant intelligere noluisse: et ideo sequitur hoc autem totum factum est ut adimpleretur quod dictum est per prophetam, scilicet Zachariam
Chrysostomus super Matth
Sciens enim propheta malitiam Iudaeorum, quia contradicturi erant Christo ascendenti in templum, praemonuit, ut per hoc signum cognoscerent regem suum dicentem dicite filiae Sion
Rabanus Maurus
Filia Sion historialiter dicitur Ierusalem civitas, quae sita est in monte Sion; mystice autem est Ecclesia fidelium, pertinens ad supernam Ierusalem
Chrysostomus super Matth
Ecce ostendentis est verbum; idest, non carnali aspectu, sed spirituali intellectu opera virtutum eius aspicite. Ante tempora quidem multa dicebat ecce, ut ostenderet quia ille de quo loquebatur, antequam nasceretur, iam erat rex tuus. Cum ergo videritis eum, nolite dicere: non habemus regem nisi Caesarem. Venit tibi, si intellexeris, ut salvet te; si non intellexeris, venit contra te. Mansuetus, non ut propter potentiam timeretur, sed ut propter mansuetudinem amaretur: unde non sedet in curru aureo, pretiosa purpura fulgens; nec ascendit super fervidum equum discordiae amatorem et litis; sed super asinam tranquillitatis et pacis amicam: unde sequitur sedens super asinam et pullum filium subiugalis
Augustinus de Cons. Evang
In hoc autem testimonio prophetico aliquanto diversa est Evangelistarum locutio. Hoc enim Matthaeus sic adhibet ut asinam dicat commemorasse prophetam: non autem ita se habet vel quod Ioannes interponit, vel codices ecclesiasticae interpretationis Lxx. Cuius rei causa mihi videtur quod Matthaeus Hebraea lingua perhibetur Evangelium conscripsisse; manifestum est autem interpretationem illam quae dicitur Lxx in nonnullis aliter se habere, quam inveniunt in Hebraeo qui eam linguam noverunt, et qui interpretati sunt singuli eosdem libros Hebraeos. Huius autem distantiae causa si quaeratur, nihil probabilius aestimo quam eos Lxx illo spiritu interpretatos, quo et illa quae interpretabantur dicta fuerant, quod ex ipsa eorum mirabili, quae praedicatur, consensione firmatum est. Ergo et ipsi nonnulla in eloquio variando, et voluntati Dei, cuius verba erant, non credendo, nihil aliud demonstrare voluerunt quam hoc ipsum, quod in Evangelistarum concordia, quadam diversitate narratur; qua nobis ostenditur non esse mendacium, si quisquam ita diverso modo aliquid narret, ut ab eius voluntate cui consentiendum est, non recedat; quod noscere in moribus utile est propter cavenda mendacia; et ipsi fidei, ne putemus quasi consecratis sonis ita muniri veritatem, tamquam Deus nobis, quemadmodum ipsam rem, sic verba quae propter illam sunt dicenda commendet; cum potius ita res sermonibus proferatur ut istos omnino quaerere non deberemus, si rem sine his nosse possemus, sicut illam novit Deus, et in eo Angeli eius. Sequitur euntes autem discipuli fecerunt sicut praecepit illis Iesus, et adduxerunt asinum et pullum. Ceteri autem Evangelistae de asina tacent. Non deberet autem permovere lectorem nec si Matthaeus de pullo tacuisset, sicut illi de asina tacuerunt: quanto minus moveri oportet, quia unus ita commemoravit asinam, de qua ceteri tacuerunt, ut tamen pullum non taceret, de quo illi dixerunt? Ubi enim utrumque potest intelligi factum, nulla repugnantia est, nec si alius aliud commemoraret: quanto minus ubi unus unum, alius utrumque? Sequitur et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt
Hieronymus
Sed videtur quod super utrumque animal in parvo itineris spatio dominus sedere nequiverit: ergo cum historia aut impossibilitatem habeat aut turpitudinem, ad altiora transmittimur, idest ad mysticum sensum
Remigius
Licet potuerit fieri ut super utrumque animal dominus sederit
Chrysostomus in Matth
Mihi autem videtur quod non propter mysterium solum super asinam sedit, sed et mensuram nobis sapientiae tribuens: demonstrat scilicet quod non super equos ferri necesse est, sed sufficit asino uti, et eo quod necessitatis est, esse contentum. Interroga autem Iudaeos: quis rex super asinam delatus intravit Hierosolymam? Sed non utique alium habent dicere, nisi istum solum
Hieronymus
Turbae ergo quae egressae fuerant de Iericho, et secutae salvatorem, supposuerunt vestimenta sua, et straverunt viam ramis arborum: et ideo sequitur plurima autem turba straverunt vestimenta sua in via pedibus asini, necubi offendat in lapidem, nec calcet spinam, nec labatur in foveam. Sequitur alii autem caedebant ramos de arboribus, et sternebant in via: de arboribus scilicet fructiferis, quibus mons oliveti consitus est. Cumque opere cuncta fecissent, vocis quoque tribuunt testimonium: unde sequitur turbae autem quae praecedebant et quae sequebantur, clamabant dicentes: hosanna filio David. Quid autem significet hosanna, nunc perstringam breviter. In Psalmo 117, qui manifeste de adventu salvatoris scriptus est, inter cetera hoc quoque legimus: o domine, salvum me fac, o domine, bene prosperare. Benedictus qui venturus es in nomine domini. Pro eo quod in Lxx habetur interpretibus, o kyrie soson di, idest: o domine, salvum fac, in Hebraeo legimus: Anna, Iehova, hosi Anna, quod manifestius interpretatus est Symmachus dicens: obsecro, domine, salva, obsecro. Nemo ergo putet ex duobus verbis, Graeco scilicet et Hebraeo, sermonem esse compositum; sed totum Hebraicum est
Remigius
Et est compositum ex integro et corrupto. Hosi enim Latine dicitur salva, sive salvifica; Anna vero apud illos interiectio est obsecrantis: nam sicut apud illos ab obsecrante dicitur Anna, sic apud Latinos dicitur heu
Hieronymus
Significavit enim quod adventus Christi salus mundi sit; unde sequitur benedictus qui venit in nomine domini. Salvatore quoque idipsum in Evangelio comprobante: ego, inquit, veni in nomine patris mei
Remigius
Quia scilicet in omnibus bonis operibus non suam, sed patris gloriam quaesivit
Glossa
Et sensus est: benedictus, idest gloriosus sit, qui venit, idest incarnatus est, in nomine domini, idest patris, eum glorificando. Iterum repetunt: hosanna, idest salva, obsecro; et determinant ubi se vellent salvari, in altissimis, idest in caelestibus, non in terrenis. Vel per hoc quod iungitur hosanna, idest salus in excelsis, perspicue ostenditur quod adventus Christi non tantum hominis salus, sed totius mundi sit, terrena iungens caelestibus
Hieronymus
Vel humanam quidem Christi dispensationem laudant in eo quod dicebant hosanna filio David: benedictus qui venit in nomine domini; restitutionem autem eius in sancta, in eo quod dicebant: hosanna in excelsis
Chrysostomus super Matth
Hosanna etiam quidam interpretantur gloriam, alii vero redemptionem: nam et gloria illi debetur, et redemptio illi convenit qui omnes redemit
Hilarius in Matth
Laudationis enim verba, redemptionis in eo exprimunt potestatem; filium autem David nuncupant, in quo agnoscerent aeterni regni hereditatem
Chrysostomus in Matth
Nunquam antea dominus sibi adhibuit ministeria iumentorum, nec ramorum virentia circa se ornamenta constituit, nisi modo quando Ierusalem ut pateretur ascendit. Excitavit enim videntes ut facerent quod prius volebant: ergo potestas eis data est, non mutata voluntas
Hieronymus
Mystice autem appropinquat dominus Hierosolymis egrediens de Iericho, turbis inde eductis quamplurimis, quia magnus magnis ditatus mentibus salute credentium rediens, ingredi cupit urbem pacis, et locum visionis Dei. Et venit Bethphage, idest ad domum maxillarum, et confessionis portabat typum; et erat situs in monte oliveti, ubi est lumen scientiae, laborum et dolorum requies. Per castellum enim, quod contra apostolos erat, mundus iste designatur: contra apostolos enim erat, nec lumen doctrinarum volebat accipere
Remigius
Dominus ergo de monte oliveti discipulos ad castellum misit, quia de primitiva Ecclesia praedicatores in mundum direxit. Duos quippe misit propter duos ordines praedicatorum, quod manifestat apostolus dicens: qui operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes, sive quia duo sunt praecepta caritatis, sive propter duo testamenta, sive propter litteram et spiritum
Hieronymus
Sive propter theoricam et practicam, idest scientiam et opera. Asina autem ista quae subiugalis fuit, et edomita, et iugum legis traxerat, synagoga intelligitur. Pullus asinae lascivus et liber, gentium populus: Iudaea enim secundum Deum mater est gentium
Rabanus Maurus
Unde Matthaeus solus, qui Iudaeis Evangelium scripsit, asinam domino refert adductam, ut eidem etiam genti Hebraeae, si poeniteat, non desperandam monstret esse salutem
Chrysostomus super Matth
Propter quasdam autem similitudines, animalibus assimilati sunt homines, Dei filium non cognoscentes. Est enim animal immundum, et prae ceteris pene iumentis magis irrationale et stultum et infirmum et ignobile et oneriferum. Sic fuerunt homines ante Christi adventum, passionibus diversis immundi, irrationabiles, verbi ratione carentes, stulti propter Dei contemptum, infirmi secundum animam; ignobiles, quia obliti generationis caelestis, facti fuerunt servi passionum et Daemonum; oneriferi, quia sufferebant sarcinam erroris a Daemonibus vel Pharisaeis impositam. Ligata autem erat asina, idest diabolici erroris vinculo impedita, ut non haberet libertatem eundi quo vellet: nam antequam peccemus, liberum habemus arbitrium sequi voluntatem Diaboli an non; quod si semel peccantes obligaverimus nos operibus eius, iam nostra virtute evadere non possumus; sed sicut navis fracto gubernaculo illuc ducitur ubi tempestas voluerit, sic et homo divinae auxilio gratiae perdito per peccatum, non quod vult agit, sed quod Diabolus vult. Et nisi Deus valida manu misericordiae suae solverit eum, usque ad mortem in peccatorum suorum vinculis permanebit: et ideo dicit discipulis solvite, scilicet per doctrinam vestram, et per miracula vestra; quia omnes Iudaei et gentes per apostolos sunt liberati; et adducite mihi, idest, ad gloriam meam illos convertite
Origenes in Matth
Unde et ascendens in caelum iussit discipulis suis ut solverent peccatores, dans eis spiritum sanctum. Absoluti autem et proficientes, et nutriti verbi divinitate, digni habentur remitti in locum ex quo erant assumpti, non iam ad opera priora, sed ut praedicarent eis filium Dei; et hoc est quod significat dicens et confestim dimittet eos
Hilarius in Matth
Vel per asinam et pullum duplex vocatio ex gentibus ostenditur. Erant enim Samaritani sub quadam observantiae suae consuetudine servientes, qui scilicet significantur per asinam; erant etiam indomitae gentes et feroces, qui scilicet significantur per pullum. Igitur duo mittuntur, ut solvant ligatos erroris vinculis: per Philippum enim Samaria credidit, per Petrum Cornelius Christo, tamquam primitiae gentium, adductus est
Remigius
Sicut autem tunc dictum est apostolis si quis vobis aliquid dixerit, dicite quia dominus his opus habet, sic nunc praedicatoribus est praeceptum, ut si aliquid adversitatis obstiterit, a praedicando non cessarent
Hieronymus
Vestis autem apostolica quae iumento superponitur, vel doctrina virtutum, vel discretio Scripturarum intelligi potest, sive ecclesiasticorum dogmatum veritates; quibus nisi anima instructa fuerit et ornata, sessorem habere dominum non meretur
Remigius
Dominus autem super asellum sedens, Hierosolymam tendit; quia praesidens sanctae Ecclesiae, vel animae fideli, et eam in hoc saeculo regit, et post hanc vitam ad visionem caelestis patriae introducit. Apostoli autem et ceteri doctores vestimenta posuerunt super asinam: quia gloriam quam acceperunt a Christo gentibus dederunt. Turba autem vestimenta sternebat in via: quia credentes ex circumcisione, gloriam quam habebant ex lege, contemnebant. Ramos autem de arboribus praecidebant: quia ex prophetis acceperunt exempla de Christo, quasi de arboribus virentibus. Vel turba, quae vestimenta stravit in via, significat martyres, qui vestimenta sua, idest corpora, quae tegumenta sunt animarum, pro Christo ad martyrium tradiderunt. Vel significantur illi qui corpora sua per abstinentiam domant. Illi autem ramos arborum praecidunt qui dicta et exempla sanctorum patrum quaerunt ad suam, vel filiorum salutem
Hieronymus
Quod autem ait turbae autem quae praecedebant, et quae sequebantur, utrumque populum ostendit, et qui ante Evangelium, et qui post Evangelium domino crediderunt, consona Iesum confessionis voce laudare
Chrysostomus super Matth
Et illi quidem prophetantes de Christo venturo clamaverunt; hi autem laudantes clamant de adventu Christi iam adimpleto
21:10
St Jerome † AD 420
When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.
Pseudo-Chrysostom
With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised, but the Spirit that suddenly inspired them poured forth the words of truth.
Origen † AD 253
Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, Who is this King of glory?
St Jerome † AD 420
While others were in doubt or enquiring, the worthless multitude confessed Him; But the people said, This is Jesus the Prophet from Nazareth in Galilee. (Ps. 24:8.) They begin with the lesser that they may come to the greater. They hail Him as that Prophet whom Moses had said should come like to himself, (Deut. 15:18.) which is rightly written in Greek with the testimony of the article, (ὁ προφήτες.) From Nazareth of Galilee, for there He had been brought up, that the flower of the field might be nourished with the flower of all excellencies.
Rabanus Maurus † AD 856
But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, and on the morrow sitting on the ass entered Jerusalem. (John 12:1.) In this observe the correspondence between the Old and New Testaments, not only in things but in seasons. For on the tenth day of the first month, the lamb that was to be sacrificed for the passover was to be taken into the house, (Exod. 12:3.) because on the same day of the same month, that is, five days before the passover, the Lord was to enter the city in which He was to suffer.
Pseudo-Chrysostom
And Jesus entered into the temple of God. This was the part of a good Son to haste to His Father’s house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound.
St Jerome † AD 420
And he cast out all them that sold and bought. It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed ‘collybistæa,’ a word for which the Latin has no equivalent. Sweetmeats and other trifling presents they called ‘collyba,’ such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take usury, they accepted, the value in kind, taking things that ore bought with money, as if this was not what Ezekiel preached of, saying, Ye shall not receive usury nor increase. (Ezek. 18:17.) This kind of traffic, or cheating rather, the Lord seeing in His Father’s house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men.
Origen † AD 253
For in that they ought neither to sell nor to buy, but to give their time to prayer, being assembled in a house of prayer, whence it follows, And he saith unto them, It is written, My house shall be called a house of prayer. (Is. 56:7.)
St Augustine † AD 430 Regula ad Serv. Dei, 3.
Let no one therefore do ought in the oratory, but that for which it was made and whence it got its name. It follows, But ye have made if a den of thieves.
St Jerome † AD 420
For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance.
St Augustine † AD 430 de Cons. Ev. ii. 68.
It is manifest that the Lord did this thing not once but twice; the first time is told by John, this second occasion by the other three.
St John Chrysostom † AD 407 Hom. lxvii.
Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness.
Origen † AD 253
Mystically; The Temple of God is the Church of Christ, wherein are many, who live not, as they ought, spiritually, but after the flesh; and that house of prayer which is built of living stones they make by their actions to be a den of thieves. But if we must express more closely the three kinds of men cast out of the Temple, we may say thus. Whosoever among a Christian people spend their time in nothing else but buying and selling, continuing but little in prayers or in other right actions, these are the buyers and sellers in the Temple of God. Deacons who do not lay out well the funds of their Churches, but grow rich out of the poor man’s portion, these are the money-changers whose tables Christ overturns. But that the deacons preside over the tables of Church money, we learn from the Act of the Apostles (Acts 6:2.) Bishops who commit Churches to those they ought not, are they that sell the doves, that is, the grace of the Holy Spirit, whose seats Christ overturns.
St Jerome † AD 420
But, according to the plain sense; the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats, but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, Ye are the temple of God (2 Cor. 6:16.) Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers.
Origen † AD 253
Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God’s temple.
Pseudo-Chrysostom
For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body? What the multitude had proclaimed by their shouts, the Lord shews in deeds; whence it follows, And the blind and the lame came to him in the temple, and he healed them.
Origen † AD 253
For in the temple of God, that is in the Church, all have not eyesight, nor do all walk uprightly, but only they who understand that there is need of Christ and of none other to heal them; they coming to the Word of God are healed.
Remigius † AD 908
That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.
St Jerome † AD 420
For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them in the temple.
St John Chrysostom † AD 407
But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation.
St Jerome † AD 420
For, not daring to lay hands on Him, the Priests defame his works, and the testimony of the children who cried, Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, as though this might be said to none but to the Son of God only. Let then Bishops and all holy men take heed how they suffer these things to be said to them, if this is charged as a fault in Him who is truly Lord to whom this was said, because the faith of the believers was not yet confirmed.
Pseudo-Chrysostom
For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by seeing or hearing deeds of some righteous man. In this way the Priests were stirred up against Christ, and said, Hearest thou what these say?
St Jerome † AD 420
But the answer of Christ was cautions. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you ought to be indulgent to their tender years. But He brings a quotation from the eighth Psalm, that though the Lord were silent, the testimony of Scripture might defend the words of the children (Ps. 8:2) as it follows, But Jesus said unto them, Yea, have ye never read, &c.
Pseudo-Chrysostom
As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any one. Therefore they are called babes, not in age, but in guilelessness of heart; sucklings, because they cried out being moved by their joy at the wonderful things they beheld, as by the sweetness of milk. Miraculous works are called milk, because the beholding of miracles is no toil, but rather excites wonder, and gently invites to the faith. Bread is the doctrine of perfect righteousness, which none can receive but they who have their senses exercised about spiritual things.
St John Chrysostom † AD 407
This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children going before them did away that fear; for He who made these to sing His praises, shall give speech to those. This miracle also shews that Christ was the Framer of nature; seeing the children spoke things full of meaning, and agreeing with the Prophets, whereas the men uttered things meaningless, and full of frenzy.
The Latin text
Hieronymus
Introeunte Iesu cum turba, tota Hierosolymorum civitas commovetur, mirans frequentiam, nesciens virtutem: unde dicitur et cum intrasset Hierosolymam, commota est universa civitas, dicens: quis est hic?
Chrysostomus super Matth
Merito autem commovebantur videntes rem mirabilem. Homo laudabatur quasi Deus, sed Deus laudabatur in homine. Puto autem quod nec ipsi qui laudabant, sciebant quid laudabant; sed spiritus subito ingressus in eos, veritatis verba fundebat
Origenes in Matth
Sed et quando intravit Iesus Hierosolymam veram, admirantes virtutes caelestes, dicebant: quis est iste rex gloriae?
Hieronymus
Aliis autem vel ambigentibus vel interrogantibus, nisi plebecula confitetur: unde sequitur populi autem dicebant: hic est Iesus propheta a Nazareth Galilaeae. A minoribus incipiunt, ut ad maiora perveniant. Prophetam enim dicunt quem Moyses sui similem dixerat esse venturum, et qui proprie apud Graecos scribitur cum tu arthru martyria, idest cum articuli testimonio. A Nazareth autem Galilaeae, quia ibi educatus fuerat, ut flos campi nutriretur in flore virtutum
Rabanus Maurus
Notandum autem, quod hic introitus eius in Ierusalem fuit ante quinque dies Paschae. Narrat enim Ioannes, quod ante sex dies Paschae venerit in Bethaniam, et in crastinum asino sedens venerit in Ierusalem; ubi notanda est concordia non solum in rebus, sed etiam in temporibus veteris et novi testamenti. Decima enim die mensis primi, agnus qui in Pascha immolaretur, domum introduci iussus est: quia et dominus decima die eiusdem mensis, hoc est ante quinque dies Paschae, civitatem, in qua pateretur, erat ingressurus. Sequitur et intravit Iesus in templum Dei
Chrysostomus super Matth
Hoc erat proprium boni filii ut ad domum curreret patris, et illi honorem redderet; et tu imitator Christi factus, cum ingressus fueris in aliquam civitatem, primo ad Ecclesiam curras. Hoc etiam erat boni medici ut ingressus ad infirmam civitatem salvandam, primum ad originem passionis intenderet: nam sicut de templo omne bonum egreditur, ita de templo omne malum procedit: si enim sacerdotium integrum fuerit, tota Ecclesia floret; si autem corruptum fuerit, tota fides marcida est: sicut enim cum videris arborem pallentibus foliis, intelligis quia vitium habet in radice; sic cum videris populum indisciplinatum, sine dubio cognosce quia sacerdotium eius non est sanum. Sequitur et eiciebat omnes vendentes et ementes
Hieronymus
Sciendum quidem est, quod iuxta mandata legis in venerabili toto orbe templo domini, et de cunctis pene regionibus Iudaeorum illuc populo confluente, innumerabiles immolabantur hostiae, maxime festis diebus, taurorum, arietum, hircorum; pauperibus, ne absque sacrificio essent, pullos columbarum et turtures offerentibus. Accidebat autem ut qui de longe venerant, victimas non haberent. Excogitaverunt igitur sacerdotes quomodo praedam de populo facerent; et omnia animalia quibus opus erat ad sacrificia, venderent; et ut venderent non habentibus, et ut ipsi rursus empta susciperent. Hanc ergo stropham, idest fraudem se in diversa vertentem, crebro venientium inopia dissipabat, qui indigebant sumptibus, et non solum hostias non habebant, sed nec unde emerent. Posuerunt itaque nummularios, qui mutuam sub cautione darent pecuniam. Sed quia erat lege praeceptum ut nemo usuras acciperet, et prodesse non poterat pecunia fenerata, quae commodi nihil haberet, et interdum perderet sortem, excogitaverunt et aliam technam, idest artem, ut pro nummulariis collibystas facerent, cuius verbi proprietatem Latina lingua non exprimit. Collyba dicuntur apud illos, quae nos appellamus tragemata, vel vilia munuscula; verbi gratia, frixi ciceris, uvarumque passarum, et poma diversi generis. Igitur quia usuras accipere non poterant, collibystae pro usuris accipiebant varias species; ut quae in nummo non licebant, in his rebus exigerent, quae nummis coemuntur: quasi non hoc ipsum Ezechiel praedicaverit dicens: usuram et superabundantiam non accipietis. Istiusmodi dominus cernens in domo patris, negotiationem seu latrocinium, ardore spiritus concitatus, tantam hominum multitudinem eiecit de templo
Origenes in Matth
In quo non debent vendere et emere, sed orationibus tantum vacare qui congregantur, quasi in domo orationis: unde sequitur et dicit eis: scriptum est: domus mea domus orationis vocabitur
Augustinus in regula
Nemo ergo in oratorio aliquid agat nisi ad quod factum est, unde et nomen accepit. Sequitur vos autem fecistis illam speluncam latronum
Hieronymus
Latro enim est, et templum Dei in latronum convertit speluncam, qui lucra de religione sectatur. Mihi autem inter omnia signa quae fecit dominus, hoc videtur esse mirabilius, quod unus homo, et illo tempore contemptibilis, intantum ut postea crucifigeretur, Scribis et Pharisaeis contra se saevientibus et videntibus lucra sua destrui, potuerit ad unius flagelli verbera tantam eicere multitudinem. Igneum enim quiddam atque sidereum radiabat ex oculis eius, et divinitatis maiestas lucebat in facie
Augustinus de Cons. Evang
Manifestum est, hoc non semel, sed iterum a domino esse factum; sed primum commemoratum est a Ioanne, hoc autem ultimum a ceteris tribus
Chrysostomus in Matth
In quo maior est accusatio Iudaeorum: quoniam cum bis hoc idem fecisset, morabantur tamen in sua dementia
Origenes in Matth
Mystice autem templum Dei est Ecclesia Christi. Sunt autem multi in ea non, sicut decet, viventes spiritualiter, sed secundum carnem militant; qui domum orationis de lapidibus vivis constructam, faciunt speluncam esse latronum actibus suis. Si autem oportet tres species eiectas a templo cautius exponere, possumus dicere: quicumque in populo Christiano ad nihil aliud vacant, nisi circa emptiones et venditiones, rarius autem in orationibus permanent, vel in aliis actibus rectis, ipsi sunt vendentes et ementes in templo Dei. Diaconi qui non bene tractant Ecclesiarum pecunias et divites fiunt de rebus pauperum, ipsi sunt nummularii, pecuniarum mensas habentes, quas Christus evertit. Quod autem mensis ecclesiasticarum pecuniarum diaconi praesint, docemur in actibus apostolorum. Episcopi autem qui tradunt Ecclesias quibus non oportet, ipsi sunt qui vendunt columbas, idest gratiam spiritus sancti, quorum cathedras Christus evertit
Hieronymus
Iuxta simplicem enim intelligentiam, columbae non erant in cathedris, sed in caveis; nisi forte columbarum institores sedebant in cathedris: quod absurdum est, quia in cathedris magistrorum magis dignitas indicatur; quae ad nihilum redigitur, cum mixta fuerit lucris. Observa etiam propter avaritiam sacerdotum, altaria Dei, nummulariorum mensas appellari. Quod autem de Ecclesiis diximus, unusquisque de se intelligat: dicit enim apostolus: vos estis templum Dei. Non sit ergo in domo pectoris vestri negotiatio, non donorum cupiditas, ne ingrediatur Iesus iratus et rigidus, et non aliter mundet templum suum nisi flagello adhibito, ut de spelunca latronum domum faciat orationum
Origenes in Matth
Vel in secundo adventu eiciet, vel evertet quos invenerit in templo Dei indignos
Chrysostomus super Matth
Ideo etiam nummulariorum mensas evertit: quod significat quod in templo Dei non debent esse nummi, nisi spirituales, qui Dei habent imaginem, non qui portant imaginem terrenam. Cathedras vendentium columbas evertit, loquens ipso facto: quid faciunt in templo multae columbae venales, ex quo una columba gratuita descendit in templum corporis mei? Quod autem verbis turbae clamaverunt, dominus factis ostendit: unde sequitur et accesserunt ad eum caeci et claudi in templo, et sanavit eos
Origenes in Matth
In templo enim Dei, idest in Ecclesia, non sunt omnes videntes, neque recte ambulantes; sed qui ex eis intelligunt quia nullius est opus nisi Christi ut sanentur, accedentes ad verbum Dei sanantur
Remigius
Quod autem in templo sanantur, significat quod homines non nisi in Ecclesia sanari possunt, cui data est potestas ligandi atque solvendi
Hieronymus
Nisi autem mensas nummulariorum subvertisset cathedrasque columbas vendentium, caeci et claudi lucem pristinam et concitum gradum in templo non meruissent recipere
Chrysostomus in Matth
Principes autem sacerdotum neque ita persuadebantur, sed ex reliquis miraculis et praeconiis puerorum eum extollentibus indignabantur; unde sequitur videntes principes sacerdotum
Hieronymus
Cum enim manum non audeant in eum inicere sacerdotes, tantum opera calumniantur, et testimonium populi atque puerorum qui clamabant: hosanna filio David; benedictus qui venit in nomine domini: quod videlicet hoc non dicitur nisi soli filio Dei. Videant ergo episcopi, et quilibet sancti homines, cum quanto periculo dici sibi ista patiantur, si vero domino, cui dicebatur, quia nondum solida erat credentium fides, pro crimine impingitur
Chrysostomus super Matth
Sicut autem columna si modicum obliquata fuerit, accepto pondere amplius vadit in latus, sic et cor hominis cum perversum fuerit, si alicuius viri iusti opera videat vel audiat, non confirmatur, sed magis ad invidiam concitatur. Hoc modo sacerdotes concitati sunt contra Christum, dicentes audis quid isti dicunt?
Hieronymus
Sed Christi responsio moderata fuit. Non dixit quod Scribae audire cupiebant: bene faciunt pueri, ut mihi testimonium perhibeant: nec rursum: errant, pueri sunt, debetis aetati ignoscere: sed profert exemplum de octavo Psalmo, ut, tacente domino, testimonium Scripturarum puerorum dicta firmaret: unde sequitur Iesus autem dicit eis: utique. Nunquam legistis
, et cetera. Chrysostomus super Matth
Tamquam si dicat: esto, mea culpa est, quia isti clamant. Numquid mea culpa est, quia ante tot millia annorum hoc futurum propheta praedixit? Infantes autem et lactentes nec intelligere aliquem nec laudare possunt. Dicuntur ergo infantes non aetate, sed simplicitate cordis: lactentes autem, quoniam quasi lactis suavitate, ita mirabilium delectatione excitati clamabant. Lac enim dicitur opus miraculorum: quia miracula nullum laborem videntibus ponunt, sed videntes admiratione delectant, et ad fidem molliter invitant. Panis autem est doctrina perfectae iustitiae; quam accipere non possunt nisi exercitati sensus circa res spirituales
Chrysostomus in Matth
Hoc autem et typus gentium erat, et apostolis non parva consolatio: ut enim non angustiarentur qualiter idiotae existentes possent praedicare, praevenientes pueri eorum eiecerunt timorem: quoniam scilicet dabit eis sermonem qui hos fecit laudem cantare. Hoc etiam miraculum significat quod Christus conditor erat naturae: quia pueri significativa loquebantur, et prophetis consona; viri autem insipientia et insania plena
21:17
Pseudo-Chrysostom
A bad man is better overcome by giving way to him than by replying to him; for wickedness is not instructed but stimulated by reproof. The Lord accordingly sought by withdrawing Himself to check those whom His words could not check; whence it is said, And He left them, and went out of the city into Bethany.
St Jerome † AD 420
Hence it is to be understood that the Lord was in so great poverty, and so far from having courted any one, that He had found in all that city neither entertainer, nor abode, but He made His home in a little village, in the house of Lazarus and his sisters; for their village was Bethany; and it follows, and He lodged there.
Pseudo-Chrysostom
Seeking surely to lodge in the body where His spirit also reposed; for so it is with all holy men, they love to be not where sumptuous banquets are, but where holiness flourishes.
St Jerome † AD 420
When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus shewing the reality of His human body.
The Gloss ap. Anselm.
For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.
St Jerome † AD 420
The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, And seeing a fig-tree by the wayside, He came to it, and found nothing thereon, but leaves only.
St John Chrysostom † AD 407
He came not because He was an hungred, but for His disciples’ sake; for because He ever did good and inflicted suffering on none, it behoved that He should set forth an example of His power of punishment; and this He would not exert upon man, but upon a plant.
St Hilary † AD 367
Herein also we find proof of the Lord’s goodness; where He was minded to shew forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; Let no fruit grow on thee henceforward for ever.
St Jerome † AD 420
For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word αἰῶγ signifies both.
St John Chrysostom † AD 407
This was only a supposition of the disciples that it was cursed because it had not fruit; for another Evangelist says that it was not yet the season. Why then was it cursed? For the disciples’ sake, that they might learn that He had power to wither up those who crucified Him. And He worked this miracle in that which of all plants is the most juicy, that the greatness of the miracle might be more apparent. And when aught of this kind is done to brutes or vegetables, ask not whether the fig were with justice withered up, seeing it was not the season for its fruit; for to enquire thus were extreme madness, for in such creatures there can be neither fault nor punishment; but consider the miracle, and admire the Worker of it.
The Gloss ord.
The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.
St John Chrysostom † AD 407
And that you may learn that this was done for their sakes, to the end, namely, that they should be stirred up to confidence, hear what is said further. Jesus answered and said unto them, Verily I say unto you, if ye shall have faith.
St Jerome † AD 420
The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were done by the Lord which are not written; and therefore we believe the Apostles to have done some not written; and that they were therefore not written, that the unbelieving might not have in them larger room for cavilling. For let us ask them, do they believe the miracles which are written, or do they not? And when they look incredulous, we can then establish that they who believe not the lesser would not have believed the greater.
St John Chrysostom † AD 407
This that the Lord speaks of He ascribes to prayer and faith; whence He continues, And all things whatsoever ye shall ask in prayer believing ye shall receive.
Origen † AD 253
For Christ’s disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly.
Rabanus Maurus † AD 856
But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after.
St Augustine † AD 430 de Cons. Ev. ii. 68.
It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, And when the disciples saw if, they marvelled, he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord’s words.
Origen † AD 253
Mystically; the Lord leaving the Chief Priests and Scribes withdrew without the earthly Jerusalem, which therefore fell. He came to Bethany to ‘The house of obedience,’ that is, to the Church, where when He had taken rest after the first erecting of the Church, He returned to the city which He had left a little while before, and returning, He was an hungred.
Pseudo-Chrysostom
For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others.
St Jerome † AD 420
The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ.
St Hilary † AD 367
And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest.
Pseudo-Chrysostom
Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward shew of the Law without the fruits of truth.
Origen † AD 253
And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss.
Pseudo-Chrysostom
Or; Into the sea, that is, into the world where the waters are salt, i. e. the people are wicked.
Rabanus Maurus † AD 856
And he avenges his exclusion from the elect by more cruel treatment of the reprobate.
St Augustine † AD 430 Quæst. Ev. i. 29.
Or, this is to be said by each servant of God in his own case respecting the mountain of pride, to cast it from him. Or, because by Jews the Gospel was preached, the Lord Himself, who is called the mount, is by the Jews cast among the Gentiles as into a sea.
Origen † AD 253
For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside.
Pseudo-Chrysostom
That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness.
Origen † AD 253
But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ’s disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ’s disciples.
The Latin text
Chrysostomus super Matth
Malum hominem melius locum dando potest aliquis vincere quam respondendo: quia malitia non instruitur sermonibus, sed excitatur: et ideo dominus recedendo compescere studuit quos respondendo non compescuit: unde dicitur et relictis illis, abiit foras extra civitatem in Bethaniam
Hieronymus
hinc autem intelligendum est quod dominus tantae fuerit paupertatis, et ita nulli adulatus sit, ut in urbe maxima nullum hospitem, nullam invenerit mansionem; sed in vico parvulo apud Lazarum sororesque eius habitaret; eorum quippe viculus Bethania est; unde sequitur ibique mansit
Chrysostomus super Matth
Ut scilicet ibi maneret corporaliter ubi et spiritualiter repausabat: nam sanctorum virorum est quod non gaudent ubi epulae largae sunt, sed ubi sanctitas floret
Hieronymus
Discussis autem noctis tenebris, cum in civitatem reverteretur dominus esuriit: unde sequitur mane autem revertens in civitatem, esuriit, veritatem scilicet humanae carnis ostendens
Chrysostomus super Matth
Quando enim concessit carni quod proprium erat pati, tunc demonstrat eius passionem
Rabanus Maurus
Nota autem maiorem studiosi operatoris affectum, dum dicitur mane revertisse in civitatem, ut praedicaret, et ut aliquos Deo patri acquireret
Hieronymus
Dominus autem passurus in populis, et baiulaturus scandalum crucis, voluit discipulorum animos signi anticipatione firmare: unde sequitur et videns arborem unam secus viam, venit ad eam, et nihil invenit in ea nisi folia tantum
Chrysostomus in Matth
Non propter hoc veniebat quia esuriebat, sed propter discipulos: quia enim ubique benefaciebat, nullum autem puniebat, oportebat et punitricis eius virtutis demonstrationem tribuere. Noluit autem in hominibus hoc ostendere, sed in planta
Hilarius in Matth
Et in hoc quidem bonitatis dominicae argumentum reperimus: nam ubi afferre voluit procuratae per se salutis exemplum, virtutis suae potestatem in humanis corporibus exercuit, spem futurorum et animae salutem, curis praesentium aegritudinum commendans; nunc vero, ubi in contumaces formam severitatis constituebat, futuri speciem damno arboris indicavit: unde sequitur et ait illi: numquam ex te fructus nascatur in sempiternum
Hieronymus
Vel in saeculum, utrumque enim eona, Graecus sermo significat
Chrysostomus in Matth
Suspicionis autem discipulorum erat existimare propter hoc eam esse maledictam, quia non habebat fructum: cur igitur maledicta est? Discipulorum gratia, ut discant quoniam poterat siccare eos qui crucifixerunt eum; unde sequitur et arefacta est continuo ficulnea. Ideo autem non in alia planta, sed in omnium humidissima miraculum hoc fecit, ut et hinc maius hoc miraculum appareat. Cum autem in plantis vel in brutis fit aliquid tale, non quaeras qualiter iuste siccata est ficus, si tempus non erat (hoc enim quaerere est ultimae dementiae, quia scilicet in talibus non invenitur culpa et poena): sed miraculum inspice, et admirare miraculi factorem; unde sequitur et videntes discipuli mirati sunt, dicentes: quomodo continuo aruit?
Glossa
Non facit creator iniuriam possidenti; sed creatura suo arbitrio ad utilitatem aliorum mutatur
Chrysostomus in Matth
Et ut discas quoniam propter eos hoc factum est, scilicet ut ad confitendum eos erigat, audi quid deinceps dicatur: sequitur enim respondens autem Iesus ait illis: amen dico vobis, si habueritis fidem
Hieronymus
Latrant contra nos gentilium canes, asserentes apostolos non habuisse fidem, quia montes transferre non potuerunt. Quibus respondemus multa facta esse signa a domino quae scripta non sunt: igitur et haec credimus fecisse apostolos; sed ideo scripta non esse ne infidelibus contradicendi maior daretur occasio: alioquin interrogemus eos, utrum credant his signis quae scripta narrantur, an non? Et cum incredulos viderimus, consequenter probabimus, nec maioribus eos credituros fuisse qui minoribus non crediderunt
Chrysostomus
Hoc autem quod dominus dicit, orationi adscribit et fidei: unde iterum dicit omnia quaecumque petieritis in oratione credentes accipietis: discipuli enim Christi, nihil eorum quae non oportet petunt: et quasi credentes magistro, nihil aliud petunt nisi magna et caelestia
Rabanus Maurus
Quotiescumque autem petentes non exaudimur, ideo fit quia vel contra auxilium nostrae salutis petimus, vel quia eorum pro quibus petimus, perversitas ne impetremus obsistit; vel in futurum petitionis nostrae differtur effectus, ut desideria crescant, et perfectius capiant gaudia quae requiruntur
Augustinus de Cons. Evang
Considerandum autem, quod miratos esse discipulos de hoc quod arbor aruerat, et eis dominum respondisse quod dictum est de fide, non ipso secundo die quo maledixerit arbori, sed tertio die Marcus dicit: ipso quippe die secundo commemoravit Marcus de templo eiectos vendentes, quod primo die factum praetermiserat; ipso ergo secundo die dicit, facta vespera, egressum de civitate; et cum mane transirent, vidisse discipulos mane factam ficum aridam. Matthaeus autem sic loquitur tamquam secundo die hoc totum sit factum; unde intelligitur quod cum Matthaeus dixisset arefacta est continuo ficulnea, praetermissis ceteris ad secundam diem pertinentibus, adiunxit statim et videntes discipuli admirati sunt; ita tamen quod alio die viderit dominus ficulneam, et alio die discipuli mirati sunt: intelligitur enim non tunc aruisse quando viderunt arefactam, sed continuo quando maledicta est: non enim arescentem, sed penitus arefactam viderunt, ac sic eam continuo in verbo domini aruisse intellexerunt
Origenes in Matth
Mystice autem relinquens dominus principes et Scribas, factus est extra Ierusalem terrenam, quae ideo cecidit. Venit autem in Bethaniam ad domum obedientiae, idest Ecclesiam: ubi cum requievisset post principium constituendi Ecclesiam, revertitur in civitatem quam paulo ante reliquerat, et revertens esuriit
Chrysostomus super Matth
Si autem quasi homo esurisset cibum carnalem, nunquam mane esurisset: sed mane esurit qui aliorum esurit salutem
Hieronymus
Arborem autem quam vidit in via, intelligimus synagogam, quae iuxta viam erat: quia legem habebat, non tamen credebat in viam, idest in Christum
Hilarius in Matth
Quae ficus arbori comparatur, quia credentes primi ex Israel apostoli crasso modo, ceteros resurrectionis gloria et tempore anteibunt
Chrysostomus super Matth
Ficus etiam propter multitudinem granorum sub uno cortice, est quasi congregatio multorum fidelium. Nihil autem invenit in ea nisi folia tantum, idest traditiones pharisaicas, iactationem legis absque fructibus veritatis
Origenes in Matth
Et quoniam arbor illa erat figuraliter animam habens, quasi audienti dicit nunquam ex te fructus nascatur in sempiternum: ideo infructuosa est synagoga Iudaeorum; et hoc erit usque ad consummationem saeculi, donec intraverit gentium multitudo; et aruit ficulnea, adhuc peregrinante in hac vita Christo, et videntes discipuli oculis spiritualibus mysterium fidei siccatae, mirati sunt; sed et discipuli Christi fideles, et non haesitantes, relinquentes eam, siccam faciunt, cum vitalis virtus transierit ab eis ad gentes; sed et a singulis qui adducuntur ad fidem, tollitur mons ille Satanas et mittitur in mare, idest in abyssum
Chrysostomus super Matth
Vel in mare, idest in istum mundum, ubi sunt aquae salsae, idest populi iniqui
Rabanus Maurus
Exclusionem enim suam ab electis amplius saeviendo vindicat in reprobis
Augustinus de quaest. Evang
Vel hoc sibi servus Dei dicere debet de monte superbiae, ut eam a se repellat: vel quia per eos Evangelium praedicatum est, ipse dominus, qui mons appellatus est, a Iudaeis in gentes tamquam in mare iacitur
Origenes
Omnis etiam qui obedit verbo Dei, Bethania est, et requiescit Christus in eo: malos quidem et peccatores reliquit; quando autem fuerit apud iustos, fit et apud alios post illos et cum illis: non enim dicitur quod relinquens Bethaniam venit in civitatem. Esurit autem semper dominus in iustis, volens manducare fructum spiritus sancti in eis, qui sunt caritas, gaudium et pax. Erat autem secus viam haec ficus quae folia tantum habuit sine fructu
Chrysostomus super Matth
Idest iuxta mundum: si enim homo iuxta mundum vixerit, non potest in se fructum iustitiae tenere
Origenes
Si autem venerit dominus in tentationibus, fructum requirens, et inventus fuerit aliquis nihil iustitiae habens, nisi professionem tantummodo fidei, quod est folia sine fructu: mox exsiccatur, hoc ipsum etiam quod videtur fidelis amittens; sed et unusquisque discipulorum ficum arescere facit, manifestum faciens, eum esse vacuum a Christo: sicut Petrus dixit ad Simonem: cor tuum non est rectum coram Deo. Melius est enim fallacem ficum, quae vivere aestimatur, non autem fructificet, siccari verbis discipulorum Christi, et fieri manifestam, quam ut furetur per figmentum innocentium corda. Est autem et in unoquoque infideli mons secundum mensuram infidelitatis suae, qui verbis discipulorum Christi tollitur
21:23
Pseudo-Chrysostom
The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.
St John Chrysostom † AD 407
Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed Priest, that Thou exertest this power?
Pseudo-Chrysostom
By that they add, Or who gave thee this authority? they shew that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Cæsar granted it. But had they believed that all power is from God, they would never have asked, Who gave thee this authority? For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man’s Priesthood to be of God.
St Jerome † AD 420
Or in these words they urge the same cavil as above, when they said, He casteth out demons through Beelzebub the Prince of the demons. (Mat. 12:24.) For when they say, By what authority doest thou these things? they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, Who gave thee this authority? they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others’ strength. The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skilful contrivance, that they must be condemned either by their silence or their knowledge; Jesus answered and said unto them, I also will ask you one question.
Pseudo-Chrysostom
Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, Give not that which is holy to the dogs. (Mat. 7:6.) For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, Which if ye tell me, I in like wise will tell you by what authority I do these things. His question is this; The baptism of John whence was it? from heaven, or of men?
St Augustine † AD 430 in Joan. Tr. v. 4.
John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or after him was entrusted with a baptism to be called from himself. For John came to baptize in the water of repentance, to prepare the way for the Lord, not to give inward cleansing, which mere man cannot do.
St Jerome † AD 420
What the Priests revolved in their malice is shewn when he adds, But they reasoned with themselves. For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John? But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John’s baptism, and held him accordingly for a Prophet. This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, We know not. In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, And he said unto them, Neither tell I you by what authority I do these things. This shews that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew.
Origen † AD 253
But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil’s authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ’s answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.
Rabanus Maurus † AD 856
There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.
The Latin text
Chrysostomus super Matth
Quia viderant sacerdotes Christum cum magna gloria introeuntem in templum, invidia torquebantur. Itaque non sufferentes in pectore suo invidiae stimulantis ardorem, prorumpunt in vocem; unde dicitur et cum venisset in templum, accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes: in qua potestate haec facis?
Chrysostomus in Matth
Quia enim signis detrahere non habebant, ex his quae inhibebantur in templo vendere, afferunt reprehensionem; ac si dicerent: numquid magistralem suscepisti thronum? Sacerdos consecratus es, quoniam tantam demonstrasti potestatem?
Chrysostomus super Matth
Per hoc autem quod subdunt aut quis dedit tibi hanc potestatem? Ostendunt multas esse personas quae dant hominibus potestatem, sive corporalem, sive etiam spiritualem; quasi dicerent: de sacerdotali familia genitus non es; senatus tibi hoc non concessit; Caesar non donavit. Si autem credidissent quia omnis potestas ex Deo est, nunquam interrogassent: quis dedit tibi hanc potestatem? Omnis enim homo secundum se aestimat alterum: fornicarius neminem aestimat castum; castus non facile de fornicario suspicatur; sic qui non est ex Deo sacerdos, nullius sacerdotium putat ex Deo
Hieronymus
Vel his verbis eamdem quam supra calumniam struunt, quando dixerunt: in Beelzebub principe Daemoniorum eicit Daemonia. Quando enim dicunt in qua potestate haec facis? Dubitant de Dei potestate, et subintelligi volunt, Diaboli esse quod faciat. Addentes quoque quis tibi dedit hanc potestatem? Manifestissime Dei filium negant, quem putant non suis, sed alienis viribus signa facere. Poterat autem dominus aperta responsione tentatorum calumniam confutare; sed prudenter interrogavit, ut suo ipsi vel silentio vel scientia condemnarentur: unde sequitur respondens Iesus dixit eis: interrogabo vos et ego unum sermonem
Chrysostomus super Matth
Non quidem ut respondentes audiant, sed ut impediti non interrogent: quia ipse praeceperat: nolite sanctum dare canibus. Deinde etiam si dixisset, nihil proficeret: quia non potest sentire quae lucis sunt tenebrosa voluntas: interrogantem enim oportet docere, tentantem autem rationabili percussione confundere, non autem ei virtutem mysterii publicare. Dominus ergo simplici interrogationi laqueum ponit in sua interrogatione; et quia eum vitare non poterant, subdit quem si dixeritis mihi, et ego vobis dicam in qua potestate haec facio. Est autem interrogatio talis: Baptismus Ioannis unde erat? Ex caelo, an ex hominibus?
Augustinus super Ioan
Accepit quidem Ioannes ut baptizare posset ab eo quem postmodum baptizavit; Baptismus autem quem accepit, Baptismus Ioannis hic dicitur. Solus tale donum accepit: nullus ante ipsum iustorum, nullus post ipsum accepit Baptismum, qui Baptismus diceretur ipsius. Venit enim Ioannes baptizare in aqua poenitentiae, viam domino praeparando, non interius mundando, quod purus homo non potest
Hieronymus
Ipsi autem sacerdotes quid in sua malitia pertractaverint, ostenditur cum subditur at illi cogitabant inter se. Si enim respondissent Baptisma Ioannis esse de caelo, consequens erat responsio: quare ergo non estis baptizati a Ioanne? Si autem dicere voluissent humana deceptione compositum et nihil habere divinum, seditionem populi formidabant. Omnes enim congregatae multitudines, Ioannis receperant Baptisma, et sic habebant eum ut prophetam. Respondit itaque impiissima factio, et humilitatis verbo, quo nescire se diceret, versa est ad insidias cooperiendas: unde sequitur et respondentes Iesu, dixerunt: nescimus. In hoc quod nescire se responderant, mentiti sunt: consequens ergo erat iuxta responsionem eorum, dominum quoque dicere: nec ego scio. Sed mentiri veritas non potest; sequitur enim ait illis et ipse: nec ego dico vobis in qua potestate haec facio. Ex quo ostendit et illos scire, sed respondisse nolle: et se nosse, et ideo non dicere, quia illi quod sciant taceant
Origenes in Matth
Sed dicet aliquis contra hoc, quia ridiculum erat interrogare in qua potestate haec faceret Iesus: nec enim poterat fieri ut responderet quia in potestate Diaboli faceret; sed nec ipse responderet quod erat verum, quoniam in potestate propria facit. Si quis autem dicat, quoniam interrogabant principes ut illum terrerent, ut puta, si facit aliquis quod nobis non placet in nostris, dicimus ei: quis te iussit hoc facere? Eum terrentes ut recedat ab actu: sed quid est quod et Christus ita respondit: dicite mihi vos hoc, et ego vobis dicam in qua potestate haec facio? Forte ergo sic intelligitur hic locus. Generaliter quidem sunt duae potestates diversae: una ex parte Dei, altera ex parte Diaboli: specialiter autem sunt plures; non enim una potestas omnibus prophetis facientibus signa cooperabatur; sed alia istis, alia illis; et ad res forsitan inferiores inferior, ad res autem eminentiores eminentior. Principes autem sacerdotum videbant Iesum multa prodigia facientem; et ideo potestatis sibi cooperantis speciem et proprietatem volebant audire a Christo. Alii quidem qui signa fecerunt, in primis quidem in ista potestate fecerunt; proficientes autem in alia potestate maiori; tamen salvator universa fecit in una potestate, quam accepit a patre. Quoniam autem non erant digni talia audire mysteria, propterea non dat eis responsum, sed contra interrogat
Rabanus Maurus
Ob duas enim causas scientia veritatis est occultanda quaerentibus: cum scilicet is qui quaerit aut minus capax est ad intelligendum, aut odio vel contemptu veritatis indignus est cui debeat aperiri quod quaerit
21:28
St Jerome † AD 420
Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and shew them that the kingdom of God should be transferred to the Gentiles.
Pseudo-Chrysostom
Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shewn to be unworthy to be acquitted by any other. It is high confidence of the justness of a cause, that will entrust it to the decision of an adversary. But He veils the allusion to them in a parable, that they might not perceive that they were passing sentence upon themselves; A certain man had two sons. Who is he but God, who created all men, who being by nature Lord of all, yet would rather be loved as a father, than feared as a Lord. The elder son was the Gentile people, the younger the Jews, since from the time of Noah there had been Gentiles. And he came to the first, and said, Son, go work to day in my vineyard. To day, i. e. during this age. He spoke with him, not face to face as man, but to his heart as God, instilling understanding through the senses. To work in the vineyard is to do righteousness; for to cultivate the whole thereof, I know not that any one man is sufficient.
St Jerome † AD 420
He speaks to the Gentile people first, through their knowledge of the law of nature; Go and work in my vineyard; i. e. What you would not have done to you, that do not you to others. (Tobit 4:16.) He answers haughtily, I will not.
Pseudo-Chrysostom
For the Gentiles from the beginning leaving God and his righteousness, and going over to idols and sins, seem to make answer in their thoughts, We will not do the righteousness of God.
St Jerome † AD 420
But when, at the coming of the Saviour, the Gentile people, having done penitence, laboured in God’s vineyard, and atoned by their labour for the obstinacy of their refusal, this is what is said, But afterward he repented, and went. The second son is the Jewish people who made answer to Moses, All that the Lord hath said unto us we will do. (Exod. 24:3.)
Pseudo-Chrysostom
But afterwards turning their backs, they lied unto God, according to that in the Psalms, The sons of the strangers have lied unto me. (Ps. 18:44.) This is what is said, But he went not. The Lord accordingly asks which of them twain did the will of his father? They say unto him, The first. See how they have first sentence upon themselves, saying, that the elder son, that is, the Gentile people, did the will of his father. For it is better not to promise righteousness before God, and to do it, than to promise, and to fail.
Origen † AD 253
Whence we may gather, that in this parable the Lord spoke to such as promise little or nothing, but in their works shine forth; and against those who promise great things but do none of these things that they have promised.
St Jerome † AD 420
It should be known that in the correct copies it is read not The last, but The first, that they might be condemned by their own sentence. But should we prefer to read, as some have it, The last, the explanation is obvious, to say that the Jews understood the truth, but dissembled, and would not say what they thought; just as though they knew that the baptism of John was from heaven, they would not say so.
Pseudo-Chrysostom
The Lord abundantly confirms their decision, whence it follows, Jesus said unto them, Verily I say unto you, that the publicans and harlots shall go before you in the kingdom of God; as much as to say, Not only the Gentiles are before you, but even the publicans and the harlots.
Rabanus Maurus † AD 856
Yet the kingdom of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the Jews, because they were more ready to believe.
Origen † AD 253
Notwithstanding, the Jews are not shut out that they should never enter into the kingdom of God; but, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)
Pseudo-Chrysostom
I suppose that the publicans here are to represent all sinful men, and the harlots all sinful women; because avarice is found the most prevailing vice among men, and fornication among women. For a woman’s life is passed in idleness and seclusion, which are great temptations to that sin, while a man, constantly occupied in various active duties, falls readily into the snare of covetousness, and not so commonly into fornication, as the anxieties of manly cares preclude thoughts of pleasure, which engage rather the young and idle. Then follows the reason of what He had said, For John came unto you in the way of righteousness, and ye believed him not.
Rabanus Maurus † AD 856
John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.
Pseudo-Chrysostom
Or, because his venerable conversation smote the hearts of sinners, as it follows, But the Publicans and harlots believed on him. Mark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. And ye, when ye had seen it, repented not afterward, that ye might believe him; as much as to say, They have done that which is more by believing on Him, ye have not even repented, which is less. But in this exposition which we have set forth according to the mind of many interpreters, there seems to me something inconsistent. For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that did his father’s will, then Christ should have concluded His parable with these words, Verily I say unto you, that the Gentiles shall go into the kingdom of God before you. But He says, The Publicans and harlots, a class rather of Jews than of Gentiles. Unless this is to be taken as was said above; So much rather the Gentile people please God than you, that even the Publicans and harlots are more acceptable to Him than you.
St Jerome † AD 420
Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God’s service, but after received from John the baptism of repentance; while the Pharisees who made a shew of righteousness, and boasted that they did the law of God, despising John’s baptism, did not follow his precepts.
Pseudo-Chrysostom
This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, shewing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
The Latin text
Hieronymus
Post praemissa, infert dominus parabolam, qua et illos impietatis arguat, et ad gentes regnum Dei doceat transferendum, dicens quid autem vobis videtur?
Chrysostomus super Matth
Quos reos proponit in causa, ipsos et iudices petit, ut a nullo mereantur solvi qui seipsos condemnant. Magna est fiducia iustitiae ubi adversario ipsi causa committitur. In parabolis ergo figurat personas eorum, ut non intelligant quomodo ipsi adversus se sententiam dicerent; sequitur enim homo quidam habebat duos filios. Quis ille nisi Deus, qui omnes homines creavit; qui cum sit natura dominus, tamen vult magis diligi quasi pater, quam timeri ut dominus? Maior filius, gentium populus erat; minor vero, populus Iudaeorum: quoniam gentes quidem erant ex tempore Noe, Iudaei autem ex Abraham. Sequitur et accedens ad primum dixit: fili, vade hodie, operare, in vinea mea. Hodie, idest tempore saeculi huius. Locutus est autem non in facie, ut homo, sed in corde, ut Deus, sensibus ingerens intellectum. Operari autem in vinea est iustitiam facere: nescio autem si totam quis hominum sufficiat operari
Hieronymus
Primo ergo dicitur gentilium populo per naturalis legis notitiam: vade, et operare in vinea mea; hoc est, quod tibi non vis fieri, alteri ne feceris; qui superbe respondit: unde sequitur ille autem respondens ait: nolo
Chrysostomus super Matth
Gentes enim a principio relinquentes Deum et iustitiam eius, et transeuntes ad idola et peccata, in cogitationibus suis respondere videntur: nolumus facere Dei iustitiam
Hieronymus
Postea vero in adventu salvatoris, gentium populus, acta poenitentia, operatus est in vinea Dei, et sermonis contumaciam labore correxit; et hoc est quod dicitur postea poenitentia motus abiit. Sequitur accedens autem ad alterum, dixit similiter. At ille respondens ait: eo, domine. Secundus enim filius, populus Iudaeorum est, qui respondit Moysi: omnia quaecumque dixerit nobis dominus, faciemus
Chrysostomus super Matth
Sed postea aversi, mentiti sunt Deo, secundum illud: filii alieni mentiti sunt mihi; et hoc est quod dicitur et non ivit. Interrogat ergo dominus consequenter: quis ex duobus fecit voluntatem patris? Dicunt ei: primus. Vide quomodo adversus se protulerunt sententiam, dicentes priorem filium voluntatem patris fecisse, idest populum gentium: quia melius est non promittere Deo iustitiam et facere, quam promittere et mentiri
Origenes in Matth
Unde potest considerari dominum esse locutum in parabola ista ad eos qui modicum aut nihil promittunt, operibus autem ostendunt; et contra eos qui magna promittunt, nihil autem secundum promissionem suam agunt
Hieronymus
Sciendum est autem, in veris exemplaribus non haberi novissimum, sed primum, ut proprio iudicio condemnentur. Si autem novissimum voluerimus legere, ut quidam habent, manifesta est interpretatio, ut dicamus intelligere quidem veritatem Iudaeos, sed tergiversari, et nolle dicere quid sentiunt; sicut et Baptismum Ioannis scientes esse de caelo, dicere noluerunt
Chrysostomus super Matth
Eorum autem iudicium dominus abundanter confirmat: unde sequitur dixit Iesus: amen dico vobis, quia publicani et meretrices praecedent vos in regno Dei; ac si dicat: non solum populus gentium melior est vobis, sed etiam publicani et meretrices
Rabanus Maurus
Potest autem regnum Dei Evangelium vel Ecclesia praesens intelligi; in quo gentes Iudaeos praecedunt, quia citius credere voluerunt
Origenes in Matth
Per hoc autem non excluditur quin Iudaei aliquando intrent in regnum Dei; sed cum plenitudo gentium intraverit tunc omnis Israel salvus fiet
Chrysostomus super Matth
Puto autem, quod ex persona omnium virorum peccatorum publicani ponuntur, et ex persona omnium mulierum peccatricum, meretrices: quia avaritia praecipue in viris abundat, fornicatio autem in mulieribus: mulier enim in quiete sedet inclusa; fornicatio autem maxime ex otio nascitur; vir autem quoniam in actibus rerum diversarum est assidue, in avaritiae peccatum facile incurrit; in fornicationem autem non facile, nisi multum sit lascivus: nam occupatio virilium sollicitudinum, voluptatem plerumque excludit; unde proprium est hoc adolescentium nihil agentium. Consequenter exponit causam eius quod dixerat, dicens venit enim Ioannes ad vos in via iustitiae, et non credidistis ei
Rabanus Maurus
Viam iustitiae Ioannes praedicans venit, quia Christum, qui consummatio legis est, digito monstravit
Chrysostomus super Matth
Vel venit in via iustitiae sic manifeste ut conversatio eius venerabilis peccatorum corda concuteret; unde sequitur publicani autem et meretrices crediderunt ei. Considera quomodo conversatio bona praedicatoris praedicationi praestet virtutem, ut etiam indomita domet corda. Sequitur vos autem videntes, nec poenitentiam habuistis postea, ut crederetis ei; ac si diceret: illi fecerunt quod maius est, credendo; isti autem neque poenitentiam fecerunt, quod minus est. In hac autem expositione, quam secundum multorum expositionem tractavimus, aliquid mihi videtur esse contrarium. Si enim duo filii, Iudaei et gentes, intelligendi sunt; postquam sacerdotes interrogati responderunt priorem filium patris voluntatem fecisse, concludens Christus parabolam, sic debuit dicere: amen dico vobis, quia gentes praecedent vos in regnum Dei. Nunc autem dicit quia publicani et meretrices praecedent vos in regno Dei; quod magis popularium hominum ostendit conditionem quam gentium: nisi forte intelligamus ut prius dictum est: intantum gentium populus magis placet Deo quam vos, ut etiam publicani et meretrices sint acceptabiliores Deo quam vos
Hieronymus
Unde alii putant non gentilium et Iudaeorum esse parabolam: sed simpliciter peccatorum et iustorum: eo quod illi quidem per mala opera Deo servire negaverant, postea poenitentiae Baptismum acceperant a Ioanne; Pharisaei autem, qui iustitiam praeferebant, et legem Dei se facere iactabant, Ioannis contempto Baptismate, eius praecepta non fecerunt
Chrysostomus super Matth
Hoc autem ideo introducit, quia sacerdotes non discendi causa, sed tentandi interrogaverant: in qua potestate hoc facis? Multi autem ex populis crediderant: et ideo introducit parabolam duorum filiorum, ostendens eis per eam, quia meliores sunt populares, qui a principio saecularem profitentur vitam, quam sacerdotes, qui a principio profitentur Deo servire: quoniam populares quidem aliquando compuncti convertuntur ad Deum; sacerdotes autem impoenitibiles constituti, nunquam desinunt peccare in Deum. Prior enim filius populus est: non enim populus est propter sacerdotes, sed sacerdotes propter populum
21:33
St John Chrysostom † AD 407 Hom. lxviii.
The design of this further parable is to shew that their guilt was heinous, and unworthy to be forgiven.
Origen † AD 253
The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.
Pseudo-Chrysostom
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.
St Jerome † AD 420
He hath planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. (Isa. 5:7.) And hedged it round about; i. e. either the wall of the city, or the guardianship of Angels.
Pseudo-Chrysostom
Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.
Origen † AD 253
Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.
St Jerome † AD 420
A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83d are entitleda, that is to say, the martyrs.
St Hilary † AD 367
Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.
Pseudo-Chrysostom
Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.
St Jerome † AD 420
And built a tower therein, that is, the Temple, of which it is said by Micah, And thou, O cloudy tower of the daughter of Sion. (Mic. 4:8.)
St Hilary † AD 367
Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.
Pseudo-Chrysostom
When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.
St Jerome † AD 420
Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.
St John Chrysostom † AD 407
Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.
Origen † AD 253
Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, (Exod. 13:21.) never after shewed Himself to them in like manner. In Isaiah (Is. 5:7.) the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; but in the Gospel not the vineyard but the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man’s blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are hid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit. The tower built therein is the word concerning God Himself, and concerning Christ’s dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen. The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to shew, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child’s soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.
Rabanus Maurus † AD 856
The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.
St John Chrysostom † AD 407 non occ. ap. Chrys.
He calls the Prophets servants, who as the Lord’s Priests offer the fruits of the people, and the proofs of their obedience in their works. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, And the husbandmen took his servants, and beat one, and killed another, and stoned another.
St Jerome † AD 420
Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.
Pseudo-Chrysostom
At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.
St Hilary † AD 367
These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.
Rabanus Maurus † AD 856
Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.
St Hilary † AD 367
By the Son sent at last, is denoted the advent of our Lord.
St John Chrysostom † AD 407
Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.
Pseudo-Chrysostom
He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.
St Jerome † AD 420
But when He says, They will reverence my Son, He does not speak as in ignorance. For what is there that this householder (by whom in this place God is intended) knows not? But God is thus spoken of as being uncertain, in order that free-will may be reserved for man.
St John Chrysostom † AD 407
Or He speaks as declaring what ought to be; they ought to reverence Him; thus shewing that their sin was great, and void of all excuse.
Origen † AD 253
Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance, was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him.
St Jerome † AD 420
Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. (Mat. 22:36.)
Pseudo-Chrysostom
But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.
Rabanus Maurus † AD 856
By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, Ask of me, and I shall give thee the heathen for thine inheritance (Ps. 2:8.) The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.
Pseudo-Chrysostom
After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God’s. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.
Rabanus Maurus † AD 856
Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.
St Hilary † AD 367
Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.
Origen † AD 253
Or, what He says, And cast him out of the vineyard, seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen. When therefore the Lord of the vineyard cometh, what will he do unto those husbandmen?
St Jerome † AD 420
The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.
Pseudo-Chrysostom
That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.
Origen † AD 253
Like Caiaphas (John 11:49) so did they, not from themselves, prophesy against themselves, that the oracles of God were to he taken from them, and given to the Gentiles, who could bring forth fruit in due season.
The Gloss ord.
Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
St Augustine † AD 430 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.
St John Chrysostom † AD 407
Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.
St Augustine † AD 430 ubi sup.
This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, And when they heard it they said, God forbid. (Luke 20:16.) The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker. For it may be supposed that He spoke all these things with the Chief Priests, but that Matthew for brevity’s sake omitted what Luke mentions, namely, that this parable was spoken not to those only who asked Him concerning His authority, but to the populace, among whom were some who said, He shall destroy them, and give the vineyard to others. And at the same time this saying is rightly thought to have been the Lord’s, either for its truth, or for the unity of His members with their head. And there were also those who said, God forbid, those namely, who perceived that He spoke this parable against them.
Pseudo-Chrysostom
Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.
St John Chrysostom † AD 407
Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, God forbid.
Rabanus Maurus † AD 856
Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.
Pseudo-Chrysostom
When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.
St Jerome † AD 420
The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.
St John Chrysostom † AD 407
Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, This man is not of God. (John 9:16.)
Rabanus Maurus † AD 856
But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.
St Hilary † AD 367
He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.
St John Chrysostom † AD 407
And that they might know that nothing that had been done was against God’s will, He adds, It is the Lord’s doing.
Origen † AD 253
That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind.
Pseudo-Chrysostom
As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.
Origen † AD 253
By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election.
Pseudo-Chrysostom
Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder.
St Jerome † AD 420
Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up.
Pseudo-Chrysostom
It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height. So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them.
St John Chrysostom † AD 407
Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, Whosoever shall fall upon this stone; the other in the captivity that should come upon them, signified by that, But upon whomsoever it shall fall.
St Augustine † AD 430 Quæst. Ev. i. 30.
Or, Those that fall upon Him, are those that despise and afflict Him. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall when He shall come from above in judgment with a punishment of destruction, and thence He says, Shall grind them to powder, because the wicked are like the dust which the wind scattereth abroad on the face of the earth. (Ps. 1:4.).
The Latin text
Chrysostomus in Matth
Post priorem parabolam, aliam ponit, ut ostendat eorum accusationem esse maiorem, et venia indignam: unde dicitur aliam parabolam audite. Homo erat paterfamilias qui plantavit vineam
Origenes in Matth
Homo paterfamilias Deus est, qui dicitur homo in quibusdam parabolis; sicut si pater cum parvulo filio suo loquatur infantilia, ut descendat ad verba filii sui, et instruat eum
Chrysostomus super Matth
Homo autem dicitur nomine non natura; similitudine, non veritate: praescius enim filius, quia propter appellationem humani nominis, quasi homo purus fuerit blasphemandus, etiam Deum patrem invisibilem hominem appellavit, qui Angelorum et hominum natura dominus est, benevolentia pater
Hieronymus
Plantavit autem vineam, de qua loquitur Isaias: vinea domini Sabaoth, domus Israel est. Sequitur et sepem circumdedit ei, vel murum urbis, vel Angelorum auxilia
Chrysostomus super Matth
Vel per sepem intellige custodiam patrum iustorum, qui tamquam murus facti sunt populo Israel
Origenes
Vel custodia Dei fuit sepes ipsius; torcular autem locus libationum, de quo sequitur et fodit in ea torcular
Hieronymus
Altare scilicet, aut torcularia illa, quorum titulo tres Psalmi praenotantur, 8, 80, 83, scilicet martyres
Hilarius in Matth
Vel prophetas quasi quaedam torcularia aptavit, in quos musti modo quaedam ubertas spiritus sancti ferventius influeret
Chrysostomus super Matth
Vel torcular est verbum Dei, quod cruciat hominem, contradicente carnis natura. Sequitur et aedificavit turrim
Hieronymus
Idest templum, de quo dicitur per Michaeam: et tu turris nebulosa, filia Sion
Hilarius in Matth
Vel in turre eminentiam legis extruxit, quae et in caelum ex solo egressa proveheret, et ex qua speculari Christi posset adventus. Sequitur et locavit eam agricolis
Chrysostomus super Matth
Quando scilicet per legem constituti sunt sacerdotes et Levitae, et procurationem regendi populum susceperunt. Sicut autem colonus, quamvis de suo munere obtulerit domino, non sic eum placat sicut si de vinea eius reditus ei obtulerit, sic et sacerdos non tantum propter suam iustitiam placet Deo, quomodo si populum Dei in sanctitate docuerit: quoniam ipsius iustitia una est, populi autem multiplex. Sequitur et peregre profectus est
Hieronymus
Non loci mutatione: nec enim Deus alicubi abesse potest, quo complentur omnia: sed abire videtur a vinea, ut vinitoribus liberum operandi arbitrium derelinquat
Chrysostomus in Matth
Vel peregre profectus est, cum longanimitatem habuit, non semper eorum peccatis poenam inducens
Origenes in Matth
Vel quia dominus, qui fuerat cum illis in nube diei et in columna ignis per noctem, nequaquam postea similiter apparuit illis. In Isaia ergo Iudaicus populus vinea nominatur, et comminatio patrisfamilias contra vineam fit; in Evangelio autem vinea non culpatur, sed eius coloni. Sed forte in Evangelio vinea est regnum Dei, idest doctrina, quae Scripturis inserta est sanctis; vita autem irreprehensibilis hominum, est vineae fructus. Littera autem Scripturae est vineae sepes circumposita, ut non videantur ab his qui foris sunt, fructus qui sunt in absconso. Profunditas autem eloquiorum Dei est vineae torcular; in quod qui profecerunt de eloquiis Dei, infundunt studia sua quasi fructus. Turris autem aedificata, est verbum de ipso Deo et de dispensationibus Christi. Hanc vineam tradidit colonis, idest populo ante nos, tam sacerdotibus quam laicis. Et peregre profectus est, ad suam profectionem dans occasionem colonis. Appropinquat autem tempus fructuum, et secundum unumquemque, et generaliter populo universo. Primum enim vitae tempus est secundum infantiam; et tunc nihil vinea ostendit, nisi tantum habens in se vitalem virtutem; cum autem inceperit posse loqui, tempus est generationis. Quantum autem proficit anima pueri, tantum et vinea, idest verbum Dei; et post profectum, vinea operatur fructum maturum caritatis, et gaudii, et pacis, et huiusmodi. Sed et populo qui acceperunt legem per Moysen, tempus fructuum appropinquat aliquando: unde sequitur cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus eius
Rabanus Maurus
Unde tempus fructuum posuit, non proventuum: nullus enim est fructus populi contumacis
Chrysostomus in Matth
Servos dicit prophetas, qui offerunt, quasi sacerdotes domini, populi fructus et obedientiae ostensionem per opera. Hi autem non solum malitia potiti sunt in non dando fructum, sed etiam in indignando ad eos qui venerunt; et sanguine manus impleverunt; unde sequitur agricolae autem apprehensis servis eius, alium occiderunt, alium vero lapidaverunt
Hieronymus
Caeciderunt quidem, ut Ieremiam; occiderunt, ut Isaiam; lapidaverunt, ut Naboth et Zachariam, quem interfecerunt inter templum et altare
Chrysostomus super Matth
Per singulos autem gradus malitiae, Dei misericordia addebatur; et per singulos gradus divinae misericordiae malitia Iudaeorum crescebat; et sic contra Dei clementiam malignitas humana certabat: unde sequitur iterum misit alios servos plures prioribus, et fecerunt illis similiter
Hilarius in Matth
Missi autem plures prioribus, illud tempus designant quo post singulorum prophetarum praedicationem plurimus simul numerus prophetantium emissus est
Rabanus Maurus
Vel servi qui missi sunt, ipse legifer Moyses intelligitur, et Aaron primus sacerdos Dei, quos caesos flagello linguae vacuos emiserunt: alios autem servos, prophetarum choros intellige
Hilarius
In filio autem ad ultimum misso, domini nostri adventus significatur: sequitur enim novissime autem misit ad eos filium suum
Chrysostomus in Matth
Quare autem non confestim misit? Ut ex his quae ad alios fecerant, seipsos accusarent, et furorem dimittentes, verecundarentur propter filium advenientem: unde sequitur verebuntur filium meum
Chrysostomus
Hunc autem misit, non quasi ad obnoxios poenae sententiam baiulantem, sed poenitentiae veniam: misit eum eos confundere, non punire
Hieronymus
Quod autem dicit verebuntur filium meum, non de ignorantia venit. Quid enim nesciat paterfamilias, qui hoc loco Deus intelligitur? Sed semper ambigere Deus dicitur, ut libera voluntas homini reservetur
Chrysostomus in Matth
Vel hoc dicit, annuntians quid fieri debebat, quoniam oportebat eos verecundari; per hoc enim vult ostendere peccatum eorum magnum, et omni excusatione privatum
Origenes in Matth
Vel illud quod ait verebuntur forte filium meum, videtur impletum in illis Iudaeis qui intelligentes Christum, crediderunt in eum. Hoc autem quod sequitur: agricolae autem videntes filium, dixerunt inter se: hic est heres; venite, occidamus eum, in illis impletum est qui videntes Christum, et cognoscentes filium Dei, nihilominus crucifixerunt eum
Hieronymus
Interrogemus Arium et Eunomium: ecce pater dicitur ignorare. Quidquid pro patre responderint, hoc intelligant de filio, qui se dicit ignorare consummationis diem
Chrysostomus super Matth
Dicunt autem quidam, quia post incarnationem dictus est Christus filius ex Baptismo, sicut ceteri sancti; quos ex hoc loco convincit dominus, ubi dicitur: mittam filium meum. Quando ergo adhuc cogitabat ad transmittendum filium post prophetas, iam filius erat: deinde se eo modo dicitur filius sicut omnes sancti ad quos factum est verbum Dei, debuit et prophetas dicere filios sicut et Christum, aut et Christum servum dicere sicut et ceteros prophetas
Hieronymus
Post hoc autem quod dicunt hic est heres, manifeste dominus probat Iudaeorum principes non per ignorantiam, sed per invidiam Dei filium crucifixisse. Intellexerunt enim eum esse illum cui pater per prophetam dicit: postula a me, et dabo tibi gentes haereditatem tuam. Hereditas quippe filio sancta Ecclesia data est: quam non moriens pater illi reliquit; sed ipse sua morte mirabiliter acquisivit
Chrysostomus super Matth
Tamen postquam introivit in templum, et vendentes animalia quae ad sacrificium pertinebant, foras eiecit, tunc praecipue cogitaverunt eum occidere: unde dicunt venite, occidamus eum. Dicebant enim intra se: necesse est ut populus per istum dimittat consuetudinem hostiarum, quae ad nostrum pertinent lucrum, et acquiescat offerre sacrificium iustitiae, quod ad gloriam pertineat Dei: et sic iam non erit populus iste possessio nostra, sed Dei. Si autem occiderimus eum dum non est qui iustitiae fructum a populo quaerat, semper durabit consuetudo offerendarum hostiarum; et sic populus iste erit nostra possessio, et hoc est quod sequitur et nostra erit hereditas. Haec est cogitatio communis omnium sacerdotum carnalium, qui non sunt solliciti quomodo vivat populus sine peccato; sed aspiciunt quid in Ecclesia offeratur, et hoc aestimant sacerdotii sui lucrum
Rabanus Maurus
Vel hereditatem, occiso eo, praeripere moliebantur Iudaei, cum fidem quae per eum est, extinguere, et suam magis quae ex lege est iustitiam praeferre, ac gentibus imbuendis conabantur inserere. Sequitur et apprehensum eum, eiecerunt extra vineam, et occiderunt
Hilarius. In Matth
Christus enim extra Ierusalem, tamquam extra vineam in sententiam damnationis abiectus est
Origenes in Matth
Vel quod dicit eiecerunt extra vineam, tale mihi videtur: quantum ad se, alienum eum esse iudicaverunt a vinea et colonis. Sequitur cum ergo venerit dominus vineae, quid faciet agricolis illis?
Hieronymus
Interrogat quidem eos dominus, non quod ignoret quid responsuri sint, sed ut propria responsione damnentur. Sequitur aiunt illi: malos male perdet, et vineam suam locabit aliis agricolis
Chrysostomus super Matth
Quod autem verum responderunt, non est illorum qui iuste iudicaverunt, sed ipsius causae: veritas enim ipsis violentiam fecit
Origenes
Sicut enim Caiphas, sic et isti non ex se prophetaverunt contra se, quoniam tollenda ab eis erant eloquia Dei, et danda gentibus fructum in tempore daturis. Vel dominus, quem occiderunt, statim venit resurgens a mortuis, et malos quidem colonos male perdidit, aliis autem colonis, idest apostolis, vineam suam consignavit, idest eis qui ex Iudaico populo crediderunt
Augustinus de Cons. Evang
Marcus autem hoc ab ipsis non responsum esse commemorat; sed dominum hoc consequenter locutum, post interrogationem suam, ipsum sibi quodammodo respondisse. Sed facile potest intelligi, vel illorum vocem ita subiectam ut non interponeretur illi responderunt, sed tamen intelligeretur: aut ideo responsionem istam domino potius attributam, quia cum verum dixerunt, etiam de illis hoc ipse respondet, qui veritas est
Chrysostomus in Matth
Vel non est contradictionis: etenim utraque facta sunt: quia scilicet et ipsi primo hoc responderunt, et postea dominus iteravit
Augustinus de Cons. Evang
Sed illud magis movet quod Lucas non solum eos hoc respondisse non dicit, verum etiam contrariam retulisse responsionem: ita enim narrat: quo audito (scilicet hac sententia ex ore domini prolata) dixerunt: absit. Restat ergo ut intelligamus, in plebe quae audiebat, quosdam respondisse quod Matthaeus commemorat, quosdam vero illud quod Lucas dicit, idest absit. Nec moveat quod Matthaeus principes sacerdotum et seniores populi dixit accessisse ad dominum; et sic sine interpositione alicuius personae sermo contexitur usque ad hoc quod de locata agricolis vinea commemoratur: potest enim putari, omnia haec cum principibus sacerdotum locutum fuisse; sed Matthaeus brevitatis causa tacuit, quod Lucas non tacuit; parabolam scilicet istam non ad eos solos dictam qui de potestate interrogaverant, sed ad plebem in qua erant qui dicerent perdet illos et vineam suam dabit aliis: quae vox recte etiam ipsius domini fuisse intelligitur, sive propter veritatem, sive propter membrorum eius cum suo capite unitatem. Erant etiam qui talia respondentibus dicerent: absit, quia intelligebant contra seipsos parabolam esse dictam
Chrysostomus super Matth
Vel aliter. Lucas quidem secundum responsionem oris eorum narravit; Matthaeus autem secundum responsionem cordis: nam vere visibiliter quidem in facie contradixerunt dicentes: absit. In conscientia autem susceperunt, dicentes malos male perdet. Sicut cum homo deprehensus fuerit in malo, verbis quidem excusat, intus autem eius conscientia recognoscit
Chrysostomus in Matth
Vel aliter. Dominus propter hoc eis parabolam proposuit ut ipsi non intelligentes, contra se sententiam proferrent; sicut et ad David dictum est per Nathan. Rursus autem intelligentes quae dicta sunt contra se esse, dixerunt: absit
Rabanus Maurus
Moraliter autem cuique vinea locatur colenda, cum Baptismi mysterium datur, quod operando exerceat. Mittitur servus unus, alter et tertius, cum lex, Psalmus, prophetia legitur, ad quorum monita bene operetur. Sed missus caeditur et eicitur, cum sermo contemnitur, vel, quod peius est, blasphematur. Heredem quantum ad se occidit, qui filium Dei conculcaverit, et spiritui gratiae contumeliam fecerit. Perdito malo cultore, vinea alii datur, cum donum gratiae, quod superbus spreverit, humilis accipit
Chrysostomus super Matth
Deinde quasi non acquiescentibus illis, testimonium Scripturae inducit. Sequitur enim dicit illis Iesus: numquam legistis in Scripturis: lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli? Idest, si parabolam meam non intelligitis, vel istam Scripturam cognoscatis
Hieronymus
Variis autem parabolis res eaedem contexuntur; quos enim supra operarios et agricolas appellavit, nunc aedificatores, idest caementarios vocat
Chrysostomus in Matth
Lapidem autem Christum vocat, aedificatores autem doctores Iudaeorum, qui Christum reprobaverunt, dicentes: hic non est a Deo
Rabanus Maurus
Sed illis nolentibus, idem lapis caput anguli firmavit: quia de utroque populo quotquot ipse voluit, sua fide coniunxit: unde sequitur hic factus est in caput anguli
Hilarius in Matth
Est enim caput anguli factus: quia est inter legem et gentes lateris utriusque coniunctio
Chrysostomus in Matth
Deinde ut discant quoniam nihil eorum quae fiebant, Deo contrarium erat, subdit a domino factum est
Origenes in Matth
Idest, iste lapis donum est, donatum a Deo aedificio universo et admirabile caput in oculis nostris, qui possumus eum videre oculis mentis
Chrysostomus super Matth
Quasi diceret: quare non intelligitis, in cuius aedificii angulo ponendus est ille lapis, non in vestro, quando reprobatus est, sed in alio? Si autem aliud aedificium est futurum, ergo vestra aedificatio est contemnenda. Unde subdit ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur gentibus facientibus fructum eius
Origenes in Matth
Regnum Dei dicit mysteria regni Dei, idest divinas Scripturas, quas tradidit dominus primo quidem populo illi priori cui credita sunt eloquia Dei, secundo autem gentibus facientibus fructum: nemini enim datur verbum Dei nisi facienti fructum de eo; et nemini in quo peccatum regnat, datur regnum Dei; quomodo ergo illi datum est a quo et ablatum est? Sed considera quomodo quod datur, intelligitur gratis datum. Quibus ergo locavit, non omnino quasi electis et fidelibus dedit; quibus autem donavit, cum iudicio electionis donavit
Chrysostomus super Matth
Lapis autem dicitur Christus non solum propter firmitatem, sed etiam quia est inimicorum magna confractio: unde sequitur et qui ceciderit super lapidem istum
, et cetera. Hieronymus
Qui peccator est, et tamen in illum credit, cadit quidem super lapidem et confringitur, sed non omnino conteritur; reservatur enim per patientiam ad salutem; super quem vero ille ceciderit, hoc est cui lapis ille irruerit, et qui Christum penitus negaverit, sic conteret eum ut nec testa quidem remaneat, in qua hauriatur aquae pusillum
Chrysostomus super Matth
Aliud est enim confringi, et aliud comminui: de eo enim quod confringitur, aliquid remanet; quod autem comminuitur, quasi in pulverem convertitur. Quod autem cadit ad lapidem, non frangitur secundum quod est lapidis virtus, sed inquantum fortiter cadit, aut propter pondus suum, aut propter altitudinem casus; sic et Christianus peccans, non tantum perit, quantum potest perdere Christus, sed quantum ipse se perdit per opera sua: aut propter magnitudinem peccati, aut propter altitudinem dignitatis. Infideles autem pereunt tantum quantum potest eos perdere Christus
Chrysostomus in Matth
Vel hic duas perditiones eorum ostendit: unam ab eo quod offenderunt, et scandalizati sunt; quam designat dicens qui ceciderit super lapidem; aliam a captivitate eis superventura; quam manifestat dicens super quem vero ceciderit
Augustinus de quaest. Evang
Vel de his dicit quod cadent super eum, qui illum modo contemnunt vel iniuriis afficiunt: ideo nondum penitus intereunt, sed tamen confringuntur, ut non recti ambulent: super quos cadet, dum veniet desuper in iudicio cum poena perditionis: ideo dixit conteret eos, ut sint impii, tamquam pulvis, quem proicit ventus a facie terrae
21:45
St Jerome † AD 420
Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord’s sentence was directed against themselves.
Pseudo-Chrysostom in fin. Hom. xxxix.
Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not only does not repent, but is indignant with him that reproved him. Thus they being taken in their sins were stirred up to still greater wickedness; And they sought to lay hands on him, but feared the multitude, because they took him for a Prophet.
Origen † AD 253
One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of Him, and were ready to fight for Him; for they could not attain to the understanding which the multitude had, seeing they thought nothing worthy concerning Him. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the rulers and Pharisees was one kind; another that of the Bride, I held him, and would not let him go; (Song of Sol. 3:4. ch. 7:8.) intending to try Him still further, as she saith, I will get me up into the palm tree, I will lay hold of its height. All who think not rightly concerning His divinity, seek to lay hands on Jesus in order to put Him to death. Other words indeed excepting the word of Christ it is possible to seize and to hold, but the word of truth none can seize, that is, understand; none can hold it, that is, convict; nor separate it from the conviction of those that believe; nor do it to death, that is, destroy it.
Pseudo-Chrysostom
Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoso tramples upon God’s commandments, or murmurs against God, or raises a sullen look to heaven, would not he, if he had the power, lay hands on God, and kill Him, that he might sin without restraint?
Rabanus Maurus † AD 856
This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he does not love, because of the good men with whom he lives.
The Latin text
Hieronymus
Quamvis duro corde Iudaei propter incredulitatem essent, tamen intelligebant contra se omnes domini sententias dirigi: unde dicitur et cum audissent principes sacerdotum et Pharisaei parabolas eius, cognoverunt quod de ipsis diceret
Chrysostomus super Matth
Haec est autem differentia bonorum hominum et malorum: bonus enim comprehensus in peccato, gemit quia peccavit; malus autem fremit, non quia peccavit, sed quia comprehensus est in peccato, et non solum poenitentiam non agit, sed magis adversus corripientem irascitur, unde et isti comprehensi, magis ad malitiam sunt excitati; sequitur enim et quaerentes tenere eum, timuerunt turbas, quoniam sicut prophetam eum habebant
Origenes in Matth
Sapiunt quidem aliquo de eo quod verum est, prophetam eum aestimantes; non autem magnitudinem eius intelligunt, secundum quod erat filius Dei. Turbas autem sic sapientes de eo, et paratas pro eo pugnare timent principes: neque enim ad eorum scientiam pertingere possunt, nihil dignum sentientes de eo. Deinde sciendum est, quoniam volentium Iesum tenere, differentia est. Aliter enim principes et Pharisaei quaerebant eum tenere; aliter sponsa quae dicit: tenui eum, nec dimittam, adhuc tentura melius, sicut dicit: ascendam in palmam, et tenebo altitudinem eius. Omnes enim non recte sapientes de divinitate, tenere volunt Iesum, et perdere eum. Et alia quidem verba, praeter verbum Christi, possibile est comprehendere et tenere; verbum autem veritatis nemo potest comprehendere, idest intelligere; neque tenere, idest convincere; neque separare a sensu credentium; neque mortificare, idest destruere
Chrysostomus super Matth
Omnis etiam homo malus quantum ad voluntatem suam, et manus mittit in Deum et occidit eum. Qui enim praecepta Dei conculcat, qui murmurat contra Deum, et turbato vultu aspicit caelum, nonne, si fieri potuisset, manus mitteret in Deum et occideret eum ut iam licenter peccaret?
Rabanus Maurus
Sed tamen quod timent mittere manum in Iesum propter turbam, quotidie in Ecclesia geritur, cum quilibet solo nomine frater, fidei et pacis unitatem, quam non diligit, propter bonos cohabitantes, vel erubescit impugnare, vel timet
21:1
And when they were come nigh, &c. Mark has (Mar 11:1), "And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, He sendeth forth two of His disciples," and Luke adds (Luk 19:29), "And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, He sent two of His disciples." But Mark and Luke are speaking generally, because Bethphage, Jerusalem, and Bethany are all nigh to each other. For coming to particulars it is clear from S. John (Joh 12:1, Joh 12:12) that on the preceding Sabbath Christ supped, and passed the night at Bethany, and on the following day, or Palm Sunday, He came nearer to Jerusalem, that is to say, to Bethphage, and from thence sent His disciples to fetch the ass with her colt. For Bethphage was nearer to Jerusalem. Whence from Bethany through Bethphage, the Mount of Olives and the valley of Jehoshaphat was the road to Jerusalem. The valley of Jehoshaphat is close to Jerusalem. The brook Kedron flows through it. After this valley you come to the mount of Olives, then to the village of Bethphage, and then to Bethany.
Bethphage, in Hebrew, means the house of the mouth, or, at the mouth of the valley. Beth is a house, phe, the mouth, ge, a valley. For this village of Bethphage was seated at the foot of Mount Olivet, in a sort of cleft, or as it were mouth of the hill. Again this village was situated, as we may say, at the mouth, or entrance of the valley of Jehoshaphat. And this entrance is extremely narrow, as you come from Bethphage into the valley, and so on through the golden gate to the Temple. Whence it is very probable, as Jansen and Adrichomius say, that Bethphage was a village of the priests, in which lambs, goats, and oxen were kept ready for the temple sacrifices. Thus from Bethphage the priests were wont to fetch the paschal lambs, and other victims to the temple. From this cause too, when Christ willed to be brought in triumph from Bethphage through the golden gate unto Jerusalem, He would show that He was the Lamb which taketh away the sins of the world, prefigured by the paschal lambs. Again, He wished in His triumphal entry to pass through the valley of Jehoshaphat, in order to intimate, that in that same valley He will, in the day of Judgment, pass His tremendous judgment upon all men. Now therefore He rides through the valley in triumph to Jerusalem, as her Lord and King, and, thus, as it were, takes possession of His kingdom, which He will bring to a glorious consummation in the Day of Judgment. It is as if He said, "Acknowledge Me, O ye Jews, to be your Messiah, believe and obey Me, that in the day of Judgment, which I will accomplish in this valley, I may award you Heaven. But if ye persist in your unbelief, I shall adjudge you to hell. Wherefore also, I come from Bethany, where a few days since I raised up Lazarus from the dead, which ye have all seen and wondered at, that by it, and My other miracles ye may know that I am your Messiah, the Saviour of the world."
Then Jesus sent, &c. S. Hilary, Bede, and the Gloss think that these two were Peter and Philip; but Origen and Theophylact think they were Peter and Paul that is, typically, in such sort that the two who were sent represented Peter and Paul; the one, who was about to be the Apostle of the Jews, the other, who was to become the Apostle of the Gentiles. For Paul was not as yet converted to Christ. With greater probability, Jansen thinks these two were Peter and John: for soon after this Christ sent them to prepare the paschal lamb. But nothing is certain.
21:2
Saying, &c. Greek, είς κώμην κατένατι ύμω̃ν, i.e., into the village which is opposite to you. From whence it is plain that it is not Jerusalem which is meant, as Lyra thinks, but either Bethphage, as Jansen supposes, or some village opposite to Bethphage, as Adrichomius thinks. For Christ had already come to Bethphage, as I have said in verse 1; unless you prefer to understand when He came to Bethphage, when He was coming to or approaching Bethany.
And straightway ye shall find, &c. Christ here beheld things absent, the ass and her colt, as though they were present. He surely made them known to His Apostles by the gift of prophecy, which His Divinity bestowed upon His humanity. Thus He here gave a proof of His Divinity. Hear how blessed Peter Damian tropologically applies all the circumstances of this journey to the conversion of a sinner. (Hom in Dom. Palm.) "Bethphage is interpreted to mean, the house of the mouth; and it is the understanding of the priests, by which confession is meant. Thither the Lord cometh, because He kindles the heart to make confession. The castle (as the Latin has instead of village), which is opposite to the Lord and His disciples, is a mind obstinately bent upon its own will. The two disciples who are sent to it are Hope and Fear. The ass and her colt tied are Humility and Simplicity. For the mind of such a person sometimes knows what humility and simplicity are, and how he ought to live humbly and simply. But he, as it were, binds them, and sets them aside, when he is not willing to live accordingly. This man fear terrifies, when he draws back from evil, threatening him with torments. Hope comforts him if he repents, by the promise of rewards. By these two the mind is pricked. The ass and the colt are loosed, when meeting the Lord in the way to Bethphage, he confesses that he hath sinned, and promises that he will live humbly and simply for the time to come. And thus he who aforetime was a castle of the devil becomes Sion, the city of our strength. The Saviour is placed in it for a wall and a bulwark. The wall is humility, the bulwark is patience. Therefore, dearly beloved, let us go forth to meet the Lord at Bethphage, pricked with fear of punishment, and strengthened by the hope of heavenly life, confessing our sins with humility and simplicity, treading down the garments of our carnality, that the Lord may deign to sit upon us, and to bring us with Himself into the Heavenly Jerusalem."
21:3
And if any man, &c. The Lord: for I am indeed Messiah, the Lord and God of all things. Christ did not wish that the ass and her colt should be taken away against the owner's will. For as His Providence worketh mightily, so also sweetly. By the power of His Divinity He influenced their minds, so that they should assent to the Apostles loosing the ass, yea that they should co-operate with them. Christ, Who for three years had always gone on foot, and thus, had traversed the whole of Judæa, wished to show that He was the King of Judæa, the Messiah, the Son of David. Therefore does He enter Jerusalem, which was the metropolis of Judæa, in regal pomp. But He is not carried on a horse with splendid trappings, or in a gilded chariot, with an accompanying multitude of noble knights, with trumpets sounding, resplendent in purple robes, as the kings of the earth are wont to do. But He is carried on an ass, to show that His kingdom is of another sort, spiritual and heavenly, and therefore meek and lowly, despising pomp. Nevertheless asses in Judæa are better and stronger than our asses, more like mules. The sons of princes were accustomed to ride on asses. (See Jdg 12:14.) "Christ," says Auctor Imperfecti, "sits upon the ass of tranquillity and peace, which is most patient to bear labours and burdens. You see not round about Him glittering swords, or the other ornaments of dreadful arms. But what do you see? leafy boughs, the tokens of affection. He came in meekness that he might not be dreaded because of His power, but that he might be loved for His gentleness."
21:4
All this was done, &c. The prophet, Zachariah. Tell ye the daughter of Sion. Some think these words are a quotation from Isa 62:11, as though Matthew put the quotation together from Isaiah and Zechariah. More simply, F. Lucas and others think Christ cited Zechariah only, but his meaning, not his exact words. Tell ye therefore the daughter of Sion is the same as, exult greatly (the Hebrew meod is very much), O daughter of Sion, shout O daughter of Jerusalem, as Zechariah has (Zec 9:9), for thy King Messias is coming to thee to save thee. Zechariah is exhorting the citizens of Jerusalem to receive with eagerness their Messiah and Saviour riding on an ass. Observe: Jerusalem is called the daughter of Sion, either by synecdoche, in that from Sion, the higher part of the city, the whole was called Sion; or else by a metaphor, in that the city of Jerusalem, lying below Mount Sion, and protected by it, and reposing like a daughter on her mother's bosom, was called the daughter of Sion. Moreover by Jerusalem are to be understood the citizens and inhabitants of Jerusalem. Mystically, these things are true in the Christian Church, which as Jerusalem and the daughter of Sion is the vision of peace, and therefore always rejoices with Christ.
21:5
Behold thy king, &c. Zechariah has, son of an ass, the Vulgate has subjugalis, under the yoke, because it bears the yoke of the man riding upon it. I have explained the other things pertaining to this prophecy on Zec 9:9. His disciples went, &c. The prompt obedience of the disciples should be remarked, which deserved the prompt compliance of the owner of the ass, so that he suffered his ass to be taken away together with her foal, as Christ had predicted. He doubted not that they would be brought back to him. And they brought, &c. spread their clothes, Gr. ίμάτια, i.e., their cloaks, or outer garments, as it were in adornment. Placed Him thereon: many existing MSS. together with the Syriac have, He sat upon him, i.e., the colt. It is most probable that Christ sat both upon the ass as well as her colt in succession. First He made use of the ass, then of the colt. The colt perchance was not strong enough to bear a rider in the descent and ascent of the mountain: the ass was not so becoming for the entry into the city. But it was chiefly because of the mystery implied that He willed to make use of both the beasts, that he might signify that He should reign not over those only to whom He had been promised, i.e., the Jews, but over the two sorts of people of which the world is made up the Jews, accustomed to the yoke of the Mosaic law, who were represented by the ass; and the Gentiles, living up to this time without the Law of God, and who were denoted by the colt. "For, as sinners," says Auctor Imperfecti, "are the horses of the devil, so are the saints said to be the horses of Christ, although Christ loves mild asses, rather than fierce and proud horses." These disciples, together with the multitude, were inspired and acted upon by the Holy Ghost, or else by Christ's own Divinity to make the adornment of this royal pomp. They clothed the ass with their garments as with regal trappings; and they made Christ to sit thereon, that they might render Him homage as the Messiah, and inaugurate His reign as King of Jerusalem. Christ instigated and directed it all, that He might give an idea of His kingdom, united, however, with poverty and humility, for which reason he rode upon a despised and lowly ass. Observe. Christ wished to adorn His royal entrance into Jerusalem with this unaccustomed pomp for various reasons. The first was that he might give an indication of His royal power and magnificence, because the Jews thought that He would come in such a manner, like another Solomon. Christ therefore presented Himself to them with this appearance of pomp, that they might not despise and reject Him as they had hitherto done. And yet He acted in such a manner as to show them that Messiah's kingdom was spiritual rather than temporal. And He willed that all these things should be foretold by Zechariah, lest the Jews should despise this King when He came without royal dignity. So S. Chrysostom and Eusebius (lib. 8, demonst. c. 4). The second and accompanying reason was that Christ would present Himself to the Scribes and Pharisees in His royal entrance, that they might, as they ought to, be able to recognise Him by this means to be the Messiah, forasmuch as He had been so prophesied of by Zechariah. The third reason was, that He might correspond to the type of the Paschal Lamb. For it, on the tenth day of the first month, was brought with solemn pomp into the city, that it might be sacrificed on the fourteenth day. So Christ, as the Lamb of God, which taketh away the sins of the world, entered into Jerusalem on the tenth, or Palm Sunday. And He entered in pomp and with the auspicious acclamations of the multitude, forasmuch as He was certain of triumphing over death and sin and hell, and so made His triumph to precede His battle, and in triumph He entered on His contest. The fourth reason was tropological viz., that He might by this deed deride the world's glory; forasmuch as He knew that five days after He would be crucified by those by whom He had been honoured at this entry, and that those who were now crying out Hosanna to the Son of David would cry before Pilate's judgment-seat, Crucify Him, crucify Him; and, therefore, that this city would be utterly destroyed by the Romans, under Titus. Wherefore, even in this joyful entry, foreseeing this, He wept, as Luke says (Luk 19:41). Again, He would teach that His kingdom consists in this life of suffering and the cross, and that we must not turn away from them, but embrace them and come to them with a joyful mind and with solemn pomp. Wherefore, the martyrs, as followers of Christ, went to their martyrdom as to a banquet yea, to a kingdom and a triumph with white robes, and attended with throngs of the faithful. Thus did S. Agatha, S. Cecilia, S. Agnes, S. Laurence, &c.
21:8
A great multitude, &c.; branches, of palms, olives, and other fruit trees, in which the Mount of Olives abounds, as S. Jerome says: for this multitude, not having carpets (which are accustomed to be laid down for royal progresses), laid down their garments for Christ, stripping themselves as a notable mark of their reverence for Him. These things happened on the twentieth of March; for in Palestine, which is a hot country, the trees are then in full leaf. Tropologically. Remigius says: "The Lord came to Jerusalem sitting upon an ass, because He presides over the holy Church and the faithful soul, and rules it in this life, and afterwards introduces it to the vision of the celestial country. The Apostles and other Doctors placed their garments upon the ass, because they gave to the Gentiles the glory which they had received from Christ. But the multitude spread their garments in the way, because those of the circumcision who believed despised the glory which they had from the Law. And they cut down branches from the trees, because they received testimonies from the prophets, who flourished, as it were, from Christ, the Tree. Or the multitude which strawed their garments in the way signifies the martyrs, who gave their bodies, the garments of their souls, to martyrdom for the sake of Christ. Or they who tame their bodies by abstinence are signified. But they who cut down branches from the trees are those who search for the sayings and examples of the holy Fathers, for the salvation of themselves a d of their children."
21:9
But the multitudes which went before, &c. S. John (Joh 12:12) says On the morrow i.e., Palm Sunday, or the day after the Sabbath, on which Jesus had come to Bethany "much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" that is, Messias, whom, as the Divine king, we have been expecting for so many thousand years. The multitude went out to meet Him with palms, as a conqueror, because formerly victors in the games were crowned with palms. Thus the Church expounds when, in the Benediction of Palms, she chants thus: "Therefore the branches of palms anticipate the triumph over the king of death; the sprays of olives verily, as it were, cry aloud that the spiritual anointing has come. For even then that blessed multitude of people understood that it was prefigured that the Redeemer, grieving for the misery of the human race, was about to fight with the prince of death for the life of the whole world, and to triumph by dying. Therefore they obediently rendered such services, which should set forth in Him both the triumphs of His victory and the riches of His mercy." For although the multitude did not know that in four days Christ was about to suffer upon the Cross, He knew it, and therefore He willed that this His triumph should be foreshown by the multitude with palms. And they brought Christ, as it were the Lamb which taketh away the sins of the world, who was to be offered for its salvation upon the following Friday. For although they were at this time ignorant of the mystery of which the paschal lambs were types and figures, God, who foreknows all things, ordained them for the glory of Christ. Zechariah had predicted them, and so had David (Psa 118:25, &c.); and therefore the Jews, who would not believe in Christ, were without excuse. All this bringing the paschal lamb to Jerusalem was done in accordance with the law (Exo 12:3-6), where the paschal lamb is ordered to be chosen on the tenth day of the first month. The tenth of Nisan fell that year on Palm Sunday, which was according to our computation that year the twentieth of March.
Hosanna. So the Egyptian and Arabic. The Syrian has Ouschano, the Ethiopic Husanna, the Persian Husiana. You will ask what is the meaning of Hosanna? 1 S. Hilary, on this passage, and from him S. Ambrose, think that Hosanna signifies the redemption of the house of David. But S. Jerorne (Epist. ad. Dam.) shows that this is a mistake. 2. S. Austin (Tract. 51 in Joan.) thinks Hosanna is an interjection of joy and supplication, like well done! bravo! 3. Euthymius says Hosanna means praise, being derived from עז, hoz i.e., strength, which the Vulgate and LXX sometimes translates praise and חנה, chanah, i.e. grace. Whence also the Greeks represent Ho sanna by two words. But I say with S. Jerome, Theophylact, Pagninus, Jansen, and others that Hosanna is compounded of הושע, hoscha, save, and נא na, i.e., I beseech. Hosanna is therefore, save, I beseech, or save now. Hoscanna has been changed into Hosanna for the sake of euphony. There is an allusion to Psalm 11825-26, "Save me," though the word me is not in the Hebrew (for it seems to be not the voice of Christ but of the people praying for salvation from Christ), "O Lord, send now prosperity. Blessed be He that cometh in the name of the Lord." Symmachus translates, "I beseech, O Lord, save me, I beseech." The Hebrew is, Anna Jehovah, hoscia na; anna Jehovah, hatslicha na, i.e., O Lord, save, I beseech; O Lord, prosper I beseech, our King David and his antitype, Messiah. Give him a happy beginning of his reign, a happier progress in it, and a most happy conclusion. Hosanna, then, is an acclamation to the new king of Israel, at his proclamation, as we say, God save the King. Hence, too, we have in the same Psalm, "This is the day which the Lord hath made; we will rejoice and be glad in it" (ver. 24): and the reason is given in the two previous verses, "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes." Where the Chaldee (paraphrase) applies it to David. David being first rejected, and afterwards made king, was, as it were, a corner stone, binding to himself Judah and Jerusalem, i.e., the two, as well as the ten tribes. Still better does S. Matthew explain it of Christ, thus, Christ being rejected by the Jews in life, and crucified in death, became the corner stone of the Church after His resurrection, as containing and connecting the whole edifice of the Church by uniting both Jews and Gentiles in the one bosom of His Church; and thus it is that we sing Hosanna unto Him. Some think Hosanna was taken from the Feast of Tabernacles, when the Jews, rejoicing with boughs of trees, were wont frequently to cry Hosanna. And in prayers and litanies to God, the whole multitude used to respond with the same word, Hosanna, i.e., save us. As Christians in their litanies at each of the suffrages relating to pestilence, famine, war, and so on, respond, Good Lord, deliver us. Wherefore also the Jews were accustomed to call the boughs themselves Hosanna, as Angelus Caninius shows from the Chaldee, the Talmud, and Elias (Tract. de nomin. Heb. c. 4). But this Hosanna of the Chaldee paraphrase and the Talmudists was subsequent to our Christian Hosanna, so that it was rather taken from ours than ours from theirs. Besides, the Hosanna of the Feast of Tabernacles was one of affliction and deprecation, but the Hosanna in this place of Christ was one of jubilation and triumph. This multitude, therefore, broke forth by God's inspiration into this joyful shout of Hosanna, in honour of Christ, even as the children did in verse 15. Although the occasion of it was the remembrance of that great miracle, viz., the raising of Lazarus, which had been performed shortly before by Christ in Bethany, as is plain from Joh 11:15, and Joh 12:9, Joh 12:17.
To the Son of David: many of the ancients refer these words to the multitude, as if they asked for salvation from their own Messiah. Hosanna to the Son of David, i.e., our salvation is from the Son of David. Or, let salvation come to us from the Son of David. So Origen, S. Jerome, Bede, &c. Others refer Son of David not to Hosanna, but to saying. They said to the Son of David, i.e., to Christ, Save me, who am thy people, O Son of David, i.e., Messiah, our King. But I say that Hosanna to the Son of David, means the same thing as, Save, I beseech thee, Son of David. For so it should be rendered according to the Latin syntax. But the Greek interpreter, equally with the Latin, followed the Hebraism. For the Hebrew verb hoscha, save, is constructed with lamed, which is the sign of the dative case, and sometimes of the accusative. The multitude therefore besought God to save and prosper Messiah, that they might all be safe, and live happily under Him. Or still better and more simply, Hosanna to the Son of David, let that solemn Hosanna be made to Jesus sprung from David, whom we acknowledge to be the promised, and up to this time expected Son of David. Let Him be, let Him happen, let Him be acclaimed unanimously by us. This is the voice and the acclamation of the people by the inspiration of the Holy Ghost, acknowledging Jesus as the Son of David, i.e., the Messiah, and congratulating Him, as it were entering upon the kingdom of His father David, the restoration of which by Him had been so long expected; in fine, praying for health, prosperity and all propitious things for Him from God, and joyfully promising the same to themselves through Him. For where Christ is called the Son of David, there there is reference to the restitution of David's kingdom. So Franciscus Lucas. Moreover Caninius in the place already quoted from, thus expounds, Hosanna to the Son of David, i.e., in our hands we beat Hosannas, that is branches of palms, to the Son of David, that indeed we may honour Him as the King Messiah, and in triumph accompany Him as a victor and triumphing. Or, Hosanna to the Son of David, that is, cut ye down boughs, which as Hosanna ye may offer to the Son of David. As the Poet says, "Give ye lilies with full hands." But one thing was the Hosanna of the Feast of Tabernacles, namely like a certain Litany, another thing that of the crowd here by Hosanna to Christ, proclaiming and congratulating His triumph, as I have said a little before. More plainly and fully you may say, that by the people it was here cried to Christ, Hosanna to the Son of David, meaning thus: "O Lord save not only our Messiah, David's Son and Heir, but grant also to Him the power of saving all the faithful believing in Him, and subject unto Him, that Thy Divine salvation may be so abundantly derived from Thee to Christ that He may cause the same to emanate and flow forth unto us. For verbs of the conjugation Hiphil have a specially active force, whence they often signify a double action. Hosca therefore, i.e., save, signifies, save Christ, and at the same time cause that He should save His subjects, that in truth, even as He is called, so He may verily be Jesus, i.e., the Saviour of the World, For Jesus is derived from ישע iasca, i.e., he hath saved, which in Hiphil, the action being augmented, makes הושע hosca. From this cause the translator gives, to the Son of David, in the dative, whereas otherwise it might be translated, the Son of David, in the accusative. For the dative signifies, that salvation, i.e., the power of saving all men, as it were, appropriated to Him alone was given to Christ by God. Note this, because as far as I know it has not been observed by any one. Here, therefore, Christ as the glorious, powerful and triumphant King of Israel, whom none can resist, is as it were installed in Jerusalem, the royal city, in which formerly David and Solomon the ancestors of Christ had gloriously reigned, that He might restore their fallen kingdom, yea perfect it; and instead of its being earthly, make it heavenly; divine, instead of human; eternal, instead of temporal. Him furthermore the people by Hosanna partly applaud, partly pray for salvation for Him, i.e., felicity and every good thing. This is what Mark says (xi. 9, 10)."And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. Moreover Christ as it were entered into this His kingdom of the Church, five days afterwards, on the day before the Passover, when He triumphed on the Cross over sin, the world, the devil and hell, and delivered all nations from their power as far as He was concerned, and subjugated them. Wherefore the Church in her Votive Mass of the Passion of Christ, sings to Him, "To Thee be glory, Hosanna; to Thee triumph and victory: to Thee the crown of highest praise and honour, Alleluia." Hence too the Church in the Benediction of Palms prays to God that, "carrying palms and branches of olives, we may with good deeds run to meet Christ and may through Him enter into eternal joy."
Blessed (supply, may He be) who cometh (Greek, ό ε̉ρχόμενος, i.e., He coming, viz., who was about to come, who was expected) in the name of the Lord. It means, may God bless, further, prosper, and make glorious the Kingdom of Messiah, our King. For He cometh to us in the name of the Lord, i.e., He is authorised, sent, and endowed by the Lord. Thus in Jeremiah (Jer 4:16) it is said, "Thou hast spoken to us in the name of the Lord," i.e., by the commandment, authority, and in the place of God. And (Jer 3:17), "All nations shall be gathered together unto it (Jerusalem) in the name of the Lord." There is an allusion to Psa 45:3, "Gird Thee with Thy sword upon Thy thigh, O most Mighty," &c., "Press forward, proceed prosperously, and reign." "For Christ is the King of Israel," says S. Augustine (in Joan. cap. xii. 23), "in that He rules minds; that He counsels for eternity; that He leads those who believe, hope, and love, to the Kingdom of Heaven." Tropologically, Remigius: Christ, he says, comes in the name of the Lord, because in all His good works He sought not His own glory, but the glory of the Father.
Hosanna in the highest: Jansen explains it as though it were said, "Thou, O Lord, who art, and who dwellest in the highest Heavens, save Messiah." Better Franc. Lucas, Maldonatus, and others, take the preposition כ, in, for מן, min, i.e., from, according to the Hebrew construction, as though it were said, "Thou, O Lord, from Heaven, yea from the highest top of Heaven, save and prosper King Messiah." For they prayed for Messiah, not earthly and transitory salvation from man; but divine, heavenly, and eternal from God, viz., that God would divinely save Him, and give Him the power of saying others; that, indeed, Christ by His grace would lead all His faithful and holy ones to the eternal salvation, felicity, kingdom, and glory. Hence Origen explains Hosanna to mean restitution to life eternal. For this is intimated by the words, in the highest, or as he himself reads, in the lofty, that in truth this salvation must be sought for not on earth, but in Heaven. Again, S. Jerome says, "The advent of Christ is shown to be the salvation of the whole world, joining earthly things to heavenly." The Gloss adds, in the Lofty, because Christ is the salvation even of the angels, whose number He fills up. Whence Emm. Sa adds that even the angels who are in the high places are here invited to the triumph and praise of Christ Messiah. Wherefore S. Luke (xix. 38), instead of Hosanna, has peace in heaven, that is, safety, prosperity, and every good thing (for this is what peace denotes to the Hebrews) be from Heaven to Messiah, and through Him may they flow, and rain from God upon us; and glory on high (supply) may there be to God, the giver to Messiah. Or rather, glory, viz., of the kingdom, firm, great and constant, this is a glorious kingdom; in, i.e., from on high, understand, from Heaven let there be divinely given to our Messiah. So Franc. Lucas. Again, more loftily, Peace in Heaven (let there be), namely, that God, until now angry with men, may be propitious to Christ, and through Christ to us; and may He reconcile angels to men, Heaven to earth, God to the synagogue. "Hence some," says S. Chrysostom, "interpret Hosanna, glory others, the Resurrection; for also glory is due to Him, and redemption belongs to Him who all hath redeemed." Meaning, let glory and praise be to the God of all things who is on high. The angels san the same at the birth of Christ. But Hosanna properly signifies not glory, but salvation. But our salvation through Christ was the glory of God. In another sense, in the preface of the Sacrifice of the Mass, at the Trisagion, Holy, Holy, Holy, is added. "Hosanna in the highest. Blessed is He that cometh in the name of the Lord," that, indeed, we should pray not for Christ, but for ourselves, through Christ, for salvation, by asking that He also may by all be blessed, worshipped, praised, and may in turn copiously pour forth His blessings and graces upon us. Luke adds (xix. 41), And when He drew near, beholding the city, He wept over it, saying, because thou shouldst have known, even thou, &c. Because He foresaw and foretold its dreadful punishment and destruction by Titus and Vespasian.
21:10
Verse 10. And when He was come into Jerusalem, all the city was moved, saying, Who is this? Who with so great honour, applause, congratulation, as it were the King of Israel, enters into Jerusalem, whilst the Scribes and Pharisees are looking on yea, the Roman soldiers of Tiberius Caesar, who would not suffer another than Cæsar to be called King of Judæa ? Wherefore Christ, now bearing Himself as a king, would have come into peril of death, had not He, by the power of His Divinity, struck not only all the Jews but the Romans with amazement, and rendered them as it were thunder-struck, so that no one should dare to lay hands upon Him, nay, or even think of such a thing. So Abulensis and others.
21:11
But the people said, This is Jesus, the prophet of Nazareth, of Galilee. Greek, ό προφήτης, i.e., that prophet, par excellence, who far surpasses and transcends all the prophets in preaching, sanctity, power, and miracles. Therefore He is Messias, the King of Israel. Of Nazareth: for although Jesus was born at Bethlehem, yet He was brought up at Nazareth. Christ by this glory of His gave occasion to His death; for the Scribes, being stirred up by it to envy and hatred of Him, after four days crucified Him. In truth, God foreknowing all things ordered all these things, in part positively, in part permissively, that from them He might elicit greater good, namely, the redemption of the world, to be accomplished by the death of Christ. The malice, therefore, of the Scribes fulfilled the counsel and decree of God concerning the death of Christ and the redemption of the world, as S. Peter teaches (Acts ii.)
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And Jesus entered into the Temple of God, and cast out all that sold. Jesus, entering into Jerusalem, did not come to the citadel of Sion as a second David, but to the Temple, that He might show that He was the Son of God the Father, Who was worshipped in the Temple; that He might refer to Him the honour here ascribed by the people to Himself, for He had accepted it for no other end than that He might lead men to God. Wherefore it is not doubtful that Christ gave thanks in the Temple to God the Father, because He had manifested Him to the whole city as Messiah, yea, had glorified Him by the applause of all the people. Again, the first care of Jesus, as Pontiff and Messiah, was of the Temple. Whence, entering into the city, He came to that the first, that He might teach us to do the same. For this reason He set out His journey through Bethany (where He raised Lazarus) and Bethphage, which were over against the Temple, that through them He might proceed straightway to the Temple. For as I have said (verse 1), Christ passing over the Mount of Olives from Bethany proceeded directly from thence, through the Valley of Jehosaphat, to the golden gate, which pertained both to the Temple and to the city, near to which was the golden eagle set up by Herod. Wherefore through this gate there was immediate access to the Temple. See Adrichomius, in his account of Jerusalem, where he graphically describes this journey of Christ, and adds that it was said by some that this golden gate was wont to be shut, but that at the coming of Christ it was opened as by a miracle. Note, that by the Temple here is understood not the Holy Place, nor the Holy of Holies (for into the latter it was lawful only for the high priest, into the former only for the priests, to enter), but the court of the Temple; for into this the laity were accustomed to enter in order to pray and behold the sacrifices, which were offered in the court of the Priests, before the Holy Place. For this court was, as it were, the people's Temple. For Christ was not a Levitical priest, forasmuch as He was not sprung from Levi and Aaron. Wherefore He could not enter the Holy Place, nor the court of the Priests, but only the court of the people. Wherefore what Faustus the Manichee invented concerning the genealogy of Christ as though He were sprung from the tribe of Levi and His Levitical priesthood (apud S. Augustinum, lib. 23, contra eundem Faustum); also what Theodosius, a prince of the Jews in the time of the Emperor Justinian, said (which Suidas recites under the words, Jesus Christus) too rashly believed by Suidas and others; all learned men laugh at as dreams and most fabulous errors. Verily Vilalpando (tom. 2, lib 3, cap. 9) thinks that this court was the court of the Gentiles. For who can believe that these merchants penetrated the inner courts when they could conveniently sell their goods in the outer courts? Especially because Christ in the same day and place had to do with Gentiles, as is plain from John xii. 20. But the Gentiles were not able to enter the court of the Jews, but that of the Gentiles, which was before the court of the Jews. This court then was Solomon's porch probably the eastern part of Solomon's porch, in the court of the Gentiles in which were sold doves, sheep, and lambs for sacrificing in the Temple, whom Christ drove out of it. For the court of the Gentiles was, as it were, the temple of the Gentiles, in which, therefore, it was not seemly to buy and sell.
And He cast out all that sold and bought in the Temple. Not on Palm Sunday itself, but on the next day; for Mark (Mar 11:11), who exactly and precisely relates these actions of Christ, performed each day from Palm Sunday until the Friday on which He suffered and was crucified, says, on the day following the Palm Sunday on which this solemn entry of Christ into the city took place that is, on the Monday were these things done by Christ in the Temple. Christ, therefore, on Palm Sunday entered into the city and the Temple in solemn pomp, and prayed in it, and gave thanks to God; afterwards, about eventide He went out of the city to Bethany, with the twelve Apostles; and on the next day (Monday) He returned to the city and Temple, and drove out of it the sellers and buyers, as Mark relates (xi. 11, 12, 15). Wherefore there is here in Matthew a hyperbaton, or inverted historical order. For He wished to join with Christ's entrance into the Temple His ejection of the buyers from the Temple, for the sake of brevity, lest he should be compelled to relate over again the entrance of Christ into the Temple on the following day. Moreover, Christ drove them from the Temple (that is, from the court of the Temple) for two reasons. The first is, because it was not seemly that those things should be sold in the Temple, but in the market-place; for the Temple is the house of prayer, not of merchandise, as Christ says. The second was the avarice and usury of the priests. For they were wont by their own people, or servants, or factors to sell at a dear rate sheep, kids, doves, to those who wished to offer them in the Temple; especially to those who came from a distance, and poor people, from whom (on account of delay in payment) they extorted gain by usury. Whence they are called robbers by Christ. Thus S. Chrysostom and others. Lastly, Christ twice cast out buyers from the Temple; the first time, at the beginning of His preaching (John ii. 14), the second, towards the end of it, four days before His death, as is plain from this place. So S. Chrysostom, Augustine, Euthymius, Theophylact, Jansen, Maldonatus, Toletus, and others.
And overthrew the tables of the money-changers (Syriac, bankers), and the seats of them that sold doves. Money-changers Greek, κολλυ βιστω̃ν: for collyba, as S. Jerome says, means what we call sweet-meats, or cheap little presents for example, of parched peas, grapes, raisins, and apples of various kinds. Therefore, because the colly-bistæ who lent money might not receive usury, they took for interest various sorts of things that they exacted by means of these things, which are bought for money, what it was not lawful to take in money; as if Ezekiel had not spoken of this very thing, saying, "Ye shall not take usury or increase." (Ezekiel xxii.) With more probability Jansen and others are of opinion from Hesychius and Pollux that these collybistæ did not lend money but only exchanged it, so that for gold they gave silver, less for greater, for foreign money, domestic, and that with interest and profit; the collybistæ therefore were the money-brokers, so called from κόλλυβος, i.e., small change, which people gave for handling money. Tropologically, money changers are simoniacal persons, indeed all sinners who profane their soul, which is the temple of God, by lusts and sins, according to the words, Know ye not that your members are the temple of the Holy Ghost (1Co 6:19), and, "if any man defile the temple of God, him shall God destroy" (1Co 3:17). So S. Jerome, Origen and Auctor Imperfecti. And the seats in which the men and women who sold doves were wont to sit. For doves were often sold by women, who being weak, and unable to stand long, procure seats for themselves, according to the saying of Martial, "she sits in the women's seats all day long." It is wonderful that no one withstood one poor man, as Christ was, overturning all the gains of the priests in the temple. Whence S. Jerome thinks that this was Christ's greatest Miracle, that He alone could "by the stripes of one scourge cast out so great a multitude, and overturn the tables, and break the seats, and do other things which a vast army could not have done. For something fiery and starlike shot from his eyes, and the majesty of the Godhead shone in His face." Thus far S. Jerome. Christ therefore here showed a great zeal for religion and the temple, and fulfilled the words of the Psalm (Ps l69:9). "The zeal of thine house hath eaten me," as John says (Joh 2:17). Mystically. They sell doves who sell the grace of the Holy Ghost, as orders, priesthood, and benefices. For a dove is the symbol of the Holy Ghost. Thus Origen: "And said unto them, It is written, My house shall be called the house of prayer: but ye have made it a den of thieves. (Isaiah Lev 7.) Arab. a cave for robbers. "For a robber," says S. Jerome, "and he who converts the temple into the appearance of a robber's den is he who makes gain out of religion; and his worship is not so much the worship of God as an occasion of business," because forsooth, such priests, wholly bent on lucre, lurking in a place of honest appearance, the temple, as in a den, by selling at a dear rate, by usury and by other fraudulent arts and methods were wont to despoil foreigners and poor people, yea plunder them, as robbers do. "For a robber," says S. Isidore (lib. x. etymol. litera L.), "is an infester of the ways," in Latin latro from latendo. But latro is better derived as if from latero, he who lies in wait at the side of the way. " And Varro (lib. 6 de lingua Latina) says, " latrones (robbers) are so called from latere, because they have a sword at their side." And Sextus Pompeius (de Verb. signif. litera L.) says, "the ancients called latrones those who fought for hire, α̉πὸ τη̃ς λατρείας, i.e., hire, but now highwaymen are called latrones because they make their attack à latere, or because they lurk in secret (latenter)." There is an allusion to Jer 7:11, where God says, "Is this house, which is called by My name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord." For these Semi-atheists thought that they hid themselves and their wickedness so that they should not be seen by God, as robbers hide themselves and lurk in caves. Observe: the Temple is called the House of God, not as though God corporeally dwelt in it as in a house (for this S. Paul denies, Act 17:24), but because the temple is the place appointed for worshipping and praying to God; in which God hears the supplications of those who pray. But the Temple of Christians is called especially the House of God because Christ the Lord corporeally dwells in it in the Holy Sacrament of the Eucharist, says S. Thomas. Tropologically: the Temple is a house not for talk, nor speculation, nor drinking, nor revelling, but for prayer. Let therefore those who profane it by gossiping, by gaping about them, by acting lasciviously, by drinking, see how they will be scourged by Christ. For as Bede says (in cap. 2, Joannis), "Those things might seem to be lawfully sold in the Temple which were bought with the intention of offering them in the same Temple to the Lord; but the Lord Himself being unwilling that any earthly business, not even that which was considered honest, should be transacted in His house, drove away the unjust traffickers, and cast them all out together with the things which they sold. What then, my brethren, what do we think the Lord would do if He found people quarrelling, or listening to fables, or giving way to laughter, or entangled in any other wickedness, when He saw those who were buying in His Temple victims which were to be offered to Himself, and made haste to cast them out?" Especially when these buyers and sellers did not lodge in the Temple itself, strictly speaking, but only in a court of the Temple, indeed in a court common to all nations; and yet they were cast out by Christ from thence: what then will He do to Christians who perpetrate these and worse indignities in His Temple before the Holy Sacrament? Learn from hence how great reverence is due to the Temple, such indeed as is due to God's House, for Christ calls it My house. Wherefore as a master inquires into and punishes an injury done to his house, as though it were done to himself, so also does Christ look upon an indignity done to His Temple as done to Himself, and as such punishes and avenges it. Wherefore appositely does S. Augustine give the monition in his rule, "Let no one do anything in the Oratory, except that for which it was made, from whence also it hath its name." See what has been said on Isaiah Lev 7, and Levit. ix. at the end of the chapter. Verse 14. And the blind and the lame came to Him, and He healed them, that by these miracles He might show Himself to be Messiah, yea God; and so that He had been rightly honoured by the acclamations of the people and the pomp. For Isaiah had foretold (Isa 35:5) that Messiah would work such miracles. And they were worthy both of Christ and the Temple, and Christ substituted them for the covetous traffic in cattle. Verse 15. And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the Temple, and saying Hosanna to the Son of David; they were sore displeased. Both because they were envious of this glory of C rist, as because they were displeased at their gains and marketings being cast out of the Temple. Verse 16. And said unto Him, hearest Thou what these say? And Jesus saith unto them, Yea; have ye never read, out of the mouth of babes and sucklings thou hast perfected praise ? (Psa 8:3.) The Hebrew is ימדת עז iissadta oz, i.e., hast founded strength. Aquila, hast laid foundations, power; Sixtine edition, Thou hast constituted strength; Tertuilian (Lib. de anima, cap. 19), Thou hast furnished praise; Syriac, Thou hast directed praise; Arabic, Thou hast prepared praise. This is, Thou hast proved, confirmed, made Thy power perfectly laudable, when out of the mouth of infants, not having the use of their tongues, and not yet able to give utterance, or to speak, Thou dost express Thy praise and glory. For thou hast caused that on Palm Sunday infants with the people should cry out to Christ, Hosanna to the Son of David. S. Hilary, and Auctor Imperfecti, understand by infants boys already able to speak and give utterance. With more truth S. Chrysostom, Euthymius, and Theophylact think that these were really infants unable to speak, as it is here expressly said. Whence the Syriac translates, Out of the mouth of little boys and infants Thou hast directed praise; and therefore Luke adds (Luk 19:40) that Christ said, If these should be silent the stones will cry out. By this was signified that the infants equally with the boys being moved and acted upon by a Divine instinct and miracle, cried Hosanna to Christ, though they did not understand the word, yea although the infants naturally were not yet able to speak it. The reason was that which the Psalmist subjoins (Psa 8:3), "That Thou mayest destroy the enemy and the avenger," that in truth, through the mouths of infants Thou mayest confound the Scribes and Pharisees, the enemies of Christ, and mayest teach that they are senseless, and more foolish than infants, for these acknowledge, praise, and glorify Jesus as Christ. But those latter words of the psalm Christ did not cite, intentionally, lest He should too greatly exasperate the Scribes. At the same time, Christ here intimates that infants should be early taught, as soon as they begin to speak, to utter pious words that their first words should be Hosanna, Jesus, Mary, &c. Thus S. Jerome writes to Blæsilla, that she should teach her little daughter Paula, the grandchild of her grandmother, S. Paula, as soon as she began to speak, to utter and pronounce Alleluia. So our S. Francis Borgia was taught when an infant to utter as his first words, Jesus, Maria, as Ribadaneira testifies in his life. Thus the Trisagion, for example, Holy, Holy, Holy, Lord God of Sabaoth, was revealed to a boy caught up into the air at the time of an earthquake at Constantinople, which ceased as soon as the people, instructed by the boy, cried the Trisagion, A.D, 446, in the time of the Emperor Theodosius, as Damascene testifies (Trad de Trisagis). For God delights in the praises of boys, for boys (pueri) are so called from purity (puritate), says Varro, because they are not yet come to years of puberty, and are pure like terrestrial angels. Arias Montanus (in Psalm ii.) observes, that infants in all nations utter the word יה, iah, which is the Name of God, and an abbreviation of Jehovah; and thus God claims for Himself the commencement and foundations of His wonderful Name, firmly uttered by the very mouth of infants. In like manner, Arnobius asserts that there is no man whatsoever who has not entered upon the first day of his life with the idea of God; and that the brutes, the trees, and the stones would cry out, if they were able to speak, that God is the Lord of all things. So Plato (lib. 10, de Republ.) and Cicero (lib. 1, de Natura Deorum) teach that we share in the knowledge and praise of God with our mother's milk. Lyra distinguishes a threefold order of children praising God. The first are those who praise God by their deaths, not with their mouths; such as the Innocents who were slain by Herod for Christ's sake. The second, such as praise with their mouths rather than by their deaths, like those who sang Hosanna to Christ. The third, those who both by their mouths and their deaths praised God. Such were S. Agnes, thirteen years of age; S. Pancras, twelve; SS. Vitus, Celsus, and others. See our Philip Barlaymont (in Paradiso puerorum, cap. 13 and 14), where he recounts the praises and oracles of God uttered by the mouths of infants. Observe: the eighth Psalm seems to be spoken literally of God's magnificence which He shows in the creation of the universe in which He made man the lord of all things. Yet more appropriately and profoundly, according to the letter, it speaks of the magnificence of God which He manifests in the re-creation and redemption of the world, in which He has made Christ the conqueror of death and sin, and the Redeemer of the world, and the Lord of all things; who therefore is the First Man, and the most noble of all men. This is plain 1. Because Christ here so expounds it, as S. Paul does (Heb 2:7). 2. Because such great magnificence as the Psalmist there celebrates does not apply so well to the misery of man-who, after his fall into sin, lost his dominion over the brutes as it does to Christ. 3. Because this passage, "Out of the mouths of infants and sucklings Thou hast perfected praise," applies much more clearly and truly to Christ than to any others. A like passage is Deu 18:18, as I have there said. For as to Maldonatus explaining it of David calling himself (in respect of Goliath, whose head he cut off) an infant, it is certain that he was not literally an infant at that time, but a spirited and warlike youth. Whence Nicephorus (on Psa 8) says: "The Incarnation of the Word is the magnificence of God." Verse 17. And He left them, and went out of the city into Bethany; and He lodged there. Syriac and Arabic, He passed the night at Bethany. See here the ingratitude and fickleness of the people: for those who that very morning had cried to Christ Hosanna, on the evening of the same day forsake Christ for fear of the Scribes, so that no one was found to invite Him to hospitality. Therefore Christ was forced to go out of the city to Martha and Magdalene, his hostesses at Bethany. Verse 18. Now in the morning as He returned into the city, he hungered. This, therefore, took place on the day after Palm Sunday, on Monday, the eleventh day of Nisan, the first month; which is, according to our reckoning, the twenty-first of March. For three days afterwards (namely, on Friday in the Paschal season, which fell that year on the twenty-fifth day of March) Christ was crucified and offered up. He hungered. Not with natural hunger, but with hunger voluntarily excited, say S. Chrysostom and Abulensis (quæst. 103). For it was morning, and Christ had supped with Martha the evening previous; so that He would not so soon again be hungry. He stirred up, therefore, this hunger in Himself, that by it He might have occasion to curse the unfruitful fig tree. Wherefore, also, He sought figs upon it, although He knew that the time of figs was not yet, as Mark has (Mar 11:13). For this was the twenty-first of March, as I have said, at which time there are no figs. Observe: this hunger of Christ and the withering of the fig tree were before He cast out of the Temple the buyers and sellers. For He did this on this same Monday, but after the withering of the fig tree, as appears from Mar 11:14, &c., where he assigns the actions of Christ to the several days on which they were done. Verse 19. And when He saw a fig tree in, the way, He came to it, and found nothing thereon, but leaves only, and said unto it Let no fruit grow on thee hencefoward for ever. And presently the fig tree withered away. Christ cursed the fig tree, and dried it up, that He might manifest His power, by which He was able in like manner to destroy and wither up the Scribes and the Jews, His enemies, if He wished; and to show that He would shortly suffer the Cross and death at their hands, not against His will, but voluntarily. Note that this curse of Christ was not done proprie, but by catachresis, abusive. For this malediction only signifies that Christ prayed for evil i.e., withering for the fig tree which it is lawful, especially to Christ, for a sufficient reason to pray for, for inanimate things; for to Him belong all the trees and farms of all men. See what has been said (Jer 20:14, and Job 3:1). In like manner, S. Francis cursed a juniper tree planted by blessed Juniper, one of his first companions, in punishment of his disobedience. From thenceforward, this tree did not grow a nail's breadth after the day in which it was planted in the ground. This tree is still visited at Carinula, or Calenum, a town of Campania Felix, near Mondragonium, in a monastery of the Friars Minor. For blessed Juniper was busy planting this tree, and being called by S. Francis, he delayed obeying the call until he had finished his work. S. Francis cursed the tree because it had been an occasion and object of disobedience, and bade it grow no more; and so it straightway happened that the tree obeyed the saint, in order to teach men the evil of disobedience. So Wadding (in Annal. Minorum, A.D. 1222, Num 11). Verse 20. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away ! The Vulg. omits fig tree, which is found in the Greek and Syriac. This took place on the following day, for Christ on the Monday returning from Bethany to Jerusalem cursed the fig tree: after that He cast out the buyers from the Temple, and taught there: in the evening He returned from the city to Bethany: on the Tuesday morning, as the disciples were returning with Him from Bethany to Jerusalem, they saw the fig tree dried up, and then they cried in wonder, How immediately is it dried up ! That this is the order in which the events happened is plain from Mark xi. 19, 20. Symbolically: Christ cursed the fig tree, because a fig was the tree which God forbade, of which Adam ate, and ruined himself and his posterity, as the learned men whom I have cited (Gen 2:9) think with probability. Allegorically: the withered fig tree denotes the Jews, who when Christ came, being unbelieving, lost the sap of faith and grace, and so bring forth no fruits of good works. Thus Origen. Tropologically: the fig tree, full of leaves but without figs, denotes believers who have the leaves of a profession of the faith but lack the solid fruit of virtues, and so will be cursed by Christ. Thus Origen. Verse 21. Jesus answered and said unto them, Verily I say unto you, If ye have faith (that excellent and efficacious faith, like a grain of mustard seed, of which, Mat 17:19) and doubt not, ye shall not only do this which is done to the fig tree (that which ye see has been done by Me, as is plain from the Greek), but also ye shall say to this mountain, Lift up (viz. thyself, as follows, in the Greek άρθητι, i.e., as the Syriac, be lifted up, be rooted up out of the earth) and be thou cast (Gr. βλήθητι, Syr. fall) into the sea, it shall be done. And shall not hesitate, Gr. μὴ διακριθη̃τε, i.e., shall not dispute, as doubting and hesitating; shall not distinguish whether what ye ask be easy, or hard to be done. For many, because they think what they ask arduous and difficult, are in doubt whether they shall obtain it from God, and so do not obtain it. But they do not distinguish between easy and difficult, thinking that what is difficult to them is easy to God, and who therefore rely on the Divine Omnipotence, goodness and promise, by which He has promised that we shall obtain from Him all things which we ask of Him with certain faith and confidence; wherefore, I say, they lift up their minds and hopes above their infirmity, and set them upon God, certainly expecting from Him the end and fruit of their prayer; such, I say obtain whatsoever and how much soever they ask of Him. This mountain, Olivet, for Jesus, proceeding by it to Jerusalem, there spake these things. So Abulensis (quæst. 134), Franc. Lucas and others. Other things which pertain to this subject I have spoken of, chapter xvii. 19. So on account of the infidelity of the Turks who are masters of the Holy Land, the Angels, A.D. 1291, transferred from Galilee and Nazareth the house of the Blessed Virgin (in which she, the angel announcing it, conceived the Son of God), to Dalmatia, and subsequently, A.D. 1294, to Italy (Lauretum), where is the seat and the head of the faith and the faithful; and therefore on account of that faith it works in the same place innumerable miracles, which our Horace Turselli relates in his History of Loretto. Verse 22. And all things whatsoever ye shall ask in prayer, believing, ye shall receive. Believing, i.e., if ye shall believe and be confident that ye shall obtain those things from God, according to Jas 1:6. "Let him ask in faith, nothing doubting." See what is there said. Well speaks S. Bernard (Serm. 15 in Psal. Qui habitat), expounding tropologically the words of God to Joshua, chap. i. "Whatsoever place your foot shall tread upon shall be yours." "Your foot," he says "is your faith, and let it go as far as it will, it shall obtain, if so be that it be fixed wholly upon God, that it be firm, and stumble not." The reason à priori is the liberality and munificence of God, which does not suffer itself to be surpassed by our hope, but far surpasses and transcends it. Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? By what power (
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Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? By what power (Vulg.), Greek, ε̉ξουσία, i.e., authority; meaning, Who gave Thee right and authority to teach in the temple? to cast out of it the buyers and sellers? and to call the people together to acclaim thee by Hosanna as the Teacher and the Messiah? Verse 24. And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. It is commonly said, He does not put an end to a suit who resolves a suit by a suit. For thus dishonest lawyers, when they have no faith in their cause, get up another cause and lawsuit, so that they may quibble and escape condemnation. So also when the heretics cannot reply to the arguments of Catholics, they bring forward other arguments, so as to find a way of escape from their heresy and ignorance. But Christ does not here act so, but he proposes another question, on the solution of which depended the answer to the question proposed by the Scribes. Thus "Ye do not believe Me when I say that I have received power from God, believe then John the Baptist who bare witness to Me, that I have been sent by God to do these things."
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The baptism of John, whence was it, from Heaven or of men? By the baptism of John, Christ means his testimony, doctrine, and the whole of his preaching concerning Him. There is a synecdoche. This is Christ's argument, bearing upon the Scribes with irresistible force. Thus, "Ye ask, from whence I have power from God or from men? I, in reply, ask you, from whom had John power to preach and baptize from God or from men? If he had that authority from God, as all allow, then have I the same authority from God. For this was the witness which John gave of Me, teaching that he was the servant, but I the Messiah, the Son of God. And this he did when ye sent messengers to him expressly about this very thing, to ask him if he were the Messias." (John i. 20, 26, 27.)
From Heaven, come from God. Where observe: The Hebrews by metonyme, by which that which holds is put for what is held, call God שמים, Scamaim, i.e., Heaven. The Greek poets, following this usage, called the father of Saturn ούρανον, and the Latins, cœlum. Thus Caninius (de nomin. Hebræis, c. 2). Hence the Jews worshipped Heaven and the stars as God. Hence Christians who apostatized from Christianity to Judaism were formerly called cœlicolæ, against whom there are extant rescripts of the emperors Theodosius and Honorius (lib. 18, de Judæis et cœlicolis). See Baronius, A.D. 408. Hence also the poet sings of the Jews "They adore shining clouds and the divinity of Heaven." For the Heaven by its immensity, beauty, motion, adornment, and influx, carries every one away with admiration of it. "Whence Heaven" (cœlum), says Sipontius, "is so called because it is, as it were, sculptured with stars and constellations." But Varro (lib. 4, de linguâ Latinâ) derives it from κοίλος, i.e., hollow, because it embraces all created things in its cavity. Hence God is, as it were, the Atlas of Heaven and earth, of whom Virgil says (lib. 6, Æn.) "Where Heaven-bearing Atlas turns round the Heaven, Furnished with burning stars upon his shoulders." Wherefore many nations have worshipped Heaven as a god. As Cicero (lib. 2, de Divinat.) says, "I have always said, and I will say, that the race of the gods belongs to Heaven." The same (in Somnio Scipionis) says, "And I give thanks to thee, O highest sun, and to you the rest of the heavenly ones." And Pliny (lib. 7, cap. 33) says, "Divinity and a certain most noble association of women from Heaven was in the Sibyl." Hear also S. Augustine (lib. x. de Civit. cap. 1), "And they call the gods themselves cœlicolæ, for no other reason than that they inhabit (colant) Heaven, not, indeed, worshipping, but inhabiting as it were, colonists (coloni) of Heaven." Lastly, Heaven is the throne of God, and the seat of His majesty and glory, as well as of the holy angels and beatified men. Learn from hence to be ambitious of Heaven, to sigh after Heaven, to despise the earth and earthly things, and to say with our S. Ignatius, "How mean to me is the earth when I look at Heaven." For he who seeks Heaven, seeks paradise, happiness, a blessed eternity he desires the God of Heaven. "O Israel, how great is the house of God, and vast the place of His possession!" (Baruch iii. 24. See the passage.)
But they thought within themselves, saying: Greek, διελογίξοντο, i.e., they thought and conferred among themselves, deliberating what to answer Christ, being anxious and perplexed.
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If we shall say, From Heaven; He will say unto us, Why did ye not then believe him? 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 (Joh 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."
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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 Pharisees who said that they knew not whether the baptism of John were from heaven or of men of 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 first being at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyard denotes 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 son who said to his father that he would go into the vineyard, but broke his word, and went not denotes 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.
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Go before Greek, προάγουσιν, in the present tense; future in Vulg. Meaning as follows: "The publicans and harlots precede you, O 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.
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In the way of justice; the Syriac is, walking in the way of rectitude i.e., leading a life perfectly just, right, holy and blameless. Neither repented i.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.
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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 o 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."
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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.
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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, verse 43. Moraliter: learn from hence that, like as a vineyard produces good grapes even if those who till it be evil, so does the Church and her faithful members produce the good works of virtues, even though her pastors and teachers be sometimes evil, like the Scribes. Yet will they bring forth more and larger fruits if the pastors are good, as is plain from the Apostles, whose Apostolic virtues the primitive believers imitating, excelled in chastity, charity, patience, and all virtues. Zeuxis, a famous painter, is an illustration of this emblem. He painted a boy with a basket of grapes so skilfully and beautifully as to deceive the birds; for the birds flew to these grapes as though they were real, and pecked at them, to try to eat them. Then Zeuxis said, modestly, "I have painted the grapes better than I have the boy; for the birds fly to the grapes, and do not fear the boy, who stands there, as being only a picture." Thus the shepherds and keepers of the Church are frequently depraved, and badly depicted; but the grapes, i.e., the works of the people, are better and mote beautiful. By the carelessness of the keepers i.e., of the pastors it comes to pass that they become the prey of the birds that is, of the demons by whom they are devoured.
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Verse 42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes ? Christ cites Psa 18:22, where David speaks and prophesies of Christ. And the Scribes knew this. Wherefore they understood that they were marked and censured in this sentence by David as well as Christ. The meaning is: the Scribes, Priests, and Pharisees as the builders of the Synagogue i.e., of the Jewish Church cast Christ from it as a worthless stone; indeed, as being hurtful to it, they condemned and killed Him. For the Scribes, whom He had previously called labourers and husbandmen, He now calls builders, says S. Jerome. But this stone rejected by the Jews is made by God the Head of the corner. That is, it was placed at the head of the corner, and was made the chief and altogether fundamental stone of the Church, and at the same time the corner stone, so as to join and connect the two walls of the Gentiles and the Jews on Itself, as in a corner, in the same fabric and house of the Church. So S. Augustine, S. Basil, Euthymius, Cassiodorus, Abulensis, Jansen, Maldonatus, and the rest of the Fathers and expositors, either here, or on Psa 18:22. Also S. Peter (Epist. 1, cap. ii. 6), where I have expounded the passage at length. For frequently in Scripture the fabric of the Church is compared to the building of a house, which is laid upon a solid foundation, such as a rock; for thus the Church is built upon, and rests upon, Christ. Christ, therefore, is the first rock of the Church, who communicated this name (together with the thing itself) to S. Peter that after Christ he should be the rock of the Church and then to the rest of the Apostles, whom in like manner He constituted the foundations of the Church, as is plain from the Rev 21:19, Eph 2:20, and elsewhere. Moreover, Calvin arrogantly, as well as foolishly and impiously, declares himself to be this stone; forasmuch as, being rejected by the Pope and the Roman Church, he became the foundation of the Calvinistic sect. Thus does that proud braggart dare to equal himself to Christ, yea, to rob Christ of His oracle and title. But let him give the signs by which he may show that he has been sent by God: let him show, I say, miracles, prophecies, Scriptures, as Christ did. But he never has shown them, and he never will. Therefore he is not the reformer of the Church, but the deformer.
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Verse 43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. The Church is constantly called the kingdom of God in the gospel, because in it God reigns in the faithful by faith and grace, and leads them to the heavenly kingdom, that He may reign in them by glory. Behold there is here, as it were, the epimythion, or post-parable and application, in which Christ clearly expounds and applies the three parables which He has spoken namely, the first, concerning the two sons, one obedient, the other disobedient; the second, concerning the vineyard, whose husbandmen killed the servants and the Son of the owner; the third, concerning the rejected stone, which was made the head of the corner to the Scribes themselves, and the Jews their followers, as follows: "You, O ye Scribes, are disobedient sons to God your Father, for ye persecute Me His Only Begotten Son sent by Him. Ye, too, are the husbandmen of this vineyard, who will kill Me its Heir. Lastly, ye are the builders of the synagogue, who reject Me as a stone; but God will make Me the basis and foundation of His Church, because He will take it away from you, and transfer it to the Gentiles, who will eagerly receive and worship Me, and so will be endowed by Me with grace and glory." For all the parables of Christ have this end in view that they may signify the rejection of the Jews and the election of the Gentiles, because the Jews rejected Christ, Whom the Gentiles accepted. By this parable Christ so pricked the Scribes, that they prepared the cross for Him.
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Verse 44. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. The Syriac has, shall dissipate him. It means, whoso shall resist Christ and persecute Him, as you do, O ye Scribes, shall do it in vain, and shall bring hurt to himself both in mind and in body: still in such sort as that it may, by repentance, be repaired.
But upon whom it shall fall: this stone. Upon whomsoever Christ shall press with the whole weight of His heavy vengeance, as, for example upon the damned in the Day of Judgment (as you, O ye Scribes will be damned unless ye repent), to such a one there shall remain no hope of reparation, or restitution: as if a great stone should fall upon a shell, and dash it into minutest fragments, so that in no way could it be restored, or repaired. Christ therefore here threatens the Scribes with eternal and irreparable destruction, even the flames of hell. So S. Augustine (lib. 1. quæst. Evang. ix. 30), Abulensis, Barradi, Jansen, Maldonatus and others. Hear S. Augustine, "They fall upon Him, who only despise Him, or injure Him: but He shall fall upon them, when He shall come to judgment to destroy, that the wicked may be as dust which the wind driveth away."
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Verses 45, 46. And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. The Scribes were aware, partly from the actual words of the Psalm, partly from the words and gestures of Christ, that these things were spoken against them, wherefore they roared, and gnashed their teeth at Him; and wished to take Him and torment Him, but through fear of the people, they did not dare to do so. Behold how by degrees Christ through His reproofs of the Scribes prepared for Himself the way to the cross and death. For to this after three days He was brought by the Scribes. Thus was fulfilled the counsel of God, that He would redeem mankind by the death of Christ. END OF VOLUME II.
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Supra divisum est Evangelium Matthaei in tres partes, in prima ponit introitum Christi in mundum usque ad tertium capitulum; secundo de processu in mundo; in tertia de egressu. Completis igitur duabus primis partibus, hic agitur de tertia. Et dividitur: quia primo agitur de quibusdam praeambulis; secundo de passione Christi, et hoc XXVI capitulo. Et primo ponitur provocatio persecutorum; secundo confortatio discipulorum, et hoc XXIV. Confortaverat discipulos praedicens futura. Inde provocati fuerunt quidam per eius gloriam, cui invidebant; de hoc agitur in isto capitulo. Aliqui per eius scientiam, et de hoc XXII capitulo. Prima dividitur in duas. Quia primo agitur de gloria Christi; secundo de persecutorum indignatione, ibi videntes autem principes sacerdotum et Scribae et cetera. Circa primum tria. Primo ponitur gloria Christi quae fuit in via exhibita; secundo quae in civitate; tertio de ea quam potestative accepit de templo. Secunda ibi et cum intrasset Ierosolymam et cetera. Tertia ibi et intravit Iesus in templum Dei. In via a duobus ei gloria impensa fuit, scilicet per discipulos, et per ministerium turbarum. Secunda ibi plurima autem turba straverunt vestimenta sua in via. Et circa primum tria. Primo ponit mandatum de ministerio; secundo ponitur ratio; tertio mandati executio. Secunda ibi hoc autem totum factum est etc.; tertia ibi euntes autem discipuli et cetera. Circa primum tria. Primo ponitur locus; secundo personae quibus fit; tertio mandatum. Locus ponitur cum dicit et cum appropinquassent Ierosolymis et cetera. Paulatim Evangelista narravit accessum Christi ad Ierusalem. Primo narravit quomodo a Galilaea venerat, et quomodo per Iericho, et quomodo ibi caecos illuminaverat, qui erant in confinibus. Post dicit cum appropinquassent Ierosolymis, et venissent Bethphage ad montem oliveti. Et dicitur sic, quia ibi multae sunt olivae: et distat a Ierusalem per unum milliare. Bethphage erat vicus sacerdotalis, quia sacerdotes serviebant templo per hebdomadas: in die autem sabbati sacerdos recedens a templo veniebat usque illuc, quia non debebat ire nisi per mille passus. Illi etiam qui ibant ad templum in die sabbati, inde recedebant. Vel Bethphage idem est quod domus maxillarum, quia hostiae maxilla erat portio sacerdotis. Moraliter Ierusalem interpretatur visio pacis, et significat societatem bonorum. Ps. CXXI, 3: Ierusalem quae aedificatur ut civitas, cuius participatio eius in idipsum. Unde volens appropinquare Ierusalem, venit per Bethphage, et per domum confessionis. Rom. X, 10: corde creditur ad iustitiam, ore autem fit confessio ad salutem. Bethphage sita est in monte oliveti, ubi est abundantia olei. Is. V, 1: vinea facta est in cornu olei. Per oleum significatur misericordia, quia habet proprietatem laetificandi. Ps. CIII, 15: ut exhilaret faciem eius in oleo. Sic misericordia exhilarat: hilarem enim datorem diligit Deus, II Cor. IX, 7. Item valet oleum ad lucernas accendendas. Dominus praecepit quod oleum lucidissimum offerretur ei. Item utile est ad sanandum dolores; et significat gratiam spiritus sancti quae sanat. Unde dicitur Lc. X, v. 34, quod Samaritanus infudit oleum et vinum. Tunc misit duos discipulos suos dicens illis; et significavit missionem apostolorum in hunc mundum. Io. XX, 21: sicut misit me pater, et ego mitto vos. Sed duos, ut significaret caritatem, quae consistit saltem inter duos. Unde alibi, Lc. X, 1: misit eos binos et binos. Vel significat vitam activam et contemplativam. Vel duos ordines praedicantium, scilicet Iudaeorum et gentilium. Unde apostolus Gal. II, 8: qui operatus est Petro in apostolatu, operatus est mihi inter gentes. Vel duos, qui mittendi erant ad gentes, scilicet Petrum et Philippum. Et facit tria. Primo mandat eis salutarem discursum; secundo dat mandatum de salute; tertio de contradicendo.
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Dicit ergo ite in castellum quod contra vos est. Ad litteram quoddam erat castellum quod ex opposito erat, ad significandum mundum in quem misit eos dominus. Mc. ult., 15: euntes in universum mundum praedicate Evangelium omni creaturae. Et iste erit contra. Io. XV, 19: elegi vos de mundo, ideo vos mundus odit. Dicit ergo ite in castellum quod contra vos est. Aliquid praecipit et aliquid praenuntiat. Praecipit ite etc.; praenuntiat et invenietis asinam alligatam, et pullum cum ea. Alii non faciunt mentionem de asina. Utrumque invenerunt. Moraliter per asinam et pullum significantur homines brutaliter viventes, quia quantum ad hoc similes sunt bestiis; Ps. XLVIII, v. 13: homo cum in honore esset, non intellexit: comparatus est iumentis insipientibus, et similis factus est illis. Per asinam significatur Iudaea, per pullum populus gentilis. Et quare per asinam significatur populus Iudaicus? Quia triplex est proprietas asini. Primo quia est animal stultum, unde dicitur asinus, idest insensatus. Sic homo insensatus est relinquens legem domini. Deut. XXXII, 6: popule stulte et insipiens. Item est oneribus deputatus, sic populus Iudaicus oneribus legis est gravatus, ut dixit Petrus Act. XV, 10: hoc est onus quod nec nos, nec patres nostri ferre potuerunt. Item asinus est animal ignobile; sic illi ignobiles dicuntur, qui contemnunt mandata domini. Sed ligatam, vinculis scilicet ignorantiae. Sap. XVII, 17: una enim catena tenebrarum omnes erant ligati. Item erant ligati vinculo peccati. Prov. V, 22: iniquitates suae capiunt impium. Solvite et adducite mihi. Hic inducit populi salvationem. Solvite a vinculis ignorantiae per doctrinam. Ps. CVI, 14: eduxit eos de tenebris et umbra mortis. Item solvite a vinculis peccatorum; unde Petro dixit supra XVI, 19. Quodcumque solveris super terram, erit solutum et in caelis. Et in Ps. XXXI, 1: beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata. Unde isti populum convertentes adduxerunt ad Iesum. I ad Cor. I, 13: numquid Paulus crucifixus est? Is. LXVI, 19: annuntiabunt gloriam meam in gentibus. Sed, sicut dicit apostolus ad Titum I, 9, oportet episcopum habere doctrinam, ut sit potens exhortari in doctrina sana: unde quod dicit solvite, hoc ad doctrinam pertinet; quod vero sequitur et si quis aliquid vobis dixerit etc., ad potestatem pertinet.
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Unde si quis dixerit, contradicendo, idest si quis voluerit contradicere, dicetis quia dominus his opus habet, et confestim dimittet eos. In hoc ostenditur virtus Christi, quia non propter apostolos dimisissent, nisi hoc fieret opere Christi invisibiliter cor immutantis. Unde dabat intelligere quod ipse erat Deus, quia solius Dei est immutare cor; unde cor hominis in manu eius. Item, quia dicit confestim, dat intelligere quod sicut illi statim dimittebant, ipsi etiam statim dimitterent. Vel ad litteram, quia parum tenebit, et statim dimittet, quia solum indiget ad diem. Sed quaestio est secundum mysticam expositionem. Nonne dicitur, bonorum nostrorum non indiget? Dico quod non indiget nisi ad nostram necessitatem, et ad suam gloriam. Ioel II, 32: quicumque invocaverit nomen domini, salvus erit. Omne quod invocat nomen meum.
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Hoc autem totum factum est et cetera. Hic ponitur ratio mandati. Ne crederet aliquis quod hoc factum esset sine ratione, ideo rationem ostendit: ut adimpleretur quod dictum est per prophetam et cetera. Istud dicit per Zachariam cap. IX, 9. Sed ly ut non tenetur causaliter, sed consecutive. Non enim facit quia propheta dixerat, sed potius e converso: finis enim prophetiae est Christus. Dicite filiae Sion et cetera. Annuntiate filiae Sion, haec dicitur plebs Ierusalem quae subiecta erat monti Sion. Item significatur tota Ecclesia, quia Sion specula interpretatur. Annuntiate studia eius inter gentes, Ps. IX, 12. Praenuntiatur dignitas ecce rex tuus. Isti Iudaei diu passi fuerant tyrannos, unde expectabant regem, sicut dictum est Ier. c. XXIII, 5. Regnabit rex et sapiens erit. Et ponit quatuor, quae dignitatem regis commendant; consequenter quatuor, quae in tyrannis inveniuntur. Primo affinitas, quia magis afficitur homo ad magis coniunctos. Deut. c. XVII, 15: non poteris super te facere regem, nisi sit frater tuus.
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Unde dicit ecce rex tuus. Idest de gente tua. Sed quandoque reges degenerant in tyrannos, quia quaerunt utilitatem suam, quod est contra morem regis; ideo dicitur venit tibi, idest ad utilitatem tuam. Hab. III, 13: egressus es in salutem cum Christo tuo. Mansuetus. Mansuetudo pertinet ad regem, quia infligere poenam ferocitatis est. Prov. XX, 28: misericordia et iustitia custodiunt regem. Ideo David a populo dilectus fuit, quia mansuetus fuit. Item requiritur humilitas, quia dominus superbos respuit; ideo dicit sedens super asinam. Supra XI, 29: discite a me, quia mitis sum et humilis corde.
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Euntes autem discipuli fecerunt sicut praecepit illis Iesus. Postquam positum est mandatum, hic ponitur executio mandati. Et primo in generali euntes discipuli. Ecce datur obedientiae mandatum. Ex. XXIX, 35: omnia quae praecepit dominus faciemus.
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Deinde in speciali et adduxerunt asinam et pullum. Per hoc significatur quod converterunt et Iudaeos, et gentiles, ut habetur ad Rom. I, 14: Graecis ac barbaris, sapientibus et insipientibus debitor sum. Et imposuerunt super eos vestimenta sua. Vestimenta sunt virtutes eorum. Ad Col. III, 12: induite vos ergo sicut electi Dei sancti et dilecti, viscera misericordiae. Vestimenta imposuerunt, quia in exemplum aliis fuerunt, ut dicitur ad Phil. c. III, 17: imitatores mei estote, fratres, et observate eos, qui ita ambulant, sicut habetis formam nostram. Et eum desuper sedere fecerunt. Secundum litteram dicitur quod super utrumque, quia super corda Iudaeorum et gentilium.
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Plurima autem turba straverunt vestimenta sua in via. Postquam determinavit de ministerio discipulorum, determinat de gloria turbarum. Et primo de gloria, quam exhibent ei in opere; secundo quam exhibent ei verbo, ibi turbae autem (...) clamabant. Et primo straverunt vestimenta; secundo ramos de arboribus. Et quare? Ad faciendum ei honorem, sicut magnis hominibus venientibus sternitur via. Item, quia via erat lapidosa, ideo ne laederetur, sternebant. Secundum mysterium, discipuli straverunt vestimenta super asinam, quae significant virtutes, quas a Deo acceperunt, et istas communicaverunt gentilibus et Iudaeis. Sed vestimenta turbae sunt legalia quae propter Christum sunt dispersa. Ad Phil. III, 7: quae fuerunt mihi lucra, haec arbitratus sum propter Christum detrimenta. Item per vestimenta, corpora. Apoc. III, 4: habes paucos in Sardis qui custodierunt vestimenta sua. Illi ergo qui in via straverunt vestimenta, fuerunt primi martyres. Rom. XII, 19: non defendentes vosmetipsos, carissimi; sed date locum irae. Alii caedebant ramis de arboribus. Isti sunt rami qui fructificare debebant, per quos significantur sancti patres. Ille ergo ramos abscindit, qui eos ad Christum convertit. Ps. I, 3: et erit tamquam lignum quod plantatum est secus decursus aquarum.
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Turbae autem quae praecedebant, et quae sequebantur clamabant. Hic ponitur honor exhibitus ei verbo. Sed a quibus? A praecedentibus et sequentibus, scilicet ab his, qui ante adventum fuerunt et post; et utrique petunt salutem, et habent a Christo. II ad Cor. VI, 13: eamdem habentes remunerationem. Turbae autem salutem petebant; unde clamabant dicentes: hosanna filio David et cetera. Haec salus incipitur in praesenti, et perficietur in futuro. Sup. I, 21: ipse enim salvum faciet populum suum a peccatis eorum. Unde dicebant, hosanna et cetera. Multi dicunt quod significat redemptionem. Sed idem est quod obsecro salve: Anna affectum dicit obsecrantis. Ps. XI, 2: salvum me fac. Et istam petunt a filio David. Ita scriptum est Ier. XXIII, 5: suscitabo David germen iustum, et sequitur, in diebus illis salvabitur Iuda. Et poterit hoc facere, quia filius David? Non, sed quia venit in nomine domini. Quare? Quia venit confitens dominum. Io. V, v. 43: ego veni in nomine patris mei, et non suscepistis me. Est ergo una salus, liberatio a peccatis. Is. XXXV, 4: ipse veniet, et salvabit nos. Item alia salus, per quam liberantur ab omni poena. Is. LI, 8: salus autem mea in sempiternum erit, et iustitia mea non deficiet. Et hoc in excelsis, idest, des primo salutem in terris, et postea in caelis.
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Et cum intrasset Ierosolymam et cetera. Hic agitur de gloria ei exhibita in civitate. Et primo ponitur admiratio turbarum et commota est universa civitas, idest admirata. Is. LX, 5: tunc videbis, et afflues, et mirabitur, et dilatabitur cor tuum. Ps. LIX, 4: commovisti terram, et conturbasti eam. Dicens: quis est hic? Et non est mirum si isti mirantur, quia etiam Angeli mirati sunt in sua ascensione dicentes: quis est hic qui venit de Edom, tinctis vestibus de Bosra? Is. LXIII, v. 1.
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Ponitur responsio populi autem dicebant, hic est Iesus propheta a Nazareth Galilaeae. Propheta actum denuntiationis significat. A Nazareth, quia ibi nutritus erat, et inde magis notus, et ideo dicebatur Nazaraenus. Et intravit Iesus in templum Dei, et eiecit ementes et vendentes. Supra ostendit Evangelista gloriam quae Christo exhibita est in via, et quae in civitate, nunc autem de gloria quantum ad ea quae facta sunt in templo. Et tria sunt gesta in templo, quae pertinent ad gloriam Christi. Quia primo purgavit templum; secundo infirmos curavit; tertio ora infantium aperuit. De istis per ordinem determinat Evangelista. Circa primum primo ponitur visitatio templi; secundo purgatio; tertio reprehensio Iudaeorum. Secunda ibi et eiiciebat omnes vendentes et ementes; tertia ibi dixit eis et cetera.
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Dicit ergo et intravit Iesus in templum Dei et cetera. Sed quare intrans civitatem, statim venit ad templum? Una ratio, quia venerat ut hostia immolanda; ideo primo venit ad locum immolationis, et iste erat dies statutus in quo agnus praesentari debebat, ut legitur Ex. XII, v. 6 quod luna decima debebat agnus praesentari, qui debebat occidi quartadecima luna. Sed occisus est in die Iovis in sero. Ergo oblatio fieri debuit in ramis palmarum. Secunda ratio, quia ostendit se esse filium reverendi patris, ut reverentiam patri exhiberet, venit ad domum patris sui. Mal. I, 6: si ego pater, ubi honor meus? Et in hoc datur nobis religionis exemplum, ut cum in civitatem aliquam venimus, quod primo templum adeamus. Ps. V, 8: adorabo ad templum sanctum tuum. Item egit ut bonus medicus, qui primo obviat causae morbi. Unde aegritudo et causa corruptionis spiritualis a templo procedit, quia si sacerdos est corruptus, de facili corrumpetur populus; ideo primo adivit templum, ut curationem adhiberet primo circa templum. Ez. IX, 6: a sanctuario meo incipite. Ad intellectum istorum debetis intelligere, ut legitur Ex. XXIII, 15 quod omnes filii Israel semel in anno habebant comparere coram domino, et non debebant apparere vacui, sed debebant offerre oblationes suas. Et ita erat quod illi qui de prope habitabant, adducebant secum animalia sua, ut sic lucrarentur. Item, quia aliqui non habebant pecuniam, ideo habebant nummularios qui accommodarent non habentibus, ut sic non possent se excusare ab oblatione. Sed quia prohibitum erat, quod non accommodarent ad usuram, ideo usuram non recipiebant, sed munuscula quae coliba dicuntur, scilicet uvas passas, vel huiusmodi. Item quia aliqui erant pauperes, qui non poterant habere animalia grossa, nec eis credebatur, ideo habebant ministros qui vendebant columbas et turtures, ne alicui deficeret oblatio. Unde dominus non reprehendebat oblationes, sed cupiditatem eorum. Dicit ergo et eiiciebat ementes et vendentes, ad litteram. Vendentes erant ministri sacerdotum. Item habebant nummularios: ideo mensas nummulariorum evertit, et cathedras vendentium columbas, idest sedilia in quibus sedebant. Mystice in templo, idest in Ecclesia, sunt qui lucris temporalibus inhiant, qui de Ecclesia eiiciuntur: quia qui volunt divites fieri, incidunt in tentationem et in laqueum Diaboli, I ad Tim. VI, 9. Nummularii possunt dici diaconi, quibus datur administratio temporalium, ut habetur Act. VI, 2. Unde cum officium dispensationis retorquent ad quaestum, debent eiici de Ecclesia. Per columbam intelligitur spiritus sanctus; unde vendentes columbas sunt praelati vendentes dona spiritualia, ut ordinem, vel huiusmodi. Act. VIII, 20: pecunia tua tecum sit in perditionem. Item potest exponi quod unusquisque est templum Dei. I ad Cor. III, 16: nescitis quia templum Dei estis vos? Unde debet unusquisque expellere a se venditionem et emptionem, ut non serviat Deo propter divitias; item avaritiam, quae per nummularios; item simoniae pravitatem, evellere etiam appetitum simoniae a corde, qui per cathedras significatur. Sed hic est quaestio litteralis, quia habetur in Io. II, 14 ss. quod ante traditionem Ioannis factum fuit istud miraculum; hic autem habetur, quod imminente passione. Dicit Augustinus quod bis factum est istud miraculum; ideo magis sunt culpabiles, cum alias reprehensi fuissent. Item cum esset homo despectibilis et humilis, quomodo hoc potuit facere contra voluntatem sacerdotum et magnorum? Hieronymus dicit quod hoc est unum maximum miraculum quod dominus fecerit, et quod virtus quaedam radiabat a vultu suo, per quam terrebat homines quando volebat. Et dixit eis: scriptum est etc., hic reprehendit eos. Et primo in hoc quod pertinet ad dignitatem templi; secundo per hoc quod pertinet ad usum. Scriptum est, scilicet Is.
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LVI, 7, domus mea domus orationis est. Expositio huius habetur III Reg. VIII, 27, ubi dicitur, cum caeli caelorum capere te non possunt, quanto magis domus haec quam aedificavi tibi? Unde non dicitur domus domini, quia ibi corporaliter inhabitet, sed quia locus est deputatus ad orandum Deum. Sicut aliquis dominus habet locum ubi petitiones recipit et exaudit, sic templum est locus ubi dominus vota fidelium audit. Ecclesia nostra specialiter dicitur domus, quia ibi habitat corporaliter in sacramento Christus Deus. Ps. CXLVII, 20: non fecit taliter omni nationi. Unde Augustinus in regula: in oratorio nihil aliud fiat, nisi ad quod deputatum est. Consequenter reprehendit eos quantum ad usum vos autem fecistis eam speluncam latronum: quia ea quae religionis sunt, in quaestum convertunt, et latrones in speluncis latitant, ut spolient transeuntes, et sibi acquirant quod non est suum.
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Accesserunt autem ad eum caeci et claudi. Hic ponitur quod ad gloriam Christi pertinet quantum ad infirmorum curationem. Caeci vero, qui in templo sunt, significant eos, qui excaecati sunt per ignorantiam. Is. LIX, 10: palpavimus sicut caeci parietem. Claudi dicuntur, qui per vias ambulant iniquorum. III Reg. XVII, 28: ut quid claudicatis in duas partes? Et isti accedunt ad Christum in templo, et sanat eos. Et congruit huic facto locus, per quod significatur quod morbi spirituales non curantur nisi in Ecclesia. Facto ostendit, quia pueri clamaverunt, supra, benedictus qui venit in nomine domini. Is. XXXV, 4: ecce dominus veniet, et salvabit nos; tunc aperientur oculi eorum.
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Sequitur indignatio sacerdotum, unde dicit videntes autem principes sacerdotum et Scribae (...) indignati sunt. De talibus dicitur II ad Tim. III, 13: semper proficiunt in peius. Et primo ponitur reprehensio; secundo inquisitio; tertio responsio. Circa primum tria. Primo ponitur causa indignationis; secundo ponitur indignatio; tertio ponitur confutatio. Unde videntes mirabilia quae fecit, scilicet caecos illuminari etc., et non minus fuit quod ementes et vendentes eiecit. Hoc enim videntes dicebant ad eum conversi, mirabilia testimonia tua, ideo scrutata est ea anima mea, Ps. CXVIII, 129. Item videntes pueros clamantes hosanna etc., debebant moveri ad reverentiam. Supra XI, 15: abscondisti ea a sapientibus et prudentibus, et revelasti ea parvulis. Mc. IV, 12: ut videntes non videant. Unde isti pueri laudabant, sed isti sapientes indignati sunt et dixerunt ei audis quid isti dicunt? Quasi dicerent, non est iustum quod homo purus sustineat laudari ut Deus. Act. XII, 22 s. quia Herodes sustinuit ut honoraretur ut Deus, ideo percussus est ab Angelo, et consumptus vermibus expiravit: in quo datur nobis exemplum quod si laudamur supra nos, quod non debemus sustinere. Sed ipse non poterat laudari supra se, quia ipse Deus erat. Sequitur reprobatio. Et primo reprobantur verbo; secundo facto. Iesus autem dixit eis, utique. Dominus valde sapienter respondet. Intendebant quod si reprimeret pueros, quod ipsi haberent propositum: si non, haberent accusationem erga eum. Sed dominus ita sapienter respondet, quod nec pueros reprobavit, nec ipsi habuerunt unde calumniari possent. Unde dixit utique audio, sed nihil contra me dicunt.
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Sed David dicit ex ore infantium et lactentium perfecisti laudem. Non dicit dixisti sed perfecisti, quia quod tales pueri laudant Deum, hoc est ex divina inspiratione, quia Dei perfecta sunt opera, Deut. XXXII, 4. Unde non ex industria, sed a spiritu sancto. Sap. X, 21: qui linguas infantium facit disertas. Sed quomodo dicit infantes, quia tales non possunt loqui: ergo nec laudare? Dico quod non dicuntur infantes propter aetatem, sed propter simplicitatem, quia a malitia immunes. Apostolus I Cor. XIV, 20: nolite pueri effici sensibus, sed malitia parvuli estote. Item lactentes dicuntur, quia a miraculis commovebantur: in miraculis commoveri est quidem ut lac, quia lac absque difficultate bibitur, sic isti cum dulcedine per miraculum adducuntur ad fidem. Ad Hebr. V, 12: facti estis quibus lacte opus est, non solido cibo. Et relictis illis abiit foras extra civitatem in Bethaniam. Hic confutat facto. Et primo facto quod fit circa se; secundo facto quod fit circa ficulneam.
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Dicit ergo quod relictis illis, abiit foras. Et derelictio illa fuit signum, quod ipsi derelinquerent eum. Ier. LI, 9: curavimus Babylonem, et non est sanata. Et transit in Bethaniam, in domum obedientiae: ibi enim moratur Iesus, ad Rom. VI. Et mansit ibi, quia in obedientibus sibi manet. Act. V, 29: obedire oportet Deo magis quam hominibus. Et non solum in Bethaniam, sed in quemcumque obedientem. Unde Io. XIV, v. 15: si quis diligit me, sermonem meum servabit, et sequitur, et mansionem apud eum faciemus. Mane autem revertens in civitatem esuriit. Hic ponitur confutatio sub quodam figurali facto. Et primo ponitur factum; secundo discipulorum admiratio. Circa primum primo ponitur occasio miraculi faciendi; secundo sterilitas arboris; tertio maledictio; quarto effectus.
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Dicit ergo mane revertens in civitatem esuriit. Per hoc significatur sollicitudo, quam habebat de salute Iudaeorum. Unde mane venit sicut operarius sollicitus de diaeta sua, sicut supra XX, 1, quod simile est regnum caelorum patrifamilias, qui exiit primo mane conducere operarios in vineam suam. Esuriit, et corporaliter et spiritualiter, quia semper desiderat facere voluntatem patris; Io. IV, 34: meus cibus est ut faciam voluntatem eius, qui misit me. Item corporaliter. Sed quomodo? Cum esset Deus, omnia in potestate sua habebat, unde quando volebat, ieiunabat; unde supra IV, 2: ieiunavit quadraginta diebus et quadraginta noctibus; sed, quando voluit esuriit. Et videns fici arborem. Sed quare magis in ficu hoc miraculum fecit? Quia arbor humidissima est. Unde quod statim aruit, evidentissimum fuit miraculum. Et significat Iudaeam propter duo: tum quia ficus profert grossos, qui citius maturescunt, et isti fuerunt apostoli, qui maiores fuerunt. Item fructus iste sub una cortice multa habet grana, sicut sub una lege fuerunt multi. Et ista erat secus viam, idest Christum, quia in expectatione fuit, et non voluit ad viam venire: ipse enim est via; Io. XIV, 6: ego sum via, veritas et vita; et Is. XXXVI, 21: haec via, ambulate per eam. Venit ad eam. In Marco habetur quod venit ad videndum si aliquid inveniret. Sed quid est? Tunc non erat tempus ficuum. Dicendum quod aliquando Scriptura aliquid ponit, non quod ita sit, sed propter aliquem effectum: unde non venit ut quaereret, sed venit propter suspicionem discipulorum; unde venit propter miraculum exercendum. Venit ad eam, quando visitavit Iudaeam. Lc. I, 78: visitavit nos oriens ex alto. Ista habet folia, scilicet observantias legales; sed non fructum. Sic aliqui quamdam speciem honestatis habent, licet interius mali et perversi sint.
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Sequitur maledictio et ait illi: numquam ex te fructus nascatur. Videtur quod iniuste egerit, quia non erat tempus ficuum. Item videtur quod intulerit iniuriam possessori: vide quod sicut verba domini sunt quaedam figura, sic facta. Aliquando dominus vult manifestare suam doctrinam, et tunc manifestat eam in hominibus; aliquando suam potentiam punitricem, et tunc manifestat eam in aliis. Unde exercuit ibi potestatem, ut ostenderet quod Iudaea sterilis futura esset, sicut habetur Rom. XI. Sic aliquando contingit quod aliqui mali interius, exterius autem virentes, siccantur a domino ne alios corrumpant. II ad Tim. III, 8: homines corrupti mente, et reprobi circa fidem, sed ultra non proficient. Lc. XIII, 7: ecce tres anni sunt ex quo venio quaerens fructum in ficulnea hac, et non invenio. Abscinde eam. Sequitur effectus et arefacta est continuo ficulnea. Ps. XXI, 16: aruit tamquam testa virtus mea, quia in tempore discipulorum Iudaismus aruit, et post legalia aruerunt crescente Evangelio. Et ipsi facti sunt abominabiles, terra fructifera versa est in amaritudinem a malitia inhabitantium in ea, Ps. CVI, 34. Et videntes discipuli mirati sunt. Hic primo ponitur admiratio; secundo admirationis satisfactio.
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Dicit et videntes discipuli mirati sunt. Sicut mirantur homines quando videtur animus bonus, et cito arescit, sic isti mirantur quomodo tam cito aruit. Respondens autem Iesus et cetera. Hic satisfacit. Et primo ostendens virtutem fidei: unde dicit amen dico vobis.
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Supra eamdem sententiam posuit, sed hic exponit; unde dicit si habueritis fidem, et non haesitaveritis; quare fides firma debet esse sine haesitatione; Iac. I, 6: postulet autem in fide nihil haesitans. Non solum de ficulnea facietis: ipse enim per fidem inhabitat in homine, et operatur in homine; ideo sicut ipse facit et ille in quo habitat. Si dixeritis monti huic, tolle et iacta te in mare, fiet. Quidam dicunt quod numquam factum est. Dicit Hieronymus quod multa fecerunt apostoli quae scripta non sunt. Item si non legitur ab eis factum, legitur ab aliis viris apostolicis fuisse factum, ut de quodam Gregorius narrat, ut dictum est supra. Item dominus non dixit quod fieret, sed quod posset, si necessitas esset; sed necessitas non se obtulit. Spiritualiter per montem intelligimus Diabolum. Unde si Diabolo dixeritis iacta te in mare, idest in Infernum, ita fiet. Vel in mare, idest in malos homines. Vel per mare superbia. Ps. LXXXIX, 2: antequam montes fierent, aut formaretur terra et orbis, a saeculo et usque in saeculum tu es Deus. Unde si dixeritis, superbo, tolle, a iustis, et iacta te in mare, idest in malos homines. Vel per montem Christus, unde si dixeritis monti huic, idest Christo, tolle te, scilicet a Iudaeis, et iacta te in mare, idest in gentiles, qui sunt mare per turbulentiam. Act. XIII, 46: quia indignos vos reputastis aeternae vitae, ecce convertimur ad gentes.
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Item tangit fidei virtutem quantum ad orationem; quia quaecumque petieritis in orationes credentes, accipietis; supra II, 7: petite et accipietis.
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Et cum venisset. Hic reprehendunt inquirendo. Et primo ponitur inquisitio; secundo confutatio, ibi respondens Iesus dixit eis. Circa primum duo. Et primo ponuntur interrogationes; secundo Christi responsiones. Et primo ponitur interrogatio Iudaeorum; secundo Christi, ibi respondens autem Iesus dixit eis: interrogabo vos et cetera. Dicunt ergo in qua potestate haec facis? Ipse eiecerat ementes et vendentes de templo, item fecit miracula: ideo petunt in qua potestate haec faciat. Chrysostomus dicit quod in mundo erat duplex potestas, scilicet regia et sacerdotalis: unde quantum ad primum petunt: unde profiteris hanc potestatem habere? Item quantum ad secundum: quis dedit tibi hanc potestatem? Habes ne a sacerdote vel a Deo? Sic enim erat quod filii succedebant sacerdotibus in potestate. Quis dedit tibi? Non habes hoc a Caesare, non a sacerdote. Unde Chrysostomus: omnis homo, qualis est opinio de aliquo apud eum, talem eum existimat. Ideo quia ipsi non habebant opinionem bonam de Christo, ideo et cetera. Vel ad factum miraculorum potest retorqueri. Est potestas Dei et potestas Diaboli. Iob XLI, v. 24: non est potestas in terris, qua huic valeat comparari.
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Unde in qua potestate hoc facis? Dei, an Diaboli? Sed Origenes obiicit quod si in potestate Diaboli faceret, non diceret. Ideo aliter exponit, quia dicit quod potestas Dei multiplex est, quaedam in generali, multae in speciali, ut quaedam ad hoc, quaedam ad illud. Unde petunt in qua potestate, idest in quo gradu potestatis, ut de prophetis. Quidam enim habuerunt unam potestatem, quidam aliam. Secundum Chrysostomum quando aliquis interrogat ut discat, tunc ei respondenda est veritas; sed quando ut tentet, tunc reprehendendus est et confutandus. Sic dominus, quia sciebat quod tentabant, dixit interrogabo vos et ego unum sermonem. Baptismus Ioannis unde erat: e caelo, an ex hominibus?
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Baptizavit Petrus, nec dicitur Baptismus Petri, et baptizavit Ioannes, et dicitur Baptismus Ioannis, quia in Baptismo Ioannis totum factum erat hominis; sed in Baptismo Petri remittebantur peccata, quod per hominem fieri non poterat. Io. I, 33: ille super quem videris spiritum descendentem, et manentem super eum, ille est qui baptizat in spiritu sancto. Licet enim Ioannes baptizaret, non tamen a se; unde Io. I, 33: ipse qui me misit baptizare in aqua, dixit mihi et cetera. Consequenter agitur de responsionibus. Et primo de responsione Iudaeorum; secundo Christi. Verum est quod minores crediderunt, sed Pharisaei indignati sunt; ideo si dicerent quod ex hominibus, sequeretur eorum confusio.
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Item omnes habebant Ioannem sicut prophetam; supra XI, 7: quid existis in desertum videre? et cetera. Et respondens dixerunt: nescimus. Mentiuntur. Ps. XXVI, 12: mentita est iniquitas sibi.
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Consequenter ponitur responsio Christi nec ego dico vobis. In quo habetur exemplum, quod qui non vult dicere quod scit, quod dominus abscondit alia ab eo; unde Sap. VII, v. 13: sine fictione didici, et sine invidia communico. Quid autem vobis videtur? Homo quidam habebat duos filios et cetera. Supra dominus inquisitionem repressit sua interrogatione, hic inquirentes redarguit. Et primo de inobedientia; secundo de malitia, et hoc secundum duas parabolas, quarum secunda aliam exponit et declarat. Circa primum duo. Primo ponit parabolam; secundo expositionem, ibi dicit illis Iesus et cetera. Circa primum tria. Primo committit audientibus iudicium; secundo narrat factum; tertio requirit sententiam. Dicit quid vobis videtur? Magnum est testimonium pro eo quod iudicium adversariis committit. Iob VI, 29: respondete, obsecro absque contentione, et quod iustum est, iudicate.
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Deinde proponit factum homo quidam habebat duos filios. Iste homo Deus est; duo filii sunt duo populi. Eccli. XXXIII, v. 15: intuere in omnia opera altissimi, duo contra duo, unum contra unum. Vel duo genera hominum, iusti et peccatores. Non dicuntur iusti quicumque, sed qui profitentur se iustos; et peccatores non quicumque, sed qui poenitentiam agunt. Vel isti duo filii sunt clerici et laici. Agitur ergo de obedientia. Et primo ponitur mandatum; secundo recusatio; tertio impletio. Et accedens ad primum. Primus est populus gentilium qui incepit a Noe, sicut populus Iudaeorum ab Abraham. Item primus dicitur gens laicorum, quia clerici sunt propter laicos ad informandum eos. Unde accessit ad primum, idest ad populum gentilem per internam inspirationem, vel per manifestationem Angelorum. Dixit fili, vade operare hodie in vineam. Vinea Dei iustitia est. Operare ergo in vinea, idest opera fac iustitiae. Et dicit hodie, quasi per totum tempus vitae tuae. Et quando dixit? Quando interius inspiravit dando lumen rationis. Ps. IV, 6: multi dicunt: quis ostendit nobis bona? Signatum est super nos lumen vultus tui, domine. Consequenter ponitur recusatio.
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Ille autem respondens ait, nolo. Hoc nihil aliud est quam contemnere mandata Dei. Iob XXI, 14: scientiam viarum tuarum nolumus. Post sequitur adimpletio: postea autem poenitentia motus, abiit. Ier. XXXI, 19: postquam convertisti me, egi poenitentiam. Sequitur inobedientia secundi: et primo ponitur mandatum secundo transgressio. Dicit accedens ad alterum hoc est Iudaicum populum, vel ad clerum, vel qui iustos se dicunt, dixit similiter.
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At ille respondens ait: eo, domine. Profitetur iustitiam se servaturum; unde dicit populus Iudaicus: omnia quaecumque praeceperit dominus, faciemus. Sic etiam dicunt clerici et quicumque religiosi. Unde promisit ire. Et non ivit. Mal. II, 8: vos autem recessistis de via, et scandalizastis plurimos, irritum fecistis pactum, dicit dominus exercituum. Tunc expedit sententiam: quis ex duobus voluntatem fecit patris? Primus non promisit, sed fecit; secundus promisit, sed non fecit. Quis ex istis fecit voluntatem patris? Respondent et dicunt ei: primus, quia melius est non vovere, quam post votum promissa non reddere, Eccl. V, 4. Et II Petr. II, 21: melius est viam veritatis non agnoscere, quam post agnitionem retrorsum abire; est enim ibi duplex peccatum: peccatum inobedientiae et transgressio voti. Consequenter adaptat parabolam. Et primo ponit praeeminentiam gentilium ad Iudaeos, vel laicorum ad clericos; secundo rationem assignat.
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Dicit illis amen dico vobis, quod publicani et meretrices praecedent vos in regno Dei. Simile dictum est supra XX, 16: et erunt novissimi primi. Chrysostomus quaerit, quare magis ponit publicanos et meretrices quam alios. Respondet quod per publicanos intelligit peccatores. Peccatum publicanorum est avaritia, quia cum tributa recipiunt, multa sibi acquirunt, et ultra quam commissum sit sibi, rapiunt. Sed peccatum hominum est avaritia, peccatum mulierum est luxuria, cum sint otiosae, et multa mala docuit otiositas. Ez. XVI, 49: haec fuit iniquitas Sodomae, abundantia panis et otium. Praecedent vos in regno Dei, idest magis appropinquant ad regnum; supra c. XII, 41: viri Ninivitae praecedent vos et cetera. Sequitur ratio. Et primo dicit quod Iudaei inobedientes fuerunt; secundo quod publicani obedierunt; tertio quod non secuti sunt eum. Dicit venit Ioannes ad vos in via iustitiae, quia in iustitiae viam duxit. Vel in via iustitiae, quia viam iustitiae observavit, scilicet viam poenitentiae, et non credidistis. Dicebant enim ei: Elias es tu? Et cum dixisset non dixerunt: quid ergo baptizas?
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Publicani autem et meretrices crediderunt ei. Et hoc habetur supra cap. III, quod venerunt ad Ioannem ut baptizarentur. Vos autem videntes, alios scilicet converti et implere quod mandaverat, nec poenitentiam habuistis, ut postea crederetis ei. Ille enim est pessimus, qui de facto suo non poenitet. Ier. VIII, 6: nullus est qui agat poenitentiam de peccato suo dicens: quid feci? Aliam parabolam audite. Dominus interrogaverat de Baptismo, et noluerunt respondere, modo autem occulte interrogat, ut non percipiant; ideo disserit parabolam, et facit duo. Primo ponit parabolam; secundo exquirit eorum sententiam, ibi cum ergo venerit dominus vineae, quid faciet agricolis illis? Circa primum tria. Primo ponitur beneficium exhibitum; secundo ponitur requisitio recompensationis, ibi cum autem tempus fructuum appropinquasset etc.; tertio ponit ingratitudinem, ibi et agricolae, apprehensis servis eius et cetera. Circa primum tria. Primo ponitur plantatio vineae; secundo eius ornatio; tertio eius locatio.
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Dicit ergo homo erat paterfamilias qui plantavit vineam et cetera. Simile ponitur Is. V, 1, ubi dicitur: vinea facta est dilecto meo in cornu filio olei. Hic autem dicit quod paterfamilias plantat vineam. Dicunt aliqui quod ibi invehitur contra vineam; unde dicit: quid ultra debui facere vineae meae? Hic autem contra agricolas. Ideo dupliciter exponitur secundum Hieronymum et Chrysostomum. Vinea dicitur populus Iudaicus; Is. V, 7: vinea domini domus Israel est. Quod contra agricolas, quia quantum ad praesens huius malitia non processit ex populo, sed ex principibus; Io. VII, 48: numquid aliqui ex principibus crediderunt in eum? Ideo non contra vineam. Haec vinea non est domus Israel, sed iustitia Dei, quae occulte tradita est in sacra Scriptura; unde dicit homo erat paterfamilias qui plantavit vineam, idest populum Iudaicum; Ps. LXXIX, 9: vineam de Aegypto transtulisti. Vel iustitiam posuit in doctrina legis. Et sepem circumdedit ei, ad protectionem vineae, unde quae ponuntur ad custodiam, sive sint orationes sanctorum, vel custodia Angelorum dicuntur sepes; unde Osee c. II, 6: sepiam viam tuam spinis. Si autem vinea dicatur iustitia, sepe dicit occulta verba Scripturae. Secundum enim mysticum intellectum occulta Scripturae non sunt pandenda cuilibet, quia non est sanctum dandum canibus, supra VII, 6. Et fodit in ea torcular. Torcular ponitur, ut exprimatur vinum caritatis. Si intelligatur per vineam Iudaicus populus, intelligitur per torcular altare holocaustorum. Item intelliguntur martyres, qui pro fide sanguinem fuderunt, Is. LXIII, 3: torcular calcavi solus. Vel potest etiam intelligi ordo prophetarum, in quibus vinum sapientiae est expressum. Vel potest dici profunditas sacrae Scripturae. Item totus fructus vineae congregatur in torculari: sic quicquid potest animus, totum debet congregare ad laudem Dei. Et aedificavit turrim. Per turrim templum intelligitur. Michaeae IV, 8: et tu turris nebulosa gregis, usque ad te veniet potestas prima. Vel cognitio Dei, Prov. XVIII, 10: turris fortissima nomen domini. Consequenter de locatione et locavit eam agricolis, idest super certa mercede constituit. Agricolae sunt Moyses et Aaron, qui gubernaculum habuerunt. Iob XXXI, 39: si afflixi animam agricolarum eius. Gregorius: qui praeponuntur populo. Profectus est peregre, dominus, non mutando locum, sed hominem in suo arbitrio relinquendo. Eccli. c. XV, 14: Deus ab initio creavit hominem, et reliquit eum in manu consilii sui, idest suo arbitrio dimisit. Unde dicitur peregre proficisci, quando non ad quamcumque culpam poenam infligit. Vel non ita manifeste apparuit sicut prius, scilicet cum apparuit in rubo, Ex. c. III, 2.
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Cum autem tempus fructuum appropinquasset. Quicumque facit aliquem fructum, expectat beneficium: et sic dominus expectat ut reddatur ei beneficium ad suam gloriam. Quantum ad unum hominem fructus non est in pueritia, sed in plena aetate, unde cum venit ad adolescentiam, tunc petit fructus: sic cum populus fuit plantatus, et lex data, petiit fructum, et non cognoverunt eum. Ier. VIII, 7: milvus in caelo cognovit tempus suum; populus autem meus non cognovit iudicium domini. Misit servos suos, idest prophetas, ad agricolas, idest ad Iudaeos, ut acciperent fructus eius, idest ut inducerent homines ad bene agendum. Infra c. XXVIII, 34: misi ad vos prophetas, sapientes et Scribas, et ex illis occidetis et cetera. Post hoc agitur de malitia. Et primo quantum ad primos; secundo quantum ad secundos; tertio quantum ad tertios.
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Et agricolae, acceptis servis eius, alium ceciderunt, ut Michaeam, alium occiderunt, ut Isaiam, alium lapidaverunt, ut Naboth. Hebr. XI, 37: lapidati sunt, secti sunt, in occisione gladii mortui sunt.
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Iterum misit alios. Item singulariter misit prophetas, ut Moysen, et Aaron, et alios; sed post tempore David misit multos cuneos prophetarum. Vult enim dominus pugnare misericordiam suam contra malitiam eorum. Unde et fecerunt eis similiter. Deut. c. XXXI, 27: vos semper contentiose contra dominum egistis.
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Sequitur tertio novissime autem misit ad eos filium suum etc., quod fuit malitiae consummatae. Et tria facit. Primo ponitur misericordia domini; secundo malitia eorum; tertio executio pravi propositi. Novissime autem misit ad eos filium suum. Ad Hebr. I, 1: multifarie multisque modis olim Deus loquens patribus in prophetis, novissime locutus est nobis in filio. Misit ad eos filium suum dicens: forte verebuntur filium meum. Sed quid est quod dicit forte? Numquid ignorabat ipse? Hieronymus dicit quod iste modus loquendi dubius significat libertatem arbitrii, ut ostenderet quid futuri essent, quia qui non honorificat filium, non honorificat patrem. Vel dicit sic, quia aliqui reveriti sunt eum. Consequenter ponitur propositum malitiae. Et primo ponitur requisitio; secundo propositum; tertio malitia. Agricolae autem videntes filium dixerunt intra se: hic est haeres; venite, occidamus eum, et habebimus haereditatem eius; ipse enim filius vere haeres est patris, quia quod petit obtinet. Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Item est haeres, quia quaecumque habet pater, habet et ipse: non enim dicitur haeres sicut aliquis alius qui decedente patre habet haereditatem, sed quia semper quod est patris, ipsius etiam est. Sed contra: si cognovissent, numquam dominum gloriae crucifixissent I Cor. II, 8. Verum est si cognovissent vere, sed cognoverunt per coniecturam.
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Sequitur propositum venite, occidamus eum. Sap. II, 20: morte turpissima condemnemus eum. Et quod est propositum? Habebimus haereditatem eius. Sciebant enim ex lege quod debebat dominari super Iudaicum populum. Unde timebant ne imponeret super eos iugum legis, et traditiones eorum destrueret. Ideo noluerunt pati iugum Christi, unde passi sunt iugum Romanorum. Unde Io. XI, 48: ne forte veniant Romani, et tollant locum nostrum et gentem.
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Consequenter ponitur executio et apprehensum eum eiecerunt extra vineam, et occiderunt, quia extra portam civitatis crucifixerunt eum, et sic quasi alienum a vinea occiderunt. Is. LIII, 7: quasi ovis ad occisionem ductus est et cetera. Quod eum extra vineam eiecerunt habetur in Io., quod quicumque confiteretur nomen Christi, neret extra synagogam.
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Consequenter requirit eorum sententiam cum ergo venerit dominus vineae, quid faciet agricolis illis? Ita subtiliter petit dominus ut iudicent contra se, sicut Nathan fecit David, quando peccavit cum Bersabee. Ponitur sententia malos male perdet, idest perditione in praesenti et futuro. Et dicunt male, idest acerbe. Supra VII, 2: in ea mensura qua mensi fueritis, remetietur vobis. Sap. VI, 7: potentes potenter tormenta patientur.
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Malos male perdet, et vineam suam, idest populum suum, locabit aliis agricolis, idest apostolis, qui reddant ei fructum temporibus suis. Ps. I, 3: et erit tamquam lignum, quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. Iob XXXIV, 24: conteret multos et innumerabiles, et stare faciet alios pro eis. Et hic est quaestio, quare in Marco dominus respondit hic Iudaei. Solutio. Dico quod primo dixit dominus, postea ipsi dixerunt. Item Lc. habetur, quod cum dominus hoc diceret, ipsi dixerunt, absit. Responsio vera est, quia primo ipsi dixerunt, post intelligentes quod contra eos esset, dixerunt absit. Item verum est quod principes dixerunt. Et quamvis perciperent quod contra eos esset, non contradicebant, sed populus dixit absit. Dicit illi Iesus. Hic ponitur confirmatio. Et primo ponitur auctoritas; secundo expositio. Dicit numquam legistis in Scripturis (istud legitur in Ps. CXVII, 22): lapidem, quem reprobaverunt aedificantes, hic factus est in caput anguli? Et ponit quatuor. Primo ponit reprobationem; secundo dignitatem; tertio causam; quarto admirationem. Dicit lapidem et cetera. Lapis Christus est, qui dicitur lapis ex multis similitudinibus. Is. c. XXVIII, 16: ecce ego ponam in fundamentis Sion lapidem angularem et cetera. Aedificantes sunt apostoli. Unusquisque videat quomodo aedificet. Unde ille lapis quem reprobaverunt, idest eiecerunt, hic factus est, idest constitutus, in caput anguli, idest in caput Iudaeorum et gentilium. Unde ipse factus est caput Ecclesiae.
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Sed possent dicere: ipse fecit se caput; ideo dicit a domino factum est istud. Ps. CXVII, 16: dextera domini fecit virtutem et cetera. Et qualis est ista exaltatio? Et est mirabile in oculis nostris; Habac. I, 5: aspicite in gentibus, et videte, et admiramini, et obstupescite: quia opus factum est in diebus vestris, quod nemo credet cum narrabitur. Tanta enim fuit dignitas, quod non factum fuisset, nisi gratia Dei hoc fecisset. Ad Eph. II, 8: gratia estis salvati a Christo. Consequenter exponit; et ponit duas conclusiones. Primo quod dictum est de parabola; secundo sumitur de hoc quod dictum est in auctoritate.
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Dicitur ergo ideo dico vobis quod auferetur a vobis regnum, idest sacra Scriptura, quia amittetis intellectum sacrae Scripturae. Io. XII, 40: excaecavit oculos eorum, et induravit cor eorum, ut non videant oculis, et non intelligant corde, et convertantur, et sanem eos. Vel praelationem super Ecclesiam fidelium, quia translata est gloria eorum. Et dabitur genti facienti fructum eius. Is. LV, v. 4: ecce testem populis dedi eum, ducem ac praeceptorem gentibus. Ecce gentem quam nesciebas, vocabis, et gentes quae te non cognoverunt, ad te current. Sed quomodo datus est eis? Superius dictum est quod locavit, hic autem quod datur. Quia cum non facit fructum, dicitur conductus, sive mercenarius; sed cum datur, tunc fructum facit.
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Ponit duplicem poenam et qui ceciderit super lapidem istum, confringetur. Exponitur secundum Hieronymum, sic: ille cadit super lapidem Christum, qui fidem tenet de eo, idest de Christo, sed cadit per peccatum quod contra eum facit. Ideo peccatores cadunt, quia non habent caritatem. Super quem vero ceciderit, conteret eum. Cadit autem Christus super infidelibus. Haec est differentia, quia quando vas cadit super lapidem, non confringitur vas propter lapidem, sed propter modum casus, secundum quod magis cadit ab alto; sed quando lapis cadit supra vas, confringit illud secundum magnitudinem lapidis. Sic homo cum cadit super lapidem Christum, tunc confringitur secundum magnitudinem peccati; quando vero fit infidelis, totaliter conteritur. Vel aliquis cadit super lapidem, quando proprio arbitrio peccat; sed tunc scilicet lapis super eum cadit, quando Christus punit eum, et tunc totus comminuitur. Ps. XVII, 43: comminuam eos sicut pulverem ante faciem venti.
21:45
Sequitur tempus malitiae et cum audissent, cognoverunt quod de ipsis diceret.
21:46
Et sequitur malitia et volentes eum tenere, timuerunt turbas, quia sicut prophetam eum habebant. Et planum est.
21:1
And when they drew nigh to Jerusalem and were come to Bethphage. BETHPHAGE was situated at the foot of the Mount of Olives, close to Jerusalem (S. Luke xxi. 37). S. Mark (xi. i) says : " When they were drawing near to Jerusalem and Bethania, at the Mount of Olives," &c. ; S. Luke (xix. 29) : " It came to pass when He was come -nigh to Bethphage and Bethania, unto the mount called Olivet, He sent two of His disciples ". Bethphage and Bethany were about equidistant from Jerusalem, for S. Matthew says : " When they drew nigh to Jerusalem and were come to Beth phage " ; and S. Mark : " When they were drawing near to Jerusalem and to Bethany ". Bethphage was about a Sabbath day's journey from Jerusalem (Acts i. 12), which Origen states to have been one mile. Others think that it was two miles. S. John (xi. 18) says that it was fifteen furlongs distant. Christ most probably, when at Jerusalem, went at night to the Mount of Olives, as S. Luke says (xxi. 37) ; and He may have frequented the house of Mary the sister of Lazarus, which, as S. John (xii. i) tells us, was in Bethany. .CH. xxi. 2, 4.] ENTRY OF CHRIST INTO JERUSALEM. 191
21:2
An ass and a colt. S. Mark and S. John speak of the colt alone ; S. Matthew describes it as a she-ass, to state the whole event as it happened, and to show that the words of Zacharias (ix. 9) were fulfilled, who seems to speak not only of the colt but also of the ass ; the latter being perhaps mentioned to show that the colt was so young as not yet to have carried a rider, as described by S. Mark (xi. 2) and S. Luke (xix. 30) ; for colts are not separated from their dams until they can carry. The other Evangelists only mention the foal, because on this alone Christ sat.
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This was done. The meaning is twofold. It may be intended either : 1. To signify, not the cause, but the effect, as explained on chap. u. 15, as if it were said that Christ did so that the prophecy of Zacharias might be fulfilled ; or, 2. To show the final cause, as if the Evangelist meant that Christ "desired to enter Jerusalem on an ass, to show that the prophecy of Zacharias applied to Him. This appears more likely ; for S. Chrysostom and The Author say on this passage, " that it is not to be supposed that Christ chose to enter Jerusalem on an ass without a reason, or any signification of mystery, when He had never entered it so before ". His chief reason may have been, perhaps, to compel the Jews to acknowledge Him as the King and Messiah from that prophecy. For, as S. Chrysostom argues, what other king of the Jews ever entered Jerusalem on an ass of whom this prophecy could possibly be under stood ? S. Chrysostom gives another reason : He did it to show the Apostles and all men an example of humility. The Author offers a third : that Christ wished by this act to cause enmity in the minds of the Jews against Him, that, now the time of His death was come, He might irritate them against Him and cause them to give Him over to death ; as at other times, when His death was not near, He had been accustomed to deliver Himself out of their hands, as related by S. Luke (w. 30). He also appears to have wished to place before the eyes of the Apostles the nature of His kingdom, which consisted of humanity.
21:5
Tell ye the daughter of Z ion. These words are not in Zacharias, but either the Evangelist added them in explanation, or he put into one the words of Zacharias and Isaiah (Ixii. 1 1). The latter says : " Tell the daughter of Zion her Saviour cometh " ; Zacha rias says : " Rejoice greatly, O daughter of Zion ; shout for joy, O daughter of Jerusalem. Behold, thy King will come to thee : the just and Saviour ; He is poor, and riding upon an ass, and upon a colt, the foal of an ass " (ix. 9). S. Matthew did not cite all the words of the prophecy because, as shall be explained hereafter, they were not necessary ; nor did he follow the Hebrew version, but, as in many other places, that of the LXX.
Daughters of Sion. This is a Hebraism, and a Synecdoche; a Hebraism, as the city is termed " a daughter," an expression often found in the Sacred Writings and among the Greek poets. The Latins followed them, and frequently called their cities by the names of women. And a Synecdoche, as taking a part for the whole ; for Sion was a mountain on which only part of the city was built. The city was called Sion because the palace was on it. S. John cites the prophecy in other words (xii. 15), following the meaning rather than the words. For the Prophet says " Rejoice," and the Evangelist " Fear not " ; for he who rejoices does not fear.
Behold thy king. The Prophet seems to point, as it were with his finger, to the long-expected Messiah, as now at hand, and before their eyes. Although Zacharias used the future, it was no doubt according to the Hebrew idiom that he put that tense for the present. The LXX., knowing this, rendered the passage by the present, as S. Matthew has done :
Cometh to thee. These words are to be taken together, as is clear from the Hebrew context: w N*)^ veniet tibi. The Prophet signifies to the daughter of Zion that her King is come to her — that is, He whom she has expected for so many ages. For he says that He was sent properly to the daughter of Zion — that is, the Jewish people ; for Christ had not come but to the lost sheep of the house of Israel, as He had said (xv. 24). They, therefore, who join the words "to thee" to that which follows " meek," as if He were meek to thee — not angry, not elated, not cruel — although they shoot well, shoot beyond the mark.
Meek. The Hebrew is ^V "pauper"; but the LXX. converted it into *W " meek," because they probably read "^ and the Evangelist followed them, though with no prejudice to the meaning of the Prophet ; for the poor are mostly humble and meek, and the two words in Hebrew are derived from the same root.
Sitting upon an ass, and a colt. A question arises here as to how Christ could sit both upon an ass and a colt. Some, as S. Jerome and Bede, think that the words must be understood allegorically ; others, that Christ not only sat upon both, but that He sat upon the ass first and the colt afterwards. This they regard as a mystery. They think the ass to have represented the Jews, on which Christ sat first, and the colt the Gentiles, to which He passed on when He had left the Jews ; so Theophylact, Strabus, and others. But it is clear from the other Evangelists that Christ sat only on the colt ; both because they make no mention of the ass, and because SS. Mark and Luke show that mysterii causa, He would not sit on a female or even on a male ass, but only on a colt on which no man had ever sat. Whether this was because He desired to fore show the Gentiles as being yet rude and unbroken, or that it did not become Him to sit on an ass on which other men had sat, or, as some think, that He might show His power in making an unbroken colt submit to Him. There is another question, how S. Matthew seems not merely to intimate that Christ sat both on the ass and the colt, and not on one alone, but to state plainly that He did so. Some say that the Greek word 6W?, although meaning both a male and female ass, should be rendered asimim and not asinam ; as if, by a repetition common among the Hebrews, who often express the same thing by different words, to show that there was only one animal, and not two, as if the Evangelist had said sitting upon an ass and a colt the foal of an ass, which had been broken to the yoke. The Hebrew word ^VtoH chamor, used here by the Prophets, almost always means the male animal ; very seldom the female. Euthymius is of this opinion, and it seems very probable ; but we should observe that S. Matthew speaks so as to leave no doubt that he meant to say that Christ sat upon a female ass, and a colt ; nor was it without reason that the word which in the Prophet is doubtful, and may be taken to mean either a male or female animal, is rendered by him without ambiguity by the latter ; especially as neither Jonathas the Chaldean Paraphrast nor the LXX. had so rendered it. Our version appears quite correct in using the word asina (female ass) ; for Christ, in verse 2, spoke of an ass and her colt where the Greek participle SeSe/ze^r, " bound/' being in the feminine, removes all ambiguity. I approve, therefore, the opinion of those who say that the Evangelist spoke by Synecdoche or Syllepsis, as we speak of one thing by the expression of more than one ; as when it is said that the Apostles murmured about the ointment, when it is clear that Judas alone did so ; and as we are told that the thieves at the Crucifixion railed, when another Evangelist says that only one did so. I think that the Evangelist said designedly asinam^ and not asiniim, and so spoke as to show that Christ seemed to have sat upon each, so that if a person should understand the Prophet in this sense, namely, that the coming King would sit on an ass and a colt both, he could not blame the Prophet as if the prophecy were not fulfilled in Christ. Why, then, did the Apostles spread their garments, not only upon the colt, but also upon the ass ? as is said inverse 7. Euthymius answers that it was because they did not know which of the two Christ would prefer — the ass or the colt. This is not probable, however, because when S. Mark and S. Luke say that Christ said to those whom He sent to loose the colt, " You shall find the colt of an ass tied, on which no man hath ever sitten " (S. Luke xix. 30), they could not be ignorant that Christ would choose to ride, not upon the ass, but upon the colt. We shall, therefore, answer the question better by saying that the Evangelist spoke, as in other cases, by Syllepsis.
21:7
And made Him sit thereon. The word " thereon," eVa^w avrwv, may apply either to the ass, or to the garments, as is observed by Euthymius and Theophylact.
21:8
And a very great multitude. This multitude was composed of those who had followed Christ to Jerusalem for the sake of the miracles, as is clear from 5. John xii. 12. The Apostles appear to have begun the rejoicing (S. Luke xix. 37).
21:9
Hosanna to the Son of David. Many different meanings of these words have been given ; some have taken them to be a mere exclamation of rejoicing or entreaty. S. Jerome to Damasus objects to S. Hilary's assertion that it means " Redemption of the house of David " ; an idea which S. Ambrose (On S. Luke xix.) may be thought to have borrowed from him ; each, as shall be shown by and by, was unjustly blamed. Others, as Euthymius, think that the words were a hymn, meaning " Praise to God ". Others, again, understand by them, the boughs which the Jews used to carry on the feast of Tabernacles, crying, "Hosanna, Hosanna"; they who carried them being accustomed to cry " Hosanna," and the boughs themselves having gained the title of " Hosanna" from being thus carried. The Jews in memory of this custom are supposed to have now broken off the branches, and cried, " Hosanna," as if they had said, " Cut them off and give them to the Son of David ". But this seems questionable. Because it does not seem, probable that the multitude would have been induced by the custom of tabernacles to carry branches before Christ, because He had no part in them ; they being only carried to commemorate the time during which the Jews were dwelling in tents, and it is not to be supposed that the multitude, more especially when under the guidance of the Apostles, would have cut down branches from the trees without reason. The opinion of S. Jerome, then, both on this passage and in his Epistle to Damasus, seems most probable, that Hosanna means only NSn^t^in " Preserve, I pray Thee " — salvum fac obsecro — and is taken from Ps. cxvii. 25. But it is doubtful to whom, as the agent (personam agenteni), and to whom as the object (pattens'), the words apply. All ancient commentators seem to refer them to Christ as the former, and to the multitude as the latter ; as if they said : " Save us, O Son of David ". S. Irenaeus (w. 24), Origen (Tract, xv. on S. Matt.}, S. Hilary (Can. xxi.), S. Ambrose (On S. Luke xix.), S. Jerome and Bede (in loc.\ S. Hilary, and S. Ambrose had this meaning when they said that "Hosanna" meant "Redemption of the house of David," as if the multitude which cried "Hosanna," that is, "Save, I beseech Thee," had professed by that word that Christ was come, as the Redeemer of the house of David. But there is much to be urged against this view. 1. The multitude does not seem to have thought of Christ as the true God and Redeemer; as, on the other hand, they were not ignorant that the hymn of "Hosanna" was not sung but to the true God alone. 2. Because the words which immediately followed, " Blessed is He who cometh in the name of the Lord," are referred to Christ, not as the agent (persona agens\ but as the one blessed, for they did not pray Christ to bless Himself, but that God would bless Him. 3. In the Psalm from which the words are taken, "Hosanna" is referred, not to Him "who cometh in the name of the Lord," but to God, and it is not to be supposed that the multitude, much less the Apostles, who went before, spoke the words in any other sense than that in which they were uttered by David. 4. The meaning does not agree, for what sense is therein saying, " Save us to the Son of David " (Salva nos filio David] ; and although some authorities, and S. Irenaeus among them, read " O Son " (fili notfilio), yet the texts of both the Greek and Latin versions unite in reading the dative and not the vocative. 5. If we follow this explanation, the question will arise, How we are to understand what immediately follows : " Hosanna in the highest " ? For, what meaning is therein " Save us, O Son of David, in the highest " ? I entirely accept the opinion of the moderns, who say that the words should be referred to God as the agent, arid to Christ as the object. For the people prayed to God to keep and prosper the new king so long wished for, as in Psalm xliv. 4, 5. David speaks of Christ : " Gird Thy sword upon Thy thigh, O Thou most mighty ; with Thy comeliness and Thy beauty set out, proceed prosperously, and reign " ; and as we are accustomed to pray for the prosperity of new kings, and to cry " Vivat Rex" and as the Jews of old did ; as I Kings x. 24; 3 Kings i. 25, 39, 40, and many other like passages of Scripture show. This " Hosanna," then, has the same meaning as Vivat Rex ; and the people's carrying palm branches resembled the custom of their own and other nations, of carrying boughs of trees to celebrate victories and triumphs (i Machab. xiii. 51). The idea, therefore, of those who would refer the whole ceremony to the festival of Tabernacles, cannot be received. For in that feast the people carried branches, not in token of joy, but in commemoration. But this multitude carried them like those who are triumphant and rejoicing. It is clear, besides, that all who take this view must wholly do away with the mystery of this remarkable act. Nor can we doubt that the multitude acted by no blind and unreasoning impulse, but by deliberate design or, more probably, divine impulse, that all might understand that what David said of the future Messiah was fulfilled in Christ. A strong argument for this opinion is seen in verse 15, when even infants are said to have cried out in the same words. They could only have done this by divine influence ; not by custom or any human design, so that they did not now cry out Vivat Rex, but, in its place, " Hosanna ". But it will be objected that this explanation is at variance with the Greek and Latin construction ; for when the multitude prayed God to keep Christ, it did not say, 11 Hosanna to the Son " (Filio\ but " Hosanna the Son " (Filium) of David. The reply is that this is a Hebraism which both the Greek and Latin follow. For the Hebrew word yftF is found not only with the accusative, but also with the dative case, as in Dent. xxii. 27 ; Joshua x. 4 ; Judges vu. 2 ; I Kings xxv. 26 ; Ps. xliii. 4 ; Ixxxv. 16.
Blessed is He that conieth. That is, May His coming be blessed, as cited before from Ps. xliv. 5.
In the name of the Lord. These words mean not only one who was sent by God, but also one who bore the person of God, who through him visited His people. S. Mark adds (xi. 10) : " Blessed be the kingdom of our father David that cometh, Hosanna in the highest". The repetition of the word " Hosanna " is the result of strong feeling. One of the best explanations of " Hosanna in the highest " seems to be that the Greek pronoun 6 should be understood after " Hosanna qui es in altissimis? an example of which ellipsis is found in Ps. cxlviii. I. But this seems a hard and unusual explanation. A still better may be that the word ev is put for e/c, as in Hebrew 1 for }ft (Exod. xii. 43 ; Levit. viii. 32 ; 2 Paralip. xvi. 6; and in Ps. cxlviii. cited by others). " Praise the Lord, praise Him, de coelis in excelsis" as if it had been said de excelsis. It is clearly a repetition and a Hebraism. The LXX. and S. Jerome follow it and read "in" for "de" altissimis, for they ask God to keep the new king de coelo — that is, from heaven, divinely, wonderfully. Hence we see how S. Luke's saying (xix. 38) that the multitude cried out, " Pax in Coelo et gloria in excelsis " (" Peace in heaven and glory in the highest "), is not opposed to his words (chap, u. 14). For there the angels announced, Glory to God, peace to men : here the multitude pray for glory and peace to Christ, in excelsis, that is, ab excelsis, and from God. For S. Luke puts eV for etc, and in for de.
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The whole city was moved. It is not to be believed to the letter that every individual person in the city was moved, but at least the greater part of the city was so ; e.g., the Scribes, Pharisees and priests, who were the chief people in authority. In like manner, the Evangelist says (chap. u. 3), that the whole city was moved by the arrival of the Magi. But the city was not moved now by joy, or wonder, or fear, but by envy and malignity, at seeing Christ received with such honour ; as the following words seem to signify.
Who is this ? They were not ignorant who Christ was, for they had known Him now three years. They meant, Who is He that He should receive so much honour ? So the men of Nazareth had said : " Is not this the carpenter's son '' (chap. xiii. 55).
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And the people. That is, the multitude which followed Him, not the people of Jerusalem. S. Matthew opposes the multitude who followed Christ to the citizens of Jerusalem. The latter asked in contempt and envy, " Who is this ? " the former answered in faith. "This is Jesus the Prophet from Nazareth". The word "prophet" here does not include any prophet whatever, but that Messiah promised of old, and long expected. This is clear from the preceding acclamation, " Hosanna," and " Blessed is He," &c. For the Messiah had been promised, not only under the name of a King, but also of a Prophet (as in Deut. xviii. 15), which S. Peter (Acts iii.) and S. Stephen (vu. 37) explain of Christ.
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And Jesus went into the Temple of God. It is not quite clear when Christ entered the Temple. Some say that He rode through the city on the ass and went directly into the Temple. Others say that it was not on the same day as that on which He entered the city, but the day after, as S. Mark seems to imply (chap. xi. 15), and that S. Matthew mentioned the entrance by anticipation. Others think that He entered the Temple on the same day as that on which He entered the city, and that S. Mark has not kept the order of events, but, as a recapitulation, relates on the following day what happened on the day previous. This is the opinion of S. Augustin (u. 67, De Consens.\ and he supports it from verse 17 : " And leaving them He went out of the city into Bethania and remained there ". In these words the Evangelist indicates that Christ, before He went out of the city to go to Bethany, held the disputation related by S. Matthew and S. Mark with the priests ; though S. Mark mentions it as having taken place on the second day, when Christ had returned from Bethany to Jerusalem again. Others, to harmonise SS. Matthew and Mark, say that Christ entered the Temple on both days. This is very probable, because whenever Christ was in Jerusalem He went into the Temple ; but it is not to the purpose (abs re}* because the Evangelists designed to speak not of every entrance of Christ into the Temple, but only of the particular one in which the events related by them took place, when the children who were in the Temple cried out " Hosanna," and the priests asked Christ if He heard what they said. It is probable that this was done, not on the second day, but on the first ; and, therefore, the opinion of S. Augustin appears to be much more likely, for S. John has given a similar account (xii. 14, 15). And it is very probable, as S. Chrysostom, S. Augustin, and Euthymius think, that this is a similar account, but not the same, and that Christ twice cast out the buyers and sellers from the Temple. When Christ is said to have entered the Temple, the first part of it must be understood, which is called " The Hall " and " Solomon's Porch ". Here Christ used to teach and to walk (S. John x. 23) ; for this part was common to all (Acts iii. 1 1 ; verses 1 1, 12). For into the other two parts the priests alone entered, as S. Paul says (Heb. ix. 6, 7). It was in the hall of the Temple that the buyers and sellers took their stations.
That sold. This passage cannot be better explained than by the words of S. Jerome. " We must remember," he says, " in the first place, that according to the commands of the law in the Temple of the Lord, the most august in the world, an innumerable number of victims was offered up by the Jewish people who flocked into it from almost all parts of the world, and most epecially on the Jewish festivals — bulls, rams, goats — the poorer classes offering the young of doves and turtles that they might not be without sacrifices. For it very frequently happened that such as came from a distance had no victims to offer. The priests then considered how they could make a profit out of the people, and sell all the animals required for sacrifice in such a manner as both to dispose of them to those who had none, and, when sold, to get possession of them again themselves. This artifice, however, was often defeated by the poverty of the strangers, who were of the indigent classes, and not only had no sacrificial victims, but were even in want of the means of purchasing birds and the more humble kinds of offerings. Accordingly they placed money-changers to lend money under security ; but, because it was forbidden by the law to take usury, and money lent which had no percentage of interest brought no profit, and they some times lost their capital, they thought of another plan, and made ' Colybistae ' instead of money-changers. The meaning of this word is not expressed in Latin, but it has the same meaning as the Greek word tragemata, offerings of no value. Such are parched peas, dried grapes, and apples of different kinds. The Colybistae, therefore, who were not allowed usury, and who lent money at interest, received different kinds of articles in return in the place of usury, so that what they could not gain in money they gained by such things as are procured by money." The only doubt about this account of S. Jerome is whether the custom was really originated by the priests.
And overthrew the chairs of them that sold doves. It may be asked why the Evangelist did not say that Christ overthrew the seats of the money-changers rather than of those who sold doves, as the former would be more likely to use seats than the latter. The answer may be, that the Evangelist desired to describe the greater and topass over the less ; and, as with regard to the money changers, it was a greater thing to overturn their tables with their money than their seats. S. Matthew, therefore, mentioned the former and not the latter. Many have wondered why the money-changers, and that class of avaricious men, offered no resistance to Christ. S. Jerome well says : "Many have thought that the greatest miracles were the raising of Lazarus from the dead ; the making a man, blind from His birth, to see ; the voice of the Father being heard at the Jordan ; Christ's showing His pride and glory in His Transfiguration on the mount. To me, among all the others, it seems more wonderful that, as one Man, and He at the time contemptible and so vile as to be subsequently crucified, with the Scribes and Pharisees raging against Him, and seeing their gains destroyed, He could by the stripes of His single scourge cast out so great a multitude, overthrow the tables, break the seats, and do other things, which a whole army could not have done. For something of fire and of the sidereal flashed from His eyes, and the majesty of His Divinity shone in His face."
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It is written. {Jeremiah vu. n.) What Jeremiah said of the men of his own time, Christ applied to these money-changers and sellers of doves, as (xv. 8) the prophecy is not interpreted, but applied to individual persons.
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Out of the mouths of infants. It is doubtful whether the children who so cried were actually infants or children of a somewhat more advanced age, who heard the multitude cry, " Hosanna to the Son of David," and imitated them. S. Hilary, The Author, and Strabus think that they were children and not infants. S. Chrysostom, Euthymius, and Theophylact, that they were really and strictly infants. This seems more probable, both because this would greatly augment the glory of Christ, and because the words have this meaning. Christ also seems to speak in this sense when He says, " If these shall hold their peace the very stones will cry out" (5. Luke xix. 40).
Thou hast perfected praise. KarijpTLo-cD aivov. Thou hast attained to perfect praise. In the same sense, David says, "Thou hast perfected praise " (Ps. viii. 3) — that is, Thou hast made it firm, perpetual, immortal, as there explained. David from humble ness called himself a babe and suckling, out of whose mouth, as it gave thanks for the victory over Goliath, God gained great praise, as the words immediately following show : " That thou mayest destroy the enemy and the avenger " — that is, " Because thou hast destroyed him," this being the meaning of the Hebrew. It should be observed that by this application of the words to Himself, Christ declares His Divinity. For what David said to God, He explains as said to Himself.
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And leaving them. " Them " — that is, the chief priests and Scribes — who are spoken of in verse 15. There are various opinions as to the reason of Christ having left them. The Evangelist seems to signify that there was on His part some fixed and not slight reason for what He did, or S. Matthew would not have said, " He left them and went out," but it would have been sufficient merely to say that He returned to Bethany, for He had His dwelling there. The words " leaving them " seem to show that He left them for their own good. S. Chrysostom, The Author, and Euthymius say that He left them that they might not seize Him before His time. Theophylact, because they were not worthy of His presence. Either reason is more probable than that of S. Jerome, Bede, and Strabus, that because He was poor, He could find no hospitality in the city. It is incredible that no one would have received Him into his house, when so many believed in Him.
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He was hungry. Some think that Christ was not really hungry, as it was morning, but that He pretended to be so to work a miracle, as Euthymius (and perhaps S. Augustin) thinks. This is very probable. For, as will be shown, He feigned to look for figs on the fig-tree, when He knew that it had none. Certainly, if He had been really hungry, S. Chrysostom seems to judge rightly that it was not with a natural hunger, but with one assumed voluntarily, to give cause for the miracle, as (in chap. viii. 24) the storm on the lake was not a natural storm, but one caused by His will, that He might have occasion to put forth His power of ruling the winds and the sea, and so to show His Divinity.
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And found nothing on it. It is not wonderful that Christ found no fruit, for, as S. Mark says (xi. 13), the time of figs was not yet. It was the eleventh day of March, as the Evangelists clearly show. Calvin says preposterously that Christ looked for fruit, as not knowing what the tree was, and thinking at a distance that it was some other kind of tree, such as might have had ripe fruit. Christ could not have been ignorant what kind of tree it was, and that no tree could give ripe fruit at that time of year. To use the language of Calvin for a moment —that Christ did not know the tree — why did He curse it when He saw that it was a fig-tree, which could not then have ripe fruit? Christ, therefore, spoke as He did, designedly, knowing both that it was a fig-tree and that it had no fruit, but pretending, more hominum, that He was looking for fruit which He knew that He should not find — acting thus either to give occasion for the miracle, as S. Augustin (Qucest. Evang., u. 5), and S. Chrysostom and Euthymius (in loc.) suppose, or perhaps to set forth the mystery which shall shortly be explained. There is another question. Why did Christ curse the figtree, and make it wither away, as if in punishment because it had no fruit at a time when it could not have had any ? as S. Mark says, as if to excuse the tree. For it was not the time for figs (xi. 13). He acted, then, not in a fit of anger, which could not affect Him, nor to bring punishment on a tree which could not have deserved such, nor have felt it if it had ; but only to declare a mystery, as Origen, in his Tract, on S. Matt, xvii., and SS. Hilary and Jerome suppose. The mystery is that the Synagogue was the tree planted by God in His own vineyard, from which He had often sought fruit, but on which He had never found any, as is said Isaiah v. 2, and by the parable of the other fig-tree in 6*. Luke xiii. 6, 7. As that one, therefore, was cut down, so now Christ withered up this one ; that is, He did away with the Law and the Synagogue, because they bore the fruits of no good works; as Christ teaches in the other parable of the vineyard soon after, in verse 33 — the conclusion, in verse 43, being : " The kingdom of God shall be taken from you and given to a nation yielding the fruits thereof". Christ shows that it should be given to the Gentiles because they would bring forth the fruits of it, and taken away from the Jews because they had brought forth none ; rather, they had slain the only son and heir of the lord of it. It will be said that it was shown by the tree that the time was not come when the Synagogue should bring forth fruit. " For it was not the time of figs." The fig-tree was not withered away for this reason, but because Christ only desired by that act without words to show that He could wither up the Synagogue because it did not bear fruit, as the Synagogue had borne none. In that point only, there fore, which Christ desired to teach, ought the fig-tree to be compared to the Synagogue — neither of them had any fruit. But no comparison should be instituted on those points on which Christ did not raise a comparison between them ; as that because it was not the time when the fig-tree should have had fruit, therefore it was not yet the time for the Synagogue to bring forth good works. For there is this difference between trees and men — that trees by their nature can only give fruit at a certain time of the year, but men ought to do good works all through their lives. Our whole life is a summer ; it ought all to be full of fruit, nor does anything but our own will make it sterile.
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And the disciples seeing it. On the following day, which was the third from that on which He entered Jerusalem, and when He was going up to Jerusalem from Bethany ; as is plain from 5. Mark xi. 20.
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And stagger not. Mr) KaraKpiO^re. Do not dispute like those who are in doubt about a point (Acts x. 17 ; Rom. w. 20).
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/ also will ask you. Christ did not answer the question of the priests, lest He should excite them more against Him by the truth ; but He proposed another question for them to answer. For they could not answer that the baptism of John was from heaven, because they would have been compelled to admit by the testimony of all men that Christ performed all His acts, not by human, but by divine, authority ; for John had said of Him, " Behold the Lamb of God, behold Him who taketh away the sins of the world " (i. 29). By the baptism of John, Christ means not his mere baptism alone of men by water, but his whole profession, teaching, preaching, and doctrine, as the whole Law of Moses is expressed by the word " circumcision " (Gal. v. 3).
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Neither do I tell you. He does not answer as they did, " I know not," for He could not with truth. He said, "but neither," and there fore the particle nee, which usually expresses similitude, does do so here, not to that which was said, namely, nescimus, but to that which was understood or which follows ; that is, because they did not answer Christ as to whence was the baptism of John, so neither did Christ tell them by what authority He performed His works.
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A certain man had two sons. The priests would not answer Christ lest they should be compelled to admit the authority of Christ ; for they knew that the baptism of John was from God, not men. What Christ would not reply to them then, He now puts' into a parable : showing that John's baptism was from heaven, and that they were without excuse, because when the publicans and harlots believed on John, and listened to his preaching, and brought forth penance, they would do neither. The parable to the end of the 32nd verse is easy. The father of the two sons was undoubtedly God ; who the sons were is more of a question. The Ancients agree with wonderful unanimity that they were the Gentiles and the Jews. The former, when commanded by God to labour in the vineyard, by the natural law, replied that he would not; for he would not observe that law. But he afterwards repented and went into the vineyard ; that is, he received not only the natural law, but also the evangelical law, and kept them. The Jew, on the other hand, when ordered by God to go into the vineyard, that is, to keep the Law, answered that he would go, as in Exodus xix. 8, but afterwards he went not, that is, he did not obey the Law. So say Origen {Tract, xviii. on S. Matt.), S. Athanasius (Quasi. 39), S. Chrysostom, The Author, S. Jerome, Bede, and Euthymius (in loc). But the parable, which ends at verse 31, probably shows two kinds of men of the Jews. The first : the people and publicans, harlots and sinners, who were commanded by God to labour in His vineyard, that is, to observe the Law, answered, not in words but in deeds, that they would not, because they did not do so. After wards, moved by the example and preaching of John, they repented, and not only observed the ancient law, but also received the new evangelical one. The second class was the priests and Pharisees, who, when ordered to labour in the vineyard, answered that they would go, that is, they professed obedience to the Law, and a close and perfect one ; but, in fact, they went not, because they in no way kept the Law, nor believed in John, of whom, as Christ Himself declares (verses 31, 32), the Prophets had spoken. It is credible, at the same time, that Christ also obscurely and indirectly pointed at the people of Jews and Gentiles. For the publicans and harlots seem to form an exact image of the Gentiles, and the priests, Scribes, and Pharisees of the Jews ; and we see in another place that Christ, by another parable of two sons, showed the people of Gentiles and Jews (5. Luke xv. 20). Verse 31. The publicans and the harlots shall go into the kingdom of God before you. Christ, by these words, seems to show that even the priests with whom He was speaking should go into the kingdom of God, as Origen explains it. It is as if Christ meant, not, indeed, these very men with whom He was conversing, but other priests to the end of the world ; for, as S. Paul says, "the fulness of the Gentiles shall come in, and they (the Jews) shall be converted and enter into the kingdom of God" (Rom. xi. 25, 26). But this does not appear to have been the meaning of Christ, but rather the contrary, that the priests were not to enter into that kingdom. He says that the publicans and harlots go before, not that the priests follow, but that as they were teachers of the Law, and ought to go before, they not only do not this but will not even follow, as He said (viii. 1 1, 12). What appears to be the meaning of the passage is : " They go before you into the kingdom of heaven " — that is, they show you the way, they give you an example ; as explained in the following verse : " I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven ; but the children of the kingdom shall be cast out into the exterior darkness ".
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But you also see it. That is, when you saw the example of the publicans and harlots who believed in John, and brought forth penitence, you were not aroused, even by their example, either to believe or to repent ; and thus, probably, it is written, not in regno, eV, but in regnum, eZ?. rrjv fiaaiXeiav rov Oeov.
For John came to you. Christ now answers what the priests had refused to answer, and declares that John was sent from God, and that his baptism was from God, not from man.
In the way of justice. This is a Hebraism, that is, per modum justifies, bearing justice per se : having the life of a just man. Christ appears not to speak so much of true and inward righteous ness (though this of John's was most true), as of that which alone seemed such to the priests, and which consisted of outward things alone : dress, fasts, and other like things, which were in John in a remarkable degree — as said in chap, xi. 1 8 : "For John came neither eating nor drinking, and they say, He hath a devil ". When, then, John especially displayed this righteousness, which the priests thought the sole or chief righteousness, they had no excuse for their unbelief. Did not even afterwards repent, that you might believe him. Christ reprehends the priests for two things : (i) Unbelief: from which they did not believe John as His messenger; and (2) Stubbornness and obstinacy: from which, when they had seen the publicans and harlots believe, they would not believe themselves. This is the meaning of the words, " did not even afterwards repent," that is, not even after you had seen their example would you change your opinion.
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Hear ye another parable. S. Matthew says that Christ proposed this parable to the same priests ; S. Luke (xx. 9), to the people. It has been explained that Christ puts it forth first to the priests with whom He was conversing, but because the people came round Him in numbers to listen, S. Luke says that Headdressed it to the people. It must be borne in mind, that, as in all the parables, the necessary and peculiar parts must be carefully distinguished from the adjuncts, and what may be termed the accidental parts. In this parable, to verse 46, there appear to be six peculiar and necessary parts. 1. The man who planted a vineyard, who was, beyond doubt, God. 2. The vineyard itself which he planted. S. Athanasius (Qucest. 49) explains it of the world which God has created ; S. Irenseus (w. 70), of the whole race of man ; but if so, who were the husbandmen to whom it was let out ? Others, more correctly, assert it to have been the Church in which God would have men labour. The metaphor is a common one in Scripture ; as in Ps. Ixxix. 6 ; Isa. v. 2 ; Jer. u. 2 1 ; xii. 10 ; Joel i. 7. God is said to have planted the vineyard when He gave the Law, because He in a manner planted the knowledge of Himself in men's minds through the Law ; as S. Augustin says (Serm. lix. de Verb. Dom.). 3. He made a hedge round it, and put a wine-press in it, and built a tower, which three things appear to form a part of one whole ; and they mean merely that God did for His Church all that was necessary, that it might be well protected and cultivated, as is said by Isaiah (v. 4). For Christ described only what the owners of vineyards do that the labourers may want nothing for good cultivation of them and for rendering the fruits when due. For they who plant vineyards first hedge it round, that wild animals and thieves may not break into it ; then they make a wine-press, to collect and press out the vintage ; lastly, they build a tower, partly for ornament, and partly that the vine-dresser may see that no one breaks in. Ancient authors, indeed, assert that the three requisites have each its own meaning. Many explain the hedge to mean the protection of God and the angels, as Origen (Tract, on S. Matt, xix.), S. Ambrose (On S. Luke xx.), The Author, S. Jerome (in loc.) ; so too in Ps. Ixxix. 13 : "Why hast thou broken down the hedge thereof, so that all they that pass by the way do pluck it ? ;' God is said to have destroyed the hedge, because He had taken away the help by which He used to protect and defend it, and, as it were, had deserted it, as in verse 15. Others say that the hedge is the names of Abraham, Isaac, and Jacob, by which the Jews were distinguished from the Gentiles (S. Hilary, Can. xxii.). Others think it the Law and precepts by which the Jews were hedged in as within certain limits ; so S. Irenaeus (w. 70) and The Author (Horn. xl.). The press is by some said to be the altar which overflowed with the blood of the victims, like must (Origen, S. Jerome, Bede, Euthymius, and Theophylact). By others it is thought to be the spirit of the Prophets, which was agitated like must (SS. Irenaeus, Hilary, Ambrose, and Jerome). The Author says that it is the Church ; S. Athanasius (Qu&st. 49) that it is baptism, which seems the least probable of all, as Christ was speaking, not of the Church of the Gospel, but of the Synagogue of the Jews, in which there was either no baptism at all or it could not have been figured by the wine-press. Very many, as Origen, S. Jerome, Bede, and Theophylact, explain the tower, of the Temple of Jerusalem ; some, as S. Irenaeus, of the city, which was built on one side on a mountain ; a few, as S. Ambrose, S. Luke (xx.), The Author, S. Jerome (in loc.*), say that it is the breadth of the Law. 4. The husbandmen. Many think these the priests alone with the Scribes and Pharisees, by whom the vineyard was to be cultivated, that is, the people were to be instructed; so Origen, S. Hilary, The Author, Euthymius, and Theophylact. In confirmation of this opinion Christ disputed with the priests alone, and directed the parable against them ; while the rest of the people of the Jews would appear to have been not so much the husbandmen as the vineyard. From the conclusion of the parable, we see that not only the priests but the whole nation of the Jews were meant by the husbandmen, because Christ concluded that the vineyard should be taken from the Jews and given toother husbandmen, that is, to the Gentiles. Such is the explanation of S. Ambrose. God is said to have given the vineyard to the husbandmen, because to those who laboured in it He had promised the certain reward of eternal life, as in the similar parable in the preceding chapter. Thus even from the mere locatio verborum, rage the heretics as they will, the merits of good works is proved. 5. The fifth point is the servants whom the Lord of the vineyard sent at different times to collect the fruits. All authorities are agreed that these, as is evident from the words of Christ Himself, were the ancient Prophets. How some of these were slain and others stoned may be read in Heb. xi. and S. Jerome's Comment, (in loc.). 6. The sixth is the son. That he was Christ even the priests themselves, against whom the parable was directed, could not be ignorant of. These things have a peculiar and necessary meaning ; the other points are accidental, and should not be made any part of the essence of the parable. Such as these are the hedge, the press, the tower, the departure of the lord of the vineyard for the strange country, which is thought by S. Chrysostom, Theophylact, and Euthymius to signify the long-enduring patience of God towards the Jews. S. Jerome and Bede, however, think that they still had their free-will left to labour or not as they chose, as men of that class in the absence of their master usually have. This part of the parable may not appear to have any fixed and necessary application, but it may have been added to fill up and set off the parable. Otherwise, the opinion of Origen (Tract, on S. Matt, xix.) and Theophylact seem the best. They say that the lord of the vineyard, that is, God, went away into a strange country because, when He appeared to the Jews at Sinai to plant His vineyard among them, that is, to appoint the Law, and make a covenant with them to keep it, He afterwards ceased to appear, as if He had gone to a far country. The adjective part is, that it is said in the parable that the time of the fruits drew near : as if it were not always the time of fruits, or as if God did not always require the fruit of good works from the Jews. Again, what is said, " They will reverence my son," is said, not as being necessary to the meaning of the parable, but because it was probable that the lord of the vineyard, when he sent his son, would say so. S. Chrysostom, Euthymius, and Theophylact read : " It may be that they will reverence my son," as .S. Luke xx. 13. They think that this was said that the lord of the vineyard might show the husbandmen what they ought to do, and not as if he were ignorant that they would not reverence his son ; and that they might not say that they were compelled by the divine prophecy. But, doubtless, all these things were said as if of man, not as if of God. For the man could not know that the husbandmen would kill his son. He ought rather to have believed that they would reverence him.
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They say to Him, He will bring these evil men to an evil e.nd. S. Mark (xii. 9) and S. Luke (xx. 16) say that these words were spoken, not by the priests, but by Christ. On the contrary, S. Luke says that the priests answered, "God forbid," as if they denied and detested what Christ said. S. Augustin (De Cons., u. 70) answers that these words were spoken by the priests, as S. Matthew says, but because they were true, and what was and is true comes from the truth, and Christ was the Truth, the other two Evangelists ascribe these words to Christ. This may appear forced. What S. Chrysostom and Euthymius say seems, therefore, more probable : that these words, as S. Matthew writes them, were first said by the priests ; but that Christ confirmed and explained them, so that the priests might see and understand that He was speaking against them, and desired to signify that God would destroy them as evil husbandmen, and give their vineyard to other husbandmen. Moreover, S. Mark and S. Luke ascribe these words to Christ, and that the priests then answered in the words of S. Luke, " God forbid," Absit (xx. 16).
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Have you never read. Christ upbraids the priests who professed the knowledge of the Law with their ignorance of it, as He had done before (verse 16 ; xii. 3-5 ; xix. 4). He proves by another metaphor, and by the testimony of Scripture, that what the priests hated, saying, "Absit" would come to pass. Thus if S. Luke had not written that word, this passage would not have seemed to harmonise well with the preceding text ; but now, as S. Augustin (De Cons., u. 70) has observed, it does so well. For because the priests had said, " God forbid" (Absif), denying that what Christ had said would come to pass, He proves the contrary : because the stone which they, the builders, had refused was made the head of the corner, and whosoever fell upon it would be broken, but upon whom it falls it shall grind him to powder. Christ, as in other places, suddenly changes His metaphor ; for the Church which He had before compared to a vine He now compares to a building which God has built, as does S. Paul (i Cor. iii. 9 ; 2 Cor. xiii. 10 ; and Ephes. u. 21 ; w. 12), and those whom He had before called husbandmen. He now calls builders ; Him whom He had before called the Son He now calls a Stone, as S. Jerome and Euthymius have observed. It is a customary metaphor in Scripture to call Christ a Stone (Isa. xxviii. 16 ; Dan. u. 34; Zach. iii. 9). Christ is the Stone hewed out of the mountain without hands. Christ is called a Stone, in respect of the Church, as having a firm foundation, as S. Paul says (i Cor. iii. n ; Eph. u. 20). Nor is it doubtful that David (Ps. cxvii. 22, whence this text is taken) spoke of Christ and called Him the Stone, which not even these priests themselves, the enemies of Christ, could deny.
The stone. The stone, lapidem, is put by a Hebraism, which the Septuagint (Ps. cxvii. 22), and the Greek interpreter of S. Matthew, and the Latin have followed : for \i6os and lapis in quern is read for lapis quern.
Which the builders rejected. This is also a Hebraism in which the participle 04*080fjiovvres, cedificantes, is put for the substantive — cedificantes for cedificatores . It has been a question as to who are the men called builders by Christ, and by David before Christ S. Chrysostom, Euthymius, and Theophylact think that it meant the priests alone, because they were in a manner the architects of the ancient Synagogue, and built it ; that is, they taught : for to build is to teach, as Jer. i. 10, and as S. Paul speaks (Rout. xv. 20 ; i Cor. iii. 10; Gal. u. 18 ; EpJies. u. 20), who calls himself an architect of the Gospel (i Cor. iii. 10). S. Peter seems to allude to this passage (Acts w. 1 1) : " This is the stone which was rejected by you the builders ". Others think that all the Jews together are meant ; because all, though not each one in particular, " rejected " Christ ; that is, threw aside, as useless and without value for the building, as the wicked say in Wisdom u. 12 : " Let us therefore lie in wait "
The same is become the head of tlie corner. Christ is called the head of the corner for three reasons : 1. First, because it is the strongest stone of the whole building, and that which holds together and supports all the others, as S. Peter says (Acts w. 11) where he opposes the head of the corner to reprobation, and as Isaiah (xxviii. 16) calls the precious stone, honorem injuries ; that is, the stone which is placed in the most honourable position. In the same sense S. Paul says to the Ephesians (u. 20) : " You are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone," explaining the highest and first on which all the others depend to be the chief corner-stone. 2. Because it is a stone of offence to many. For corner stones often stand out from the building, so that careless passengers are apt to strike against them in passing, as the Jews did against Christ. So S. Peter (/ Epist. u. 7, 8). In the same sense S. Paul wrote to the Romans (ix. 32, 33). 3. Because He unites the Jews and Gentiles into one among themselves, as S. Paul says (Eph. u. 14). This explanation is followed by almost all the Ancients : Origen (Tract, in Matt. xix.J ; S. Hilary (Can. xxii.) ; S. Augustin (On Ps. Ixxxviii. and cxix., and Tract, in Johan., and Serm. xviii., xlix., de Verb. Dem.) ; S. Jerome, Theophylact, Bede, and Euthymius (in loc.\ Christ seems to have united all these senses in Himself: 1. Because He signifies that though rejected by the Jews He would be held in the greater honour by the Gentiles. 2. Because He foretold that the Jews would dash against Him and be broken : as He said, Qui ceciderit, " Whoever shall fall ". 3. He showed that He would make this a gain, for from being rejected by one people He would have two instead of onej that is, as the corner-stone unites and connects two walls of a house.
By the Lord this has been done. It is said to have been done by the Lord, because it was done by the Lord alone, not by human design ; that when the Jews did not believe, the Gentiles should do so ; as is shown by the grafting of the wild into the good olive-tree, as described at length and with great skill by S. Paul (Rom. xl).
And it is wonderful in our eyes. It justly seemed wonderful to the Jews, in whose person this was said by David, that the grace of Christ should be given not only to the Jews, but, when they had wickedly rejected it, much more abundantly to the Gentiles. For even S. Peter himself, now made to be the chief of the Apostles, did not understand it (Acts x. 14), nor possibly could have understood it, except the sheet had been letdown from heaven, filled with all kind of animals, to teach him.
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The kingdom of God shall be taken from you. This is the conclusion of the parable, by which is signified the abolition of the Synagogue and the transference of the Church of God, which is here called the kingdom of God, and is described above as the vineyard, to the Gentiles, as SS. Paul and Barnabas said to the Jews.
Yielding the fruits thereof. To advance which the vine was planted, and to collect which the servants were sent by the Lord. When it is said, " Shall be given to a nation yielding the fruits thereof," it is not that merit is meant, but the cause of its being given to the Gentiles, that they would yield the fruits of it, that is, would cultivate it well and render the fruits to the owner. Indirectly, the sin of the Jews is noted for which it was taken from them, namely, that they did not render the fruits of it. S. Paul uses similar language to the Romans (xi. 19, 20).
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And whosoever shall fall on this stone shall be broken. It is clear that Christ here means to show a twofold kind of punishment — a lesser and a greater ; as one who falls upon a great stone hurts himself and often breaks a bone, but is injured much less than if a stone had fallen from some high place upon him, for this would destroy him utterly. The question is what is meant by falling upon the stone and the stone falling upon the person. It cannot be doubted that the metaphor is taken de medio ; for when a man falls upon a stone he does not fall with such violence as to suffer any injury or fracture of limb. And who can doubt that to fall upon a stone is to stumble at Christ as at a stone ? for He is termed a stone of stumbling and a rock of offence by Isaiah (viii. 14), and in I Peter u. 8. The Author, S. Jerome, and Bede think that they who believe in Christ, but commit sin and offend Him, fall upon the stone, because they are punished, indeed, but more lightly ; but upon those who do not believe in Him the stone falls, that is, they are punished more heavily. S. Chrysostom, S. Augustin (Serm. xl. de Verb. Dom^ Euthymius, and Theophylact seem to think that to fall upon the stone is not to believe in Christ ; which would appear to be the true sense, because the falling upon Christ is spoken of in the same sentence as that in which Christ is called the Stone of Offence. He is, therefore, called such, because many who saw His miracles, and ought to have been brought by them to believe in Him, were so far from doing so that they rather made them a reason for calumniating Him. This is to fall upon the stone ; and S. Paul to the Romans (ix. 33) and S. Peter (Ep. I, u. 7, 8) seem to have spoken to this effect : " To you, therefore, that believe ". Not to believe, then, is to fall upon the stone ; but what it is for the particular stone to fall upon a particular person is more doubtful. S. Chrysostom, Euthymius, and Theophylact say that it is nothing more than that Christ was angry ; but this will hardly seem to be probable. S. Augustin seems to speak to better purpose {Serm. xl. de Verb. Dom. ) — that the stone falling upon anyone is Christ coming from heaven to judge and condemn. It is the same, therefore, as if Christ had said that whoever does not believe in Him is miserable even in this life, that is, he falls upon the stone, but that he will be far more miserable in the next life when He condemns him, that is, when that stone had fallen upon him. In the same way S. John in the Apocalypse (u. 1 1 ; xx. 14 ; xxi. 8) speaks of the first and second death as if to distinguish between two punishments — the one greater, the other less.
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v. 1 et cum appropinquassent lerosolymis et ve?iissent Bethphage admontem Oliveti, Bethphage secundum talmudistas prope lerusalem situm erat, immo ipsi urbi quandoque accensebatur, ita'ut is solum quiesset extra moenia Bethphage diceretur esse extra lerusalem (cf. Light foot, Genturia clioror graphica cap. 37; vol. 2 p. 198 seq.; Wunsche p. 240). Norn en communiter explicant (domum grossorum vel) domum ficorum 1 (cf. Liffhtfoot\..z. Buxtorf , Lexic. chald. p. 1691; Schanz, Keil, Weiss) quibus non parum nobilitatus erat mons Olivetus , quamvis enim ab olivis nomeii desumeret, produxit tamen et ficus et palmas (Lightfoot 1. c.). Mons Olivetus orientem versus ab urbe aberat stadia quinque, ut ait Joseph us (Antiq. 20,6); iamvero Act. 1,12 iter sabbaticum abesse dicitur ab urbe, quod iter octo stadia complectitur; nee tamen pugnat Lucas cum losepho; nam hie spatium metitur ad primam basin Oliveti, ille ad locum Oliveti, ubi ascendit Servator; distabat primus pes mentis ab urbe stadiis quinque; at Ghristus ascensurus monfcem scandit ulterius per tria stadia (Lightfoot 1. c. cap. 40 p. 201). 1 Verum aliae quoque explicationes sunt propositae. Exponitur Byi0cpY^ olxo; .X.is in Onomast. sacr. ed. de Lagarde, 173,58 et 18.2,94 et 201,50; proinde quasi locus ocoursus (yxSi), fortasse locus quo complures viae convergunt? ad quam explanationem congruit quod in Thesauro syriaco, ed. Payne Smith, p. 493 praetor explicationem communem (domus ficus, locus cypri herbae) etiam adclitur alia bivium, quae affertur ex Iesu Bar-Alii Lexic. syro-arab. Praeterea in Onomast. 1. o. alia quoque affertur interpretatio : oT/.o? aid^a-co? ^ cpdtpayYos, quae simili modo etiam habetur in Thes. syr. 1. o. et cui ex parte congruere videtur quod pGS? (Gen. 14,7) apud talmudistas redditur MSQ (cf. Lightfoot 1. c.). Apud Orig. legitur : domum maxillarum interpretandum esse dicimus, quae Villa erat sacerdotum (Jf . 13, 1429). Idem adoptavit 5. Hier. ; cuius interpretations rationem Buxlorf- (Lexicon chald. p. 1692) exvoce syriaca $3S maxilla repetit. Alii domum fontis explicarunlr ex voce i^S quam ludaei graecissantes ex g'raeco Ttrfyif) efformarunt. Vocem. Bethaniti, Orig. explical' domum obedientiae, quae explicatio etiam apud S. Hier. Bed. JRa&. Pascli. etc. legitur. Recentiores vocem varie derivant : ijin 7113, domum dactylorum explicat Lightfoot 1. c. p 202; alii ni3ST nn locum depressions vel domum miseri. Hodie viculus appellatur el-Azariye, nomine a Lazaro deprompto quasi Lazarium. In niagna itaque urbis vicinitate Iesus ingressum suum praeparat : tunclesiis misit duos discipulos, inserens-ftmc cum emphasi evangelista ad tempus grave quod instetnos attentos reddere videtur. Sunt qui quaerant quinam discipuli missi sint. Uti Luc. 22,8, ita hie Petrum et loannem intelligi posse coniectant lans. Lap. Ed.; Petrum et Philippimi S. Ambrosius, Bed. Rab.; alii ob rationem mysticam qua in asina ludaeos, in pullo gentes designari arbitrabantur, in his duobus 1. lla quidem communiter explicant. At cum H3S significet proprie grossum, ficum im discipulis praesignari Petri apostolatum ad circumcisionem et Pauli ad gentes opinabantur (cf. Orig. Hier. Theoph. Pasch.}. Sed satius est dicere cum Maid. : qui duo illi fuerint discipuli prudentis est interprets non inquirere ; prudentis lectoris libenter ignorare , cum evangelistae non expresserint , expressuri utique, si quid nostra interesse iudicassent . Eos mittit
In triumphal! ingressu in urbem Iesus se palam profitetur Messiam et tamquam talis a turba quoque salutatur. Agitur hie itaque, ut S. Thorn, dicit, de gloria Ghristi. Duces et principes gloriosum Messiam ac triumphatorem expetebant; Iesus se iis ut talem hac occasione exhibet; nihilominus eum reiiciunt; unde maior quoque illorum contumacia declaratur. Iesus clariiis se ipsum revelat (S. Chrys.} et specimen quoddam regni sui exhibet seseque Messiam comprobat (lans.), simul ipso hoc triumpho clare indicans indolem ac naturam regni sui, quia ita regiam suam dignitatem ac magnificentiam ostendit, ut tamen non desereretsuminamhumilitatemac mansuetudinem. Faucis itaque diebus antequam ad supplicium raperetur ut pseudochristus, urbem ingreditur cum tanta demonstratione dignitatis suae, ut a turbis salutetur verus Dei Christus, rex ille Israel desideratus et exspectatus; quapropternullus queri potuit ignotam fuisse sibi illam Iesu dignitatem (Lamy} . Nam post loannis baptistae testimonia , post tot Iesu miracula et enuntiationes de se, de sua a Patre missione cum haec ipsa sollenmis suae dignitatis manifestatio accederet, quis bonae mentis anceps haerere potuit quern se esse Iesus profiteretur atque probaret? Verum aeque certum est principes synagogae et duces populi, sacerdotes et pharisaeos per hanc eius gloriam ad maiorem iram et invidiam esse provocatos (Si Thorn.} et accensos ad mortem ei inferendam (fans'. Lap.). Opinio est satis communis Iesum sollemni modo in urbem ingressum esse die prima hebdomadis et die 10 mensis nisan (cf. lans. Lap. Lamy , .Reischl, Bisp. Schanz, Fil. Wieseler, Chronologische Synopsep. 391; Beitraege p. 264; Keil, Keim, Mansel, Ed.}. Neque bic dies caret significatione. Die enim decimo nisan praecepium fuit Israelitis, ut agnum pasclialem quisque eligeret (Ex. 12,3) et pro immolatione die 14 facienda seponeret; Iesus itaque, verus agnus paschalis, agnus Dei qui tollit peccata mundi, eodem die se ipsum in urbem intulit quo agnus paschalis designabatur et ornari solebat (cf. lans. Lap.}. Proinde ea quoque re typum agni paschalis in se expressit. Deinde hac die, die prima hebdomadis , velut victoriosus rex cum ramis palmarum ingredi voluit urbem , quod eadem die post septimanam expletam recvirrente devicta morte gloriose erat resurrecturus ac regnum suum gloriosum auspicaturus. Decima quoque dies mensis primi insignis olim fuit quod in ilia losue typum Christi etiam nominis similitudine prae se ferens cum tot6 populo transito lordane ingressus sit promissam illis terrain (los. 4,19; lans:}. Atque haec sententia diem palmarum incidisse in diem decimam nisan, in diem primam hebdomadis, satis ex ipsis evangeliis confirmatur. Ex loan. 12,1 discimus Iesuin ante sex dies paschae venisse Bethaniam. lam dies 14 nisan quo ex legis praecepto agnus paschalis immolanclus erat, quo igitur pascha celebrabatur, vocari potest pascha, ita ut dies sextus ante pascha sit dies sextus ante diem immolationis agni paschalis. Atque haec explicatio TOU rca^a ex ipso evangelio loannis commendatur ; ubi enim de ipso die sollemni mentionem facit, TTJV loprflv TOO rcaa^a 13,1 commemorat. Adde quod iam Num. 33,3 dies decimus quintus mensis primi vocatur ercaupiov TOU -nry.G^a alter dies phase , postridie paschatis, atque eodem modo los. 5,11 ; et cum Lev. 23,5 dicatur : quartadecima die mensis ad vesperam phase (pascha) Domini est, idemque Num. 28, 16 etEz.45,21,facileexplicatur, cur dies 14 vocari potuerit paschatis nomine. Atque etiam losephus diem 14 nisan vocat-rvjv (vip'pav) TOU rcas^a; scribit enim : TO^TTTVI xai f^e/caT'/i ^la^e'j^eTai TYJV TOU nfayu. vi TO>V au[/.(ov eopTvf (Antiq. 3,10. 5). Certum quoque est S. Iiistinum aliosque nomine -Troco^a designare diem decimum quartum. lam ex synopticorum narratione evidens est diem primum azymorum quo pascha immolandum erat i. e. diem 14 nisan incidisse in feriam quintam. Proinde vrpo e Y)f/.epwv designat sextum diem ante diem 14 nis.an 1 i. e. diem octavum eiusdem mensis, qui incidit in feriam sextam. Venit ergo Iesus in Bethaniam feria sexta (et si illud TOU iraa^a loan. 12,1 tempus immolationis declarat, feria sexta post meridiem versus vesperam), sabbato ibi mansit eique coena parabatur, sicut ludaei generatim sabbatis convivia sollemnia instituere solebant , et die decimo nisan , die primo hebdomadis (in crasiinum post coenam loan. 12, 12) sollemniterin urhem ingressus est. Pe diebus hebdomadis rescerta est; num quoque de 14 nisan, vide postea. Idem tempus etiam ex narratione Marci et Matthaei colligitur. Nam quae Marcus narrat 11,1-11 ad diem ingressus spectant, quae 11,12-19 ad diem post ingressum, quae 11,20-14,1 ad diem secundum post ingressum. lam eo die dicit Christus : scitis quia post biduum pascha fiet et azyma (cf. Matth. 26,2 Marc. 14,1); pascha auteiri et azyma . erant feria quinta, et proin ea verba dicta sunt feria tertia et ingressus in urbem iterum incidit in diem primum hebdomadis, diem 10 nisan. Quare sententiae illi tuto acquiescere possumus, quae insuper symbolica significatione quae ex eius temporis ratione consequitur valide commendatur. Merito itaque Ecclesia, ut feria sexta mortem Domini commemorat , ita die dominica diem palmarum celebrat et sequenti dominica diem gloriosae resurrectionis. Uti plurima alia , ita synoptici quoque hoc loco omittunt' referre Iesum Bethaniae commoratum esse , id quod loannes 12,1 seq. narrat; Bethania autem quasi stadiis quindecim ab urbe aberat (loan. 11,18). Ex hoc vico Iesus profectus est ad ingressum triumphalem quern quomodo praeparaverit narrat evangelista
21:2
v. 2 dicens eis : ite in castellum quod contra vos est, in oppidulum quod vobis est ex adverse ; ipsum intelligi Bethphage, cum alius vicus non nqminetur, certum videtur ; et statim invenietis asinam alligatam et pullum cum ea; solvite et adducite mihi; explicite effertnr Iesum ipsum pompam illam instruxisse; qui enim eousque omnia itinera pedes confecit, in maxima urbis vicinitate prima vice eum dimittit morem. Quare iam indicat se sollemni modo velle urbem intrare neque ullo pacto cum narratione consistit quod aliqui somniarunt Iesum solum cessisse studio ardentissimo et desiderio comitum qui suam euga Iesum admirationem tali pompa voluerint palam demonstrare (Neander, de We tie, Weizsaecker], Ipso mandato Iesus ostendit se scire occulta et remota; item
21:3
v. 3 et si quis vobis aliquid dixerit, soil, quid facitis solventes pullum? quare solvitis? cf. Marc. 11,5 et Luc. 19,31. 33; dicite quia Dominus his opus habet et confestim dimittet eos; uti factum esse Marc. 11, Get Luc. 19,34 narratur; Matthaeus rem brevius v. 6 perstringit. Iesus se probat non solum rerum futurarum praescium, verum etiam dominum animorurn , qui quocumque voluerit inclinabit corda hominum (Prov. 21,1). Oraculum propheticum Iesum eo eventu complevisse atque in ea pompa se omnibus ipsa re demonstrasse Messiam et voluisse ut hac oraculi impletione 1 revera agnosceretur Messias, evangelista explicite inonet prophetia adducta (id quod alii synoptici non faciunt)
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v. 4 hoc autem totum factum est, ut adimpleretur quod dictum est per prophetam dicentem :
21:5
v. 5 dicite ftliae Sion : ecce rex tuus venit tibi mansuetus sedens super asinam et pullum filium subiugalis; illud dicite ftliae Sion non legitur apud Zachariam, sed Is. 62,11, quo loco pariter de adventu Salvatoris sermo est : dicite filiae Sion : ecce salvator tuus venit; unde etiam explicatur cur in aliquibus legatur additum per Isaiam (cf. lect. var.). Sunt qui censeant evangelistam revera duo ilia oracula Is. 62,11 et Zach. 9,9 in unum conflasse, id quod sacri auctores novi testament! quandoque faciunt. Ipsa verba Zachariae ita referuntur, ut sensus oraculi fideliter exprimatur neque tamen omnino accurate transscripttis sit neque textus hebraeus neque versio alexandrina. De textu hebraeo vide quae dixi in commentario ad eum locum (Proph. min. II p. 319 seq.). Oraculum Zachariae incipit ab adhortatione gaudii et laetitiae : exsulta satis (i. e. valde) filia Sion, iubila filia Jerusalem sollemne est incolas urbis (habitationem) metaphora filiae urbis designare ecce rex tuus veniet tibi, tuus soil, diu iam promissus , qui unus post abiectum Sedeciam ex vaticinio Ezechielis exspectandus est rex, cuius est regni ius et cui lahve illud dabit (Ez. 21,27); veniet tibi, pro te, in tuum emolumentum, ut te salvet bonisque compleat, uti similiter Is. 9,6 : parvulus natus est nobis, filius datus est nobis. Sequitur in oraculo : iustus et salvator (<KOWV; itaLXX; similiter Syrus , Chald. ; hebr. yuh'a salvatus), quae verba Matthaeus non retulit. Porro rex Israel , Messias , describitur icpau? , neque satellites habens neque qui lanceam, gladium aut fasces ferant, sed multam prae se fereris mansuetudinem et humanitatem (Euth.}', hebr. w pauper, mansuetus , mitis, modestus (Gesenius, Thes. p. 1050); quam indolem inipsa pompa exhibet, dum non equo bellicoso vehitur, sed sedens super asinam et pullum ftlium subiugalis, LXX s77ie^vi>tw<; ewl ij7rouyiov >4al molov veov hebr. ascendens super asinum (npn communiter asinum desig-nat ; semel 2 Sam. 19,27 gen. femin. adhibetur) et pullum iilium asinae; per vmo'Ojytov in versione graeca explicari solet hebraea vox man. In oratione contexta apud Zachariam adest optima oppositio inter expugnatorem superbum bellatoremque sanguinolentum et inter Messiam regem pacificum et mansuetuiri ; quare rex Messias describitur non currus agens , ut ceteri reges , non vectigalia exigens , non terrorem incutiens et satellites circumagens , sed modestiam hinc quoque (quod asino vehitur) magnam exhibens Est enim symbolum pacis , mansuetudinis , humilitatis quod asino vectus suam agit pompam. Atque hanc indolem regis Messiae propheta ilia imagine praeprimis adumbrat. Placuit autem divinae providentiae , quo omnibus prostaret argumentum facillimum et efficacissimum, oraculum illud verbotenus impletum ut in Iesu cerneretur. ludaeos oraculum Zachariae de rege Messia intellexisse omnino cerium est. Id nempe elucet ex locis sat multis talmudicorum et rabbinorum quos collegerunt Raymundus Martinus in opere : . Pugio fidei adversus Mauros et ludaeos p. 3 dist. 3 cap. 16,1 et Galatinus (de arcanis cath. verit. lib. 8 cap. 9; 10,2. 6), Lightfoot ad hunc locum Matth., item Wetstein, Schoettgen (horae hebr. Ip ? 169; Up. 101. 104 seq. 139. 169 etc.), Reinke (Messianiscbe Weissag. IV p." 115-119). Pauca in medium proferre sufflciat. A.dnotat Wetstein haec : magno consensu ludaei dictum Zachariae de Messia explicant; r. Salomo : non potest hoc exponi nisi de rege Messia; r. Saadias Gaon in Dan. 7,13 : annon scriptum est de Messia : humilis et equitans super asinum? ganhedrin fol. 98,1 : dixit Sapor rex Persiae ad Samuelem : vos dicitis Messiam ksino vectum adventurum esse ; mittam ei equum variegatum quern habeo; etc., etc., cf. Bochart, Hieroz. I, lib. 2 cap. 17. Discipuli iussa exsequuntur
21:6
v. 6 eiintes autem discipuli fecerunt sicut praecepitillis Iesus
21:7
v. 7 et adduxerunt asinam et pullum et im~ posuerunt super eos vestimenta stta; nescierunt sell, utro animali uti vellet; vel decebat ut animal utrumque in tali pompa non sine quodam ornatu incederet; quare pro phaleris et tapetis et ephippiis imponebant TOC t(/.<ua i. e. pallia sua , vestes superiores (cf. hebr. nSnu; ) et eum desuper sedere fecerunt ; graece'e/ scdit super ea, scil. super vestimenta , uti plerique cum Theoph. Euth. Cai. accipiunt; neque valet quod Schegg obiicit nimis esse evidens Dominum non sessurum iuxta vel infra vestimenta, etproin desuper referendum esse ad animalia. Ut in multis aliis, descriptione singula quaeque et minuta quoque designantur. Quae explicatio magis obvia et facilis est quam altera, adhiljeri numerum pluralem per modum synecdoches vel enallages numeri, qua pluribus indefinite tribuitur quod illorum uniconvenit, cnius rei exempla habentur v. \ Gen. 8,4. Matth. 26, 8; 27,44 (Lamy}. Christum enim solum pullo vectum esse, certum est ex aliis tribus narrationibus , in quibus tantum pulli mentio fit (Marc. 11,7. Luc. 19,35. loan. 12, 14), idqueinterpretes long'e plerique etiam in hoc loco Matthaei explanando statuunt (cf. Euth. Br. lans- Maid. Tost. qu. 17, Calm. Lamy , Am. Bisp. Schegg , Sc/ianz , Fil.]. Ratio autem cur asina quoque adducta est facile inveniri potest ; erat enim pullus aclhuc indomitus neque assuetus labori (cf. Marc. 11,2); quare adducitur cum eo mater quam sequi et qua comite tranquille et ex ordine procedere consuevit ; a matre autem separatus einsmodi pullus difficile regitur nee quieto modo incedit. Voluit itaque Christus in hac quoque re subsidium naturale adhibere neque ratione quadam praeternaturali vel miraculosa pullum iuniorem dirigere. Selegit autem pullum, super quern adhuc nemo hominum sedit; Deo enim primitiae consecrandae sunt atque convenit ut Christo inserviat animal quod nonclum alia praestitit servitia , sicut ex lege praecipitur, ut ad res sacras adhibeantur inmenta quae nondum portaverint iugum nee laborem subierint (cf. Num. 19,2. Deut. 21,3. 1 Reg 1 . 6,7). Cur Iesus utrumque animal ad se adduci iusseriV multi explicant symbolice; atq'ue plerumque .ita ut in asina quae iam portaverit iugum repraesentetur populus iudaicus, in pullo vero lascivo et libero (S. Hier.} gentium nationes; utrumque animal adduci et hanc esse prophetiam et synagogae et gentibus salutem a Ghristo offerri; ita iam S. lustinus c. Tryph. cap. 53, Orig. et synagogani et gentes fuisse peccatis alligatas, sed per Ghristi discipulos utrumque populum debere solvi et ad Christum adduci; similiter S. Chrys. per pullum signiflcari Ecclesiam, populum novum, olim impurum, postquam autem Iesus insederit purum effectum; discipulos solvere subiugalia, quiaper apostolos et ludaei credentes etnos vocati simus, et simili modo S. Hier. op. imp. Bed. Rob. Pasch. Br. Thorn. Tost. qu. 17. Hac explicatione symbolica alii etiam fulciunt opinionem Christum successive vectum esse et asina et pullo (cf. T/ieoph. Br. Cai. Dion. Lap.Sylv.), quam sententiam tribus aliis narrationibus reiici iam supra dictum est. Neque verbis Matthaei ullo modo commendatur neque ex oraculo Zachariae colligi potest. In h6c enim oraculo super asinum et pullum filium asinae ita accipi facillime potest ut et sit epexegeticum : super asinurn , et quidem super pullum , qua locutione vocabulo priori nil novi additur, sed dictio generalis certo quodam modo determinatur et circumscribitur. Qui modus particulae e^saepius advertitur; vide meum comment, in Proph. min. II p. 321. Praeter illam animalium acceptionem satis communem etiam aliae propositae sunt. S. Hil. in asina figuratam cernit Samariain alieno et peregrino obsessam dominatu quae per apostolos solvatur et Domino suo reddatur, per pullum novellum, contumacem, durum omnia gentilis ignorantiae vitia; aliter iterum S. Ambrosius : quia in duobus hominibus uterque fuerat sexus expulsus, in duobus animalibus 'sexus uterque revocatur; ergo illic in asina matre qu^isi Evam figuravit erroris, hie autem in pullo generalitatem populi gentilis expressit; et ideo in pullo sedetur asinae (in Luc. lib. 9 n. 4; M. 15,1794). Tempore antique mos erat nobilium asinis vehi ; ita Abraham Gen. 22,3, Moyses Ex. k,20, Balaam Num. 22,21 ; in cantico Deborae principes Israel describuntur : qui ascenditis super nitentes asinos (lud. 5,10); de lair iudice legitur : habens triginta filios sedentes super triginta pullos asinarum (10,4; cf. 12,14). Postea tempore regum magis invaluit mos equos nutriencli; cf. 3 Reg. 4,26, 10,28. 2 Par. 1,28 etc. ; attamen nunquam vile vel turpe erat asinis vehi. Notum est ea animalia in regionibus orientalibus multo esse alacriora formaque magis eminere quam in nostris locis ; quare v. g. laudi vertitur quod Issacliar asinus fortis appellatur (Gen. 49,14). Nostro loco significatio colligi debet ex vaticinio Zachariae i. e. ex oppositione ad expugnatorem bellicosum et ex verbis adiectis; praeterea ipso hoc ingressu triumphal! qui fit super pullum asinae satis declaratur Iesum nullo modo-vi et armis regnum esse conditurum temporale neque se praebiturum ducem ad expeditionem bellicam qua Romani e Palaestina expellantur, id quod ludaeorum plerique a Messia exspectabant, uti in psalmo 17 ex iis qui Salomonis dicuntur clare enuntiatur. Iesus regiam suamac divinam maiestatem potestatemqne qua animos regere et inclinare possit quocumque voluerit etiam eo ostendit quod subito sine ullo verbo aut signo alio maximum in ttirba excitat studium se honorandi et pompam triumphalem sibi parandi
21:8
v. 8 plurima autem turba slrdverunt vestimenta sua in via; ita. olim quoque honorarunt lehu, postquam audierunt : haec dicit Dominus : unxi te regem super Israel; festinaverunt itaque et unusquisqne tollens pallium suum posuerunt sub pedibus eius (4 Reg. 9,12. 13); alii autem caedebant ramos de arboribus et sternebant in via, uti in pompis sollemnibus fieri solebat; cf. 1 Mach. 13,51 intraverunt in arcem cum laude et ramis palmarum et 2 Mach. 10,7 thyrsos et ramps virides et palmas praeferebant ei (ludae Machabaeo) , qui prosperavit munclari locum suum; similiter in textu graeco ludith 15,12. Eundem morem ad laetitiae manifestationem et ad honorandos viros. principes multoties apud antiques esse observatum ostendit Wetstein ad h. 1. ; inter alia legitur in targum ad Esth. 10,15 : cum exiret Mardochaens porta regis, plateae erant myrtis stratae et atria purpura. Atque talis exsultationis exhibitio quae fit floribus sparsis ramiscjue viridibus plane sua quasi sponte pro hominum indole exsistit. Unde et propter exempla ilia et propter humaime naturae impulsum qui ubique idem estridendus est Wiinsche, qui ad h. 1. monet sine ullo dubio vel errasse evangelistam, dum ritum et caerimoniam festi tabernaculorum attribueret festo paschatis, vel consulto ritum ilium ad hunc diem festum transtulisse. De festo tabernaculorum vide Lev. 23,40; num Wiinsche censebit etiam Apoc. 7,9 exhiberi festum tabernacnlorum? Uti ex loan. 12,12. 13 discimus, turba multa quae venerat ad diem festum etiam ex urbe obviam processit Christo ovans et ramos gestans ; praeterea festivo moclo eum comitabantur alii mnlti ex Bethania. Has duas turbas etiam Matthaeus indicare videtur scribens
21:9
v. 9 turbae autem quae praecedebant, eae videntur fuisse quae ex lerusalem audito nuntio obviam ei iverunt , et quae sequebantur clamabant dicentes : hosanna filio David, benedictus qui venit in nomine Domini; hosanna in altissimis! uti in pompa triumphali fit , laetis acclamationibussalutant Iesum eique auxilium divinum adprecantur. Verba deprbmpta sunt ex Ps. 117 (118 hebr.), 25. 26. Et hosanna quidem, hebr. N3 njnuJin 1 LXX dwaov vf , quod interprelatus est Symmachus : salvum fac, obsecro (S. Hier.} idem est atque : opitulare, quaeso. Iesum itaque salutant filium David , Messiam et ei opera ;et auxilium divinum adprecantur, ut soil, in opere messiano Deus ei victoriam prosperet. Bene explicat lans. :- non ergo his verbis sibi a Christo salutem precantur, sed gaudentes se iam accepisse quern exspeclaverunt Messiam eumque cum gaudio in regem suum suscipientes precantur illi a Deo contingere salutem et omnem felicitatem ac prosperitatem , ut sab illo et per ilium etiam ipsi salvi sint et felices vivant ab omnium hostium tyrannide qua premebantur lib.erati .(similiter Maid. Lap. etc.). Eodemque modo explicari oportet bened/ictus qui veniti. e. sit benedictus a Deo, Deus illiben'efaciat, prosperet ac secundet regnum ipsius, ut per eum etnossimus benedicti (fans.)', in nomine Domini, nomen Dei ponitur pro ipso Deo sed eo modo ut totum id designetur quod Deus revelatione sua nobis manifestavit ; nomine enim rei naturam virtutesque desighare aliisque rem solemus indicare (vide quae dixi in comment, in Is. I p. 293) ; proinde in nomine Domini venit qui venit in unione cum Deo qui se hominibus manifestat et ut se hominibus manifested Ex hac autem unione cum Deo qui aliis se manifestare et aliquid largiri vult facile sequuntur illae explicationes quae communiter feruntur : venire tamquam missum a Deo, venire tamquam personam Dei gerentem, eius soil, auctoritate , fiducia. Posset etiam iungi benedictusin nomine Domini, ut soil, benedictio ei contingat eique exoptetur ex unione cum Deo qui beneficia largiens se manifested Pro qua iunctione afferri potest quod omnes benediction es dari perhibentur in nomine Domini (cf. Num. 6,27. Deut. 21,5. 2 Reg. 6,18). Sed prior iunctio communiter adoptatur. Demum additur hosanna in altissimis i. e. salvum fac coelitus ; in altissimo throno tuo da salutem, ut soil, inde descendat et filio David nobisque uberrime fiat. Rogant enim Deum ut de coelo , divinitus , mirabiliter novum regnum servet (Maid.}] unde idem est ac si dieeretur : de altissimo coelorum culmine salva et fortuna regem Messiae (Lap.}. Aliqui explicant : salva tuquies in altissimo coeli throno, suppleto articulo o vel 6 wv (uti lans. Vatablus, Galomus, Benc/el, Kuinoel} , sed bene iam contra excipit Maid, hoc minis durum et inusitatum videri et Lap. similiter earn suppletionem reiicit. Pariter reiici debet, quod Euth. et Fritzsche volun't appellari angelos ut ipsi quoque in coelis salutem adprecentur. Psalmus hie ex quo verba priora repetita surit .pertinet ad magnum quod diciturHallel (Ps. 112-117; hebr. 113- 118) vel magnum ludaeorum Alleluia,' quod in coena quoque paschali itarecitabatur,utPs. 112. 113antecalicemin coena secundum,Ps. 114- 117post coenam ad calicem quartumcanerentur. Quare verba haecipsa temporis ratione turbis familiaria erant. Insuper istud Hallel etiam in neomeniis et in festo encaeniorum recitari solebat. Praeterea in mischna tract, de tabernaculis (succa) refertur quolibet die septem dierum festi tabernaculorum altare semel festiva pompa circumdari et dici Ps. 118,25 : hosanna. (cf. Surenhusius II p. 274; cap. 4,5). Immo Buxtorf refert festum istud vocari hosanna, et septimum diem v dici hosanna magnum, et preces eo tempore fundendas pariter vocari hosannoth et fasciculum quoque salicum (de quo Lev. 23,40) appellari hosanna, quia in eius circumgestatione et cpminotione subinde acclament hosanna (Lexicon chald. p. 992). Adde quod Agellius iam notat ad Ps. 117,26 benedictus etc. : Hebraei volunt haec verba sacerdotumillius temporis esse qui Israelitas ad templum adeuntes hac forma imprecation isexcipiebant (similiter Schegg, Fil. Ed. Delitzsch ad Ps. 118). At quamvis igitur haec verba satis familiaria essent populo, tamen dubitandum non est, quin turbae npn caeco et inconsiderato impetu consuetudinis , sed divino quodam insdnctu impulsae in eas voces proruperint (Maid.) et Iesum Messiam, filium David, celebrarint. Cum grat-ia, ut aiunt, supponat naturam, voces hae notae erant; sed quod eas usurpabant et filium David compellabant et pompa festiva regem Messiam in regiam suam , in templum, comitabantur , id erat altioris consilii divini et impulsus a Iesu animisimpressi. esse quia neque Graecus neque Latinus hoc interpreted potuit, sic illud : qui dicit fratri suo raclia; nam et haec interiectio esse perhibetur affectum indignantis ostendens^ (in loan, tract. 51,2; M. 35,1764). Veram interpretationem tradit S. ttier. 1. c. recurrens ad Ps. 117 et statuens ibi Aquilam, Symmachum, Theodotionem et quintam edi>onem exprimere orwuov >i, nos autem pro osianna corrupte propter ignorantiam dicere osanna : s sa'lvifi ca 'vel salvum fac. Scribit S. Pasch., id quod in codicibus habetur osanna filio David quibusdam visum esse latinius esse ut dicatur : osanna fill David, vocativo casu, ut sit sensus : obsecro, flli David, salvum fac; quod et plures in suis codicibus emendare iam ausi sunt . Atque revera ftli David legitur in dub eg lich wil, filii in ken rush; itemque ad v. 15. Sed de tali lectione merito iudicat S. Pasch. ; quod non immerito temerarium esse videtur, cum et graeci codices et latini quoscumque inspicere potui dativum habeant casum ; quern dativum lans. Maid. Lap., explicant ex b cui jwin saepius iungitur (Deut. '22,27. los. 10,6. lud. 7,2. 1 Sam. 25,26. Ps. 44,4; 86,16). Quomodo in ea pompa et regia Christi dignitas et eius declaretur humilitas, hisce lans. fere exponit : regiae potentiae fuit et magnificentiae indicium, quod ad solum iussum et necessitatis significationem domini iumentorum cesserint ei usum illorum, quod discipulis quos miserat pra'edixit, ita esse eventurum; deinde quod iumento insiclens vectus fuit, cum semper solitus fuerit pedes incedere, quodque tarn concordibus animis tantoique applausu et veneratione a populo multo libere acclamatum est non obstantibus pharisaeorum prohibitionibus, quibus etiam pridem canturn erat, ne quis ilium confiteretur esse Christum, et acclamatum est non quibuslibet verbis sed Scripturae verbis; postremo quod templum ingressus caecos et claudos curavit. His enim cunctis cleclaravit omnia sibi cognita et suae potestati esse subiecta omniumque corda se habere in sua potestate ut inclinare possit eo quo velit. At humilitatis fuit quod alieno et accommodatitio iumento usus sit quod asello insederit nihil minus quam regio vectore, quod pauperum discipulorum vestimentis, non aureis vestibu-s insederit, stipatus inermibus comitibus qui pro hastis ac gladiis arborum ramusculos manibus gestabant. Quo utique cleclarabat aliam esse conditionem regni sui quam regnorum huius mundi. V.erum rex Messias in ipsa urbe regia non suscipitur cum fide et gaudio
21:10
v. 10 et cum intrasset lerosolymam commota est universa dmtas, magnus factus est undique concursus; at universa ci vitas i. e. maior pars et qui auctoritate primi erant, scribae, pharisaei , sacerdotes commoti sunt non gaudio et adrniratione, sed invidia et maligria ' quadam indignatione , quod viderent Christo tantum .honoris tribui ; idque ex verbis sequentibus intelligitur (Maid.}; interrogant enim quasi Iesum nunquam vidissent , nunquam de eo audivissent : quis est hie ? quae interrogatio indignantium est et stomachantium ; Iesum enim iam per tres annos cognitum habebant et quern se diceret ac profiteretur pariter habebant perspectum (cf. 26,63; 27,40-43. loan. 10,33; 19,7); nihilominus irati clamant : quis et qualis hie est ut tantum honoris mereatur? qua voce suum contemptum et invidiam produnt. Quali contemptu susceptus sit in urbe principali, solus h. 1. nos docet Matthaeus; aliquidinnuitquoqueLuc. 19,39 cum iam in via quidam pharisaeorum dixerint ad Jesum , ut discipulos clamantes increparet. Itaque depingitur obstinatio et contumacia civium ac principum urbis ; "desiderabant quidemMessiamciim gloria et pompa yenientem ; at Iesum etiam in trinmpho accedentem spernunt ac repudiant iniquissime ferentes honorem quo a turbis peregrinantium ad festum afficitur ; pharisaei enim dicebant ad invicem : videtis quia nihil proficimus? ecce mundns totus post eum abit (loan. 12,19). Atque isto frigore et contemptu et indignatione Hierosolymitanorum etiam turbae ipsius sttidium et admiratio et fides deprimi videbatur. Neque enim cum gaudio profitentur se comites esse filii David, Messiae, eumque in suam urbem introducere , sed omissa dignitate messiana dicunt : hie est Iesus propheta -a Nazareth Galilaea'e; cum inter turbas ad festum ascendentes in lerusalem multi etiam essent Galilaei , responsum hoc Hierosolymitanis datum etiam sapere videtur vanitatem quandam provincialem , quod ex sua provincia surrexerit propheta adeo notus et miraculis patratis insignis quern Galilaei nunc metropoli in triumpho ostentent. Quidquid tandem est, indignatio ilia dicentium : quis est hie? et responsio turbae iam non Messiam regem profitentis augurium est satis funestum quo denuo patefit fore ut Messias a suo populo reiiciatur. Desinit itaque pompa sollemnis in triste praesagium. Denuo docuit Iesusquis essetidque ex oraculo Zachariae modo quodam evidentissimo quern ignorare non poterant; at frustra ; iterum gratiam oblatam repellunt maiores populi ; immo ex ea occasionem maioris oclii accipiunt. Unde ipso hoc triumpho confirmatur verbum Iesu 20,18.
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v. 12 et intramt Iesus in templum et eiiciebat omnes vendentes et ementes in templo i. e. in atrio exteriore, quod etiam atrium gentium nominabatur, quia ibi etiam alienigenis consistere licuit. Ea autem quae ad varia sacrificia necessaria erant, oves, boves, vinum, sal, oleum con/stanti quodam emporio divendebant'ur in tabernis m^n in atrio gentium. Cum festo appropinquante plurimi lerusalem confluerent qui sacrificia quoque offerre volebant, istud emporium eo tempore multum auctum esse intelligitur (cf. Lightfoot ad h. 1.). Eo autem negotio et tumultu et loci sanctitas profanabatur et alienigenae qui Deum Israel adorare desiderabant plurimum offendebantur et a cultu divino impediebantur ; et mensas numulariorum et cathedras, sedes, vendentium columbas ever tit; Israelitae quippe tenebaniur annuatim dimidium sicli solvere pro templo et cultu divino (vide ad 17,23). Pro peregrinis igitur qui alio pecuniae genere utebantur necesse erat, curh tributum illud in numo sacro i. e. iudaico esset persolvendum, ut adessent qui numos commutarent, qui pro peregrina pecunia domesticam darent idque cum auctario et lucro qui collybus vocatur. Quare illi argentarii vel numularii dicebantur xo'X^ti&crTai ; erat enim KoX);uo numus minutus qui pro permutatione dabatur (imde etiam in mischna vox "p^p ; of. Surenhusius tract, schequalim 1 ,6 ; II p. 179) 1 . Oblatio pauperum , puerperarum egenarum et profluvio laborantium erant columbae; cf. Lev. 5,7. 11; 12,8; 15,14. . Non poterant non accusari sacerdotes quod morem adeo sanctitati templi repugnantem tolerabant. Haec una res iam satis ostendit veram evaimisse pietatem et cultum divinum ad ritus quosdam externe peragendos esse redactum apud plerosque , ut etiam hie valeat illud : hie populus labiis me honorat. Nam ex modo quo cultui divino opera datur concludere licet ad populi mores. Unde Messias qui purgabit filios Levi et colabit, uti Mai. 3,3 praedictum erat , illam templi profanationem persequitur et ita demonstrat se venisse, ut veram pietatem restitneret. Nam sicut de templo omne bonum egreditur, sic et de templo omne malum procedit, ut notat auctorop. imp. et similiter advertit S. Thorn. : egit ut bonus medicus qui primo obviat causae morbi ; unde aegritudo et causa corruptions spiritualis a templo procedit, quia si sacerdos est corruptus, de facili corrumpetur populus; ideo primo adivit templum ut curationem adhiberet primo circa ternplum . Quod autem vendentes et ementes, immo et numularii, hominum genus pecuniae inhians , terrore correpti uni Ghristo non resistebant sed cum rerum suarum damno quantocius fugiebant , etsi non cum S. Hier. inter omnia signa quae fecit Iesus mirabilius esse putandum sit, tamen certe insignibus miraculis accenseri debet. Sentiebant illi maiestatem divinam; quid in animos omnium valeret, iterum manifestabat Iesus et sane totus eius habitus terribile quid spirabat; igneum quiddani et sidereum radiabat ex oculis eius et divinitatis rnaiestas lucebat in facie (S. Hier. similiter Bed. Pasch. Alb. Maid. Lap.]. Solus Weiss in eo eventu nihil cerni miraculi censet. Et quam indignam rem Deoque iniuriosam sacerdotes permiserint et probabilissime lucri cupidi jfoverint, Iesus declarat
Iesus ulterius ostendit maiestatem suam vindicans profanationem templi , sanans caecos et claudos et ab ipsis pueris tamquam Messias salutatus. Sed quo magis suam asserit etprobat dignitatem, eo maiore ira et invidia accenduntur sacerdotes et, scribae. Suaitaque pervgrsitate et mortem Iesu et suam ipsorum ruinam machinantur. Si solumMatthaeum et Lucam haberemus, videretur Christus eodem die quo ingressus est urbem etiam ementes et vendentes e templo eiecisse; at postridie huius die! id factum esse tarn liquido docet Marcus, ut omne dubium excludatur. Intravit utique Christus in templum etiam post triumphalem ingressum die palmarum ; in templo enim debuit Messias se manifestare (Mai. 3,1); eo autem die ratio erat particularis; venit enim, ut S. Thorn, dicit, ut hostia immolanda, ideo primo venit' ad locum iminolationis eo die qui statutus erat ad agnum paschalem selig-endum; et introivit lerosolymam in templum et circumspectis omnibus, cum iam vespera esset hora, exiit in Bethaniam cum duodecim (Marc. 11,11). Hanc purgationem templi aliam esse ab ea quam loan. 2,13 narrat satis est evidens. Nam et tempus in utraque narratione plane cliversum assignatur (apud loan, initium vitae publicae Christi , apud synopticos hebdomas passionis) et ceterae quoque conditiones aliae sunt. In priore ilia vetat ne templum fiatdomns negotiationis, in hac eos adcusat quad fecerint speluncam latronum ; ibi mortem suampraedicit, hie sacerdotes et scribae quaerunt quomodo eumperdant (Mar. 11,18). Eiusmodi ultio profanationis templi erat quoque impletio oraculi Malachiae : et statim veniet ad templum suum Dominator; ipse quasi ignis conflans et herba fullonum et sedebit conflans et purgabit filios Levi et colabit eos (3,1-3). Quare omnino conveniens erat, ut lesCis hoc de se testimonium reddefet in initio et versus finem vitae suae publicae. Ea enim ultione declarabat reipsa se tamquam Messiam venisse eo modo quo a praecursore quoque erat designatus : cuius ventilabrum in manu sua et permundabit aream suam (Matth. 3,12), se venisse quemadmodum a.prophetis erat annuntiatus , tamquam iudicem , qui in obstinates et oontumaces severum exerceret indicium (vide quae dixi ad Mai. 3,2; Proph. min. II p. 469). Recentes critici rationalistae bis templi profanationem a Christo esse vindicatam nolunt admittere ; unde aliimrrationem synopticorum perperam ultimo tempori adscribi statuunt (Lucke, Neander, de We tie, Bleek, Weizsaec/cer), alii narrationem loannis erroris arguunt (Baur, Eilgenfeld, Schenhel, Keim aliique quos vide apud Keil] . Verum ntrique sensum. planum et clartim narrationum arbitrarie detorquent neque ea quae diversa sunt attendunt; quare isti critici minime agunt critice. Gum Matthaeus id praeprirriis attendat , ut yaria prodat argumenta quibus et Iesus se probavit Messiam et duces populi suam manifestaverint perversitatem, aceuratam lemporis vel seriem vel distinctionem non effert; quare statim adiungit quae altero die acta sunt
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v. 13 et dicit eis : scriptum est : domus mea domus orationis vocabitur i. e. erit et secundum hanc indolem et naturam haberi et adhiberi debet; vide de notione et usu vocariv. g. ad Is. 9,6 (Comment, in Is. I p. 225). Verba petita sunt ex Is. 57,7. Verum qtiantopere recesserint ab hac notione et quanto dedecore domum Dei profanent, magna cum indignatione explicat : vos autem fecistis (facitis) illam speluncam latronum; vide lect. var. ; alludit ad reprehensionem olim a leremia factam 7,11 : numquid ergo spelunca latronum facta est domus mea? iis scil. animis et moribus qui latronum sunt in templo Dei versantur et agunt, fraudibus, exspoliationibus aliorum, lucro iniusto operam dantes et vitia haec specie bona sacrificiorum et tributi Deo pendendi cohonestantes. Christua-itaque re et verbis se exhibet severum iudicem et vindicem impietatis. In terribili hac maiestate qua omnes perculsi diffugiuht adumbratur maiestas ilia multo terribilior quam in iudicio generali contra improbos ostensurus est. Variam ex hoc Christi facinore colligunt applicationem vel ad Ecclesiam, ex qua Ghristus indignos eiiciat, simoniacos expellat (S. Br. Alb. Dion.} vel ad singulosquiscil. templum Deiesse debeant(l Cor. 6,15), ex quorum animis vitia et malae cupiditates repellendae sint (cf. S. Hil. Hier. Bed. Pasch. Lap.} vel ad ipsam illam reverentiam quae in ternplis s it exhibenda. Severum ac terribilem se praebuit improbis; piis ac miseris se ostendit maxime benignum ; quomodo enim alias ausi essent ad eum acceclere qui modo tanto terrore et maiestate templi profanationem ultus erat?
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v. 14 et accesserunt ad eum caeci et clandi in templo et sanavit eos; simul hisce divinae potentiae operibus denuo declarat se esse eum quern turbae declarabant filium David, Messiam; quasi testis vocis eorum sanavit caecos , ut caeci videntes caecos aspicientes viderentetipsi, ut istorum illuminatio corporalis fieret illis spiritualis lucernacordis ; curavitetclaudosutclaudicantesludaei infide currerent ad Christum (op. imp. Bed.}. Dein talia facta exhibet quibus ostendat tempus adesse Messiae; hisce enim signis beatam 1 illam aetatem praemonstravit Isaias (35,5. 6; vide supra ad 11,5. lans.}. Tot igitur modis suam probat missionem divinam. At frustra. Quanta sint perversitate et obcaecatione nobiles inter sacerdotes et legis periti ac doctores, i. e. duces populi, evangelista hac quoque occasione effert (id quod alii non retulerunt; quare Matthaeus omni modo eorum culpam asserere velle iure censetur)
21:15
v. 15 videntes autem principes sacerdotum, de iis vide ad 2,4, et scribae mirabilia quae fecit, soil, quae v. 12-14 narrata sunt; cur enim ilia e templo eiectio non sit cum aliquibus inter Qaupxaia adnumeranda, non cernitur ratio, cum sane vere sit mirabilis; praeterea tertium additur testimonium et argumentum eo die Domino exhibitum et pueros clamantes in temploet dicentes : hosanna filio David , explica i&o'vTeg, uti 9,2. Marc. 2,5. Rom. 11, 22 etc., advertentes, percipientes , indignati sunt. Duo priora impedire non pdterant neque reddere infecta ; quare eo maiore ira et invidia saltern hoc tertium reprimere et removere student. Be*ie istud ex ore puerili testimonium expendit lans. : etiam hoc ad gloriam Christ! non parum faciebat quod non solum grandiores natu Christo acclamarent ifausta appellantes eum Messiam, sed et pueri maiorum exemplo provocati, in quibus apparebat clarius energia spiritus divini , ut qui non ita ut turbae videri poterant ad gratiam aut ex pacto corrupt! Domino haec accinere, quique neque praesentium pharisaeorum et sacerdotum gravi ac metuenda auctoritate cohiberi potuerunt, cum sit ea aetas timida. Fecit idem ad confusionem pharisaeorum quod pueri Christum agnoverint, quern natii grandes et oraculorum legis et prophetarum periti etiam post tot conspecta miracula agnoscere noluerunt; iam hoc ad Christi pertinuit gloriam , qiiod etiam puerili acclamatione discruciati sunt pharisaei , nee illam vel cohibere potuerunt vel contemn ere ', Intelligi pueros aetatis tenerioris patet turn ex voce , quae hoc loco quid aliud signiiicare possit non cernitur, turn maxime ex response Christi; quare immerito aliqui explicant non de aetate, sed de simplicitate et imm imitate a malitia (cf. S. Thorn. Dion.}. Magna cum impudentia (Euth.) et irae impotes
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v. 16 dixerunt ei : audis quid isti dicunt? quod aliqui legunt non audis? etiam bene depingit animos eorum exulceratos et vultus tetricos; mira caecitas pharisaeorum et nimia cordis duritia (S. Pasch.}', volunt ut Christus clamantes cohibeat et ea voce Chris to aperte declarant quam longe ipsi absint ab ea fide eum esse filuim David, Messiam; insinuant enim eas puerorum voces esse blasphemias et mendacia quae omni modo debeant coerc'eri et impediri. Adeo verum est quod adnotat auctor op. imp. : cor hominis si rectum fuerit videns opera alicuius viri iusli aut audiens per doctrinam sapientiae eius amplius confirmatur; si autem fuerit perversum cor, videns opera alicuius viri iusti aut audiens, non solum non confirmatur, sed magis adinvidiam excitatur et magis pervertitur . Alii qnandoque censent.eos ita interrogasse callide ut Iesum in sermone caperent, ut scil. si attributum illud nomen agnosceret i. e. nomen regium, haberentunde eum accusareut apud praesidem; si vero non agnosceret, haberent unde turbam refellerent tamquam falsa acclamantem (cf. Cai. lans.]. Quare etiam responsum Christi laudant tamquam utrimque vergens et calumniae non patens; non dixit quod scribae audire cupiebant : bene faciunt pueri, ut mihi testimonium perhibeant, nee rursum : errant; pueri sunt, debetis aetati ignoscere (S. Hier. lans.}. At dubito, num recte statuant. Christi enim responsio non videtur ambigua , sed e contra quam maxime voces puerorum et acloptat et confirmat. Nullo enim modo significat se laudes puerorum non sibi revera attribui velle; Iesus autem dixit eis : utique, i. e. prorsus audio et approbo et accepto ; idque multtim auget addens : nunquam legistis : ]uia (OTI est, utaiunt, recitativum ; praemittiturscil. orationi directae verba alterius quae iam recitanda sunt continent]) ex ore infantiitm et lactentiwn. perfecistilaiidem? i. e. quid miramini de vocibus parvuloruna quasi nunquam legissetis ex ore etc.; ergo Iesus affirmat in hoc parvulorum clamore etiam ilia verba Ps. 8,3 impleri; proinde clamorem ilium non solum acceptat sed ad Detim auctorem qui eo modo laudem suam praedicari velit refert. Ex Christi responsione non potest colligi illis verbis directe et immediate con-tine ri vaticinium messianum. Eiusenim responsio plane consistit, si asseritur a Ghristo, quia generatim scriptum sit ex ore etc. omnino conveniue neque esse cur quis miretur vel offendatur, si parvuli quoque rem tanti momenti , scil. laudem Messiae, annuntient. Hac quippe ratione omnino satisfit contextae orationi et verbis ipsis , quibus Christus locum psalmi inducit. Si Ghristus vaticinium proprie dictum vel litterale vel typicurn profert, id clare indicare solet; cf. 22,42. Luc. 22,37. loan. 13,18. Unde de nostra allegatione lans. quoque dicit : quod in genere dictum est a propheta, hoc Dominus speciei recte accommodavit . Gum ea verba audirent, non potuit illis non in mentem venire, altera quae sequitur parszidestruas inimicum et ultorem', proinde probe intelligere poterant Christum id quoque monere et parvulorum confession e se confundi et condemnari et suas machinationes ad nihilum redigi; proinde Ghrisfcum minari ruinam et interitum. Opinantur Christum haec ultima verba subticuisse ne eos nimium exasperaret (Lap.}, sed solita utentem modestia illis intelligenda et recolenda reliquisse (lans.}. Verba Ps. 8,3 esc ore etc. explicat Bellarminus de puerulis martyribus qui laudem Dei profiteantur; Agellim : adeo conspicua est magnificentia tua, Deus, et elevata et sublimis in coelo, ut etiam pueri illam videant ac laudent ; idque dicitur cum aliqua hyperbole poetica, cum sacer vates lactentes quoque commemoret. Sed ne hyperbole videatur nimia, advertendum est matres Hebraeorum per plures annos puerulos uberibus aluisse; cf. 2 Mach. 7,27 : lac triennio dedi; et etiam infant SSitf non necessario dicitur de aetate tenerrima; nam ler. 6,11 et 9,20 eiusmodi infantes iam in plateis ludere dic.untur; Lament. 1,5 eunt in captivitatem, 4,4 pe.tunt panem. Verba hebraea recentiores vertunt : ex ore irifahtium (puerulorum)... fundasti robur (potentiam); versiones veleres explicarunt ty vel laudem (LXX, S. Hier.}, vel gioriam (aeth. ar. syr.). Ad eum sensum etiam recentior.um explicationes deveniunt ; ita Hupfeld-Riehm arcem quam Deus sibi fundaverit ex ore parvulorum explicat firmissimam defensionem (Schutzrede) divinae magnitudinis et benighitatis" quae sufflciat ut omnes adversarii Dei ad silentium redigantur, et similiter Delitzsch concludit parva et infirma seligi a Deo, ut nomen suum reddat celebre et inimicos suae gloriae deiiciat. Ceterum 7y iungitur cum Tins Ps. 29,1 afferfce Do- mino gioriam et honorem; item Ps. 96,7; notione laudis vocem adhiberi quoque concedunt Ps. 68,35 et si 2 Par. 30,21 instrumenta musica appellantur vasa 7jr, eadem notio voci erit tribuenda. Unde patet verba ilia in textu graeco rite allegari. Aliter hebr restituit et vertit Zenner (Theol. Z. 1899 p. 374). Haec autem verba etiam ad Christum potiore quadam ratione posse applicari inde quoque efflcitur, quia psalmus etsi non directe sit messianus ea tamen effert de homine quae partim in Adamo, dum erat in iustitia originali, perfecte autem in Ghristo homine perfectissimo implentur. Dum enim praestantia hominis celebratur, eo ipso patet earn excellentiam iure potiore debere inveniri in eo homine qui omnium hominum et angelorum caput et rex constitutus est i. e. in Ghristo Iesu. Quare recentiores baud immerito hunc psalmum quandoque dicunt sensu ideali messianum. . Pueri igitur etsi immaturae aetatis fausta et supernis consona loquebantur, viri autem insania et furore plena; talis res est nequitia (S. Chrys.}. Illis omnia argumenta frustra proponuntur; unde
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v. 17 et relic tis illis abiit for as extra civitatem in Bethaniam ; ibique mansit, YiuXtcrGv}, pernoctavit; Bethania aberat ab urbe .stadiis quindecim, de nomine vide notam adv. 1. Christus eos relinquit, quia insanabiles sunt. Neque in urbe pernoctat. Cur? quod tantae fuerit pauperlatiset itanulliadulatus sit, utin urbe maximanullum hospitem, nullani invenerit mansion em , seel in ag-ro parvulo apud Lazarum ha- J3itaret, respondet S. Hier. ; censet Cat . noluisse hospitari in urbe ne redderethospitem suspectum, Dion, aulem neminemiuurbe ausum esse eumrecipere propter metum pharisaeorum ; id quod non improbabile est;riamiamtemporefesti / tabernaculorum(mense octobri) conspiraverant ludaei ut si quis eum confiteretur esse Christum extra synagogam fieret (loan. 9,22). Noluit manere in lerusalem de qua iam voluntate recesserat, quae in mortem Domini sui iam manus armatas tenebat seipsam magis occisura quam Dominum; sed mansit apud Lazarum et sorores eius , ut illic requiesceret corporaliter, ubi et spiritualiter repausabat (op. imp.). Sicut itaque die palmarum vespere exaitin Bethaniam (Marc. 11,11) , ita postero quoque die. Sed ibi solum pernoctavit; nam uti.in altero, itatertio quoque die post diem palmarum eum invenimus in urbe disceptantem cum sacerdotibus et scribis i(Marc. 11,27. Matth. 21,23. Luc. 20,1).
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v. 18 mane autem revertens'in civitatem c.suriit; alia quoque occasione scribitur Iesum esuriisse 4,2 ; sicut ibi de vera esurie ex causa naturali orta sermo est, ita hie quoque statuendam est; erat enim, ut annotare visum est Cai., tantae sobrietatis, ufc etiam mane esuriret. Gum actio Christi sit symbolica, aliqui inducti sunt ut esuriem corporalem negarent; non quasi homo cibum , sed quasi Deus salutem humanam quaerit (op. imp.} et S. Br. : esurit Dominus non ficus, sed fidem . Alii opinantur eum esuriem fmxisse , ut occasionem acciperet edendi miraculi, id quod valde probabile Maid. quoq.Ue videtur, vel famem eius non fuisse naturalem, sed volimtariam et sponte accersitam (cf. Tost. qu. 102 in cap. 21; lans. Lap.}. At nimia subtilitate talia excogilata sunt. Verba narrationis sunt plana, res de se pro veritate humanae naturae quae in Ghristo quoque erat prorsus communis, neque opus est curiosius inquirere, proveneritqae faniesexmagna temperantia qua in Bethania coenam fecisset an ex ieiunio et oratione per noctem facta. Porro ex eo quod actio est symbolica, ipsius actionis et rei gestae veritas non est in dubium vocanda. Sicuti typi veteris foederis eventibus vere gestis constituuntur, ita prophetae quoque actionibus vere peractis res futuras annuntiabant vel varia doctrinae capita tradebant (cf. Is. 20,2. ler. 13,1. Ez. 12,2). Eodem modo hie Christus agit; signum esurientis monstravit propter mysterium; n am totam hoc factuni circa ficum res gesta fuit non propter rem ipsam sed in figuram; ita quod sicut parabolas verbis, ita gestis composuit figuram destitutae synagogae ludaeor urn secundum divinum cultum (Cai.}. Quapropter haec quoqiie esuries Christ! corporalis symbolum est, quantopere salutem populi esurierit. Quamvis Ghristus sciret se nihil fructus inventurum in arbore , tamen ad earn accessit. Gum enim arbor prae aliis arboribus iam haberet folia , homo quivis existimare potuit ac debuit etiam unam alteramve iicum in ea repertum iri l . Christus autem non obstante scientia sua et beatifica et infusa in plerisque rebus eiusmodi agere solebat, ut homines agunt; ita interrogat, signa edit admirationis; eodemque modo" hie se habet ;
Figuratur, ut Aid, ait, iudaicae sterilitatis abiectio in naturae vestigio. Voluit itaque Christus facto hoc sine ullis verbis declarare se synagogam arefacturum quia fructum non afferebat (Maid.}, voluit ultricem suam potestatem declarare et in symbolo exhibere quid even turum sit illis qui fructus dignos poenitentiae bonorumque operum non afferrent ; proinde re in arbore gesta idem ostendit quod praecursor minatus erat (3,10). Etiarn hoc loco Matth aeus rei summam quae ipsius inservit consilio breviter proponit. Accurate refert Marcus teinpora singula distinguens. Christus enim esuriit et arbori maledixit postridie diei palmarum; discipuli autem arborem esse arefactam animadverterunt sequent! mane, die secundo post diem palmarum et Dominum interrogant admirabundi quomodo aruerit. Matthaeus totam narrationem succincte ponit post tria ilia quae in templo acta sunt; iis enim nequitia sacerdotum et scribarum graviter describitur; unde post talem perversitatem facilius perspicitur quid sibi velit arbor ilia sterilis et Ghristi maledictio , atqiie quisque fateri debet synagogam talem sortem amplissime meruisse. Quare ipsa quoque series ac collocatio narrationis consilio evangelistae bene inservire dicenda erit. Insuper iste eventus qui dici potest parabola re gesta exhibita aptissimum est prooemium ad sermones qui sequuntur quibus ducum synagogae pei'versitas declarator eorumque ruina et condemnatio annuntiatur. Post ingratitudinem praecedentis diei Iesus nihilominus mane revertitur docendi gratia in civitatem adeo ingratam (cf. Luc. 19,47 et erat docens quqtidie in templo) ; qua re significabat quanta sollicitudine salutis eorum teneretur (S. Thorn. lam.};
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v. 19 et videns fid arborem unam sectts viam, quae soil, solitaria in via stabat ideoque una, venit ad earn et nihil invenit in ea nisi folia tantum; hae arbores prius se induunt fructibus antequam folia emittant; cum igitur arbor iam foliis esset vestita etiam ficus praecoces 2 in ea inventum iri expeetandum erat. Cum ilia arbor solum folia haberet, sterilis erat. Quod legitur Marc. 11,13 : non erat tempus ficorum , ostendit alias arbores nondum maturasse fructus; arborem illam autem in loco aprico positam prae aliis iam speciem fertilitatis exhibuisse; quam cum falleret, ait illi : nunquam ex te fructus nascatur in sempiternum ! et arefacta est cons tinuo ficulnea i. e. statim succus ascendere desiit; signa autem arefactionis , folia delapsa , rami nudi et flaccidi ac vieti , non advertebantur a disci pulis nisi sequenti mane. Erat ficus, ut Orig. dicit, populi arbor. Ea arbore Palaestina Celebris erat; cf. Num. 13,24. Deut. 8,8; sub ficu vivere dicebatur de tempore faustissimo 3 Reg. 4,25. Mich. 4,4. Uti populus saepius comparabatur arbori, vineae (Is. 6,13. Ez. 19,10. Os. 10,1) et vir iustus arbori cuius folia non marcescunt (Ps. 1,3; 91,13. ler. 17,8), ita etiam repraesentatur ficis ler. 24,1 seq. Os. 9,10. Mich. 7>1. Hie quoque arbor fici symbolum est populi. Etiam hie valet quod olim dixit propheta : praecoquas ficus desideravit anima mea (Mich. 7,1) ; tali desiderio Christus accedit ad arborem, tali desiderio laboravit, praedicavit, miracula patravit per triennium in populo. Arbor foliis vestita erafc adeoque excitabat certam exspectationem fructuum. Ita populus Israel instructus erat multiplici orhatu yariisque Dei donis ; eorum erat, ut apostolus dicit, adoptio filiorum et gloria et testamen- 1. Recte PliniiiSi hist, nat. 16,49 : ei (fico) demum serius folium nascilnr quam pomum. turn et legislatio et obsequium (cultus a Deo ordinatus) et promissa (Rom. 9,4). Hisce praerogativis et Dei donis florebat Israel et veri Dei cognitione eminebat, dum reliquae nationes sine eiusmodi subsidiis tabescerent. Quid est quod debui ultra facere vineae meae et non. feci ei (Is. 5,4)? At ille fructus propter quern ilia omnia populo concessa erant non apparuit. Ilia omnia data erant , ut populus praepararetur ad Messiam recipiendum. Messias cum venit non invenit fidem. Quid ergo .synagogae eveniet? In arefactione arboris quae verbo Domini effecta est eius sors adumbratur re gesta, sicut verbis earn iam indicaverat; vide 8,12; 10,15; 11,21; 12,41-45. Quid foliis significetur, varie explicatur ; litteram legis sine fructu spiritus intelligunt S. Br. Theoph.; populi inanem de sua electione gloriationem explicat S. Hil.; eloquia prophetarum sine fructu operis Alb., cultum externum Cai.j promissionum strepitum, traditiones pharisaicas, iactationem legis et ornamenta verborum absque ullis fructibus veritatis S. Hier. Bed. etc. Sed adverti debet folia arbori non esse reprehensioni sed ornamento. Unde potius ea intelligenda sunt quae Deus Israel prae aliis contulit (cf. Schegg } Am. Schanz) ; plantaverat Deus arborem hanc in terra optima, omnem ei curam adhibuit, uti in alia vineae parabola Is. 5 describitur et in loco simili Luc. 13,6 deficu. Quae omnia cum frustra adhiberentur, iterum eveniet quod alio tempore de simili ruina imagine simili Deus per prophetam enuntiavit : olivam uberem , pulchram , speciosam , fructiferam vocavit Dominus nomen tuum; ad vocem loquelae grandis exarsit ignis in ea et combusta sunt frutetaeius (ler. 11,16; cf. Ez. 15,2 seq. 19,12). Christus de arefactione nihil dixerat in sua imprecatione. Quare discipuli cum sequent! mane transirent, ficum aridam factam esse a radicibus (Marc. 11,20)
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v. 20 videntes mirati sunt dicentes : quomodo continue aruit? arborem fici valde esse humidam adnotant (cf. Euth. Theoph. Thorn.}] unde arefactio adeo repentina admirationi merito esse poterat. Notat auctor op. imp. : sermo Christi quasi flamma descendit ad radices ipsius ; o apostoli, qui vidistis Lazarum sepultum et putridum iterum venientem ad vitam solo sermone, quid miramini, si videtis arborem solo sermone siccatam? qui enim potest vitam donare, ille potest et vitam auferre , Sed cum Christi verbis arefactio non necessario indicetur, apostoli de admiratione non possunt reprehendi quasi sermoni Christi parum fidei adhibuissent. Potius reprehendi possent quod a Domino non quaesierint eius rei significationem ; nam res erat valde singularis et quae ab indole viri ^robi , ergo potissimum a Christo longissime remota videbatur, maledicere arbori eo quod spem quaerentis fructum fefellisset. Hoc enim factum nisi figuratum aecipiatur, stultum invenitur, ait S. Augustinus (serm. 77,7; M. 38,486). Verum solummodo quaerunt quomodo, non rationem facti sed tantum quod factum erat admirati (lans.}. . Quocirca etiam Ghristus ab hoc facto etverbisui efficacia eos solum adhortatnr, ut firmissima fide a Deo petant si quid petendum est
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v. 21 respondens autem Iesus ait eis : amen dico vobis, si habueritis fidem et non haesitaveritis , non solum de ficulnea facietis, TO TYI? Gux,vfc id. quod ficui evenit, sed et si montihuic dixeritis : ex loco quo Iesus stetit cum ex Bethania in urbem reverteretur, omnino probabile est eum diglto demonstrasse montem Oliveti, tolle et iacta te in mare, fiet; iam Zach. 4,7 colligi potest apud ludaeos maximam quamque difiicultatem vel obstaculum locution e proverbiali montis nomine designari, idque elucet pariter ex scriptis rabbinorum, in quibus viri doctrina et virtute illustres eradicatores montium appellantur (cf. Lightfoot ad h. L) et eradicare montes idem est ac rem perficere quae fieri non posse videatur (cf. Wimsche p. 245. Ed. II f>. 376; vide ad 17,19). Denuo Christus quanta cum fide et fiducia petendum sit graviter monet ; et vos igitur dicit maiora facietis , si credere volueritis etin oratione confidere (S. Chrys.}. Idque repetito verbis affirmat amplissimis
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v. 22 et omnia quaecumque petieritis in oratione credentes accipietis; vide ad 7,7; idem docet S. lacobus : postulet autem in fide nihil baesitans (1,6). Notant iis qui utilia et necessaria petunt earn dari promissionem (ita Theoph. Thorn.}. Earn fidem discipulos postmodum revera habuisse ex eo patet , quia caecos illuminantes , leprosos mundantes, mortuos suscitantes et alia miracula facientes verum esse quod Dominus promiserat ipso experimento didicerunt (S. Br.}. Ex eo eventu discipuli etiam pro tempore passionis utile documentum depromere poterant. Nam, ut S. Hier. scribit : Dominus passurus in populis et baiulaturus scandalum crucis debuit discipulorum animos signi anticipatione firmare. Unde et discipuli mirantur dicentes : quomodo continue aruit? Potuit ergo Salvator eadem virtute etiam inimicos siccare suos, nisi eorum per poenitentiam exspectasset salutem (sim. Bed. Pasch.}. Hocitaque facto. discebant Christum cum posset eos qui se crucifixerurit exsting-uere libenter tamen concessisse neque exstinxisse (S. Chrys.}. Pariter monent : et in eo quidem bonitatis dominicae argumentum reperiemus; nam ubi afferre voluit procuratae per se salutis exemplum , virtutis suae potestatem in humanis corporibus exercuit, spem futurorum et animae salutem curis praesentium aegritudinum commendans; nunc vero ubi in contumaces formam severitatis constituebat , futuri-speciem damno arboris indicavit, ut infidelitatis periculum sine detrimento eorum in quorum redemptionem venerat doceretur (5. Hil. et sim. S. Chrys.} et S. Pasch. : ecce ostendit illis in Lazaro quod vivificandi habeat potestatem ; ecce in ficulnea quod occidendi et ipse obtineat virtutem. Sed interfectio quam clenienter defertur, etiam in hoc ipso monstratur exemplo , cum non homo sed arbor damnatur ; ut ex ipso facto homo rationabilis erudiatur, idcirco acceleratur ariditas arboris et differtur in ludaeis poena mortis ; sim. lans. Etiam in hac parabola quae re gesta proponitur valet illud quod inparabolis explicandis atlverti debet, non posse semper cuncta parabolae ad rem significatam transferri. Arbor quippe exaruit ita ut in sempiternum iam non afferret fructum. Gaecitas autem in Israel contigit ex parte, donee plenitude gentium intraret et sic omnis Israel salvus fieret (Rom. 11,25. 26); aliqui ex ramis fracti sunt propter incredulitatem ; alii in eorum locum inserti sunt et socii radicis et pinguedinis olivae facti sunt (cf. Rom. 11,17-20). Quare S. Hier. scribit symbolum prae oculis habens non rem gestam : arefacta est ficulnea quae esuriente Domino cibos quos ille cupieratnon habebat; sic autem aruerunt folia ut truncus ipse remaneret et fractis ramis vireret (viveret?) radix, quae in novissimo tempore si credere voluerit, virgulta fidei pullulet impleaturque Scriptura dicens : est arbori spes (lob 14,7). Si impletionem quam futuram esse discmius docente apostolo spectes, bene dicit S. Hier., si rem gestam, secus; nam viderunt ficum aridam factam a radicibus (Marc. 11,20). Ex significatione prima et praecipua qua synagogae infidelis sors et abiectio delineatur facile sequitur applicatio ad unumquemque (cf. Orig. op. imp. Theoph. lans. Lap. etc.). Nam iustus est sicut arbor plantata iuxta fluenta aquarum, quae fructum dat suo tempore ; linaquaeque anima coelesti gratia irrigata est plantatio Domini quae ut faciat fructus Dominus exspectat. Si autem homo evadit sterilis et virtutum fructus proferre negligit , solis contentus quibusdam quasi foliis nominis christiani, externae sacramentorum participationis etc. , periculo similis sententiae et maledictionis sese exponit ; cf. Hebr. 6,7, 8.
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v. 23 et cum venisset in femplum, accesserunt ad eum docentem principes sacerdotum et seniores populi et scribae (Marc. 11,27. Luc. 20,1); promde designantur tres illi ordines in quibus omnis potestas religiosa et civilis iuclaica repraesentabatur et qui summum ludaeorum tribunal , synedrium , constituebant. Non omnes accessisse synedristas, sed auctoritate synedrii complures ex quovis ordine esse deputatos facile cum Arn. Fil. Weiss concesseris. Erat itaque legatio missa baud absimili modo quo in loannis baptistae munus et officium inquisitum erat (loan. 1,19). Dubium non est quin summo ludaeorum magistratui ius competatinquirendi ac dispiciendi sitne is qui munus docendi, munus itaque propheticum sibi attribuat, revera a Deo missus. Veruni post loannis baptistae testimonia de Iesu repetito data, post tot miracula a Christo patrata quibus ipsi et doctrinae eius testimonium Dei maxime praeclarum exhibebatur (cf. loan. 5,36 seq.), post tot cum illis ipsis ordinibus de se et missione sua disceptationes a Ghristohabitas quas S. loannes uefert, suinmae erat irnpudentiae et malignitatis quod eo tempore quo quam maxime rebus gestis suam probaverat auctoritatem eum adire non verentur imperiose dicentes : in qua po testate haec fads? et quis tibi dedit hanc potestatem? scire volunt quam sibi attribuat auctoritatem, propbeticam , messianam, et quis ei hanc quam sibi adscribat tribuerit. Cum eum esse a Deo missum constanter negarent , sensus quaestionis alius non est nisi Iesum qui ab ipsis nullam acceperit auctoritatem contra ius et fas sibi arrogare potestatem, neque enimtibi a nobis data est qui sumus legitimi praepositi , a quibus ergo omnis docendi regendique auctoritas accipienda est (Lamy). Neque multum differt aliorum explicatio : in qua potestate humana vel divina haec facis? Sed reiicienda est alia quam iam Orig. reiecit : in qua potestate diabolica an divina haec facis (S. Hier. Bed. op. imp. Pasch. Alb.}*! nemo enim, ne antichristus quidem, respondebit se facere auctoritate diaboli (Orig.}, Si vero in duplici ilia quaestione quae ad.unam fere recidit animos eorum exasperates et exulceratos depingi dixeris , non aberrabis a vero ; eorum quippe qui cum indignatione et ira quaerunt saepe est quaestionem iterare qua re animi impatientia ostendi solet. Quaestio haec uti impudenter ita inalitiose quoque ponitur. Sii enim Iesus diceret id quod exspectabant se a Patre missum etc. statim eum traduxissent blasphemum eique crimen morte luendum imposuissent ; si Messiam se diceret, eum tamquam regiae potestatis usurpatorem apud praesidem romanum accusare potuissent. Si autem respondere nollet, eum apud plebem variis nominibus traducere potuissent tamquam pseudoprophetam , ignavum , qui legitimam sperneret auctoritatem. Interpretes quaerunt qua ratione intelligatur haec facts. Non posse ad solam eiectionem vendentium e templo (cum S. Chrys. Theoph. Euth. Alb. Cai.} referri , constat ex tenipore quando quaerunt et ex eo quod ad Iesum docentem in templo et evangelizantem (Luc. 20,1) accedunt. Neque censendi sunt velle dicere qua potestate miracula patret; eius enim miracula ignorare et silentio premere student. Proinde quaestio potissimum ad munus docendi referenda erit, quo munere varia continentur, vitia reprehendere , consuetudines malas abrogare ac prohibere , uti fecit die palmarum , quare ilia Ghristi actio minime erit excludenda ; et etiam ad omnia extendenda erit quae iis diebus Christus egit, ergo etiam ad sollemnem in urbem ingressum. Verum Iesus qua est sapientia apprehendit astutos in astutia sua (Theoph.}. Ita enim respondet ut ansam criminationis habeant nullam, ut apertissime iterum audire debeant quern se Iesus profiteatur, ut eorum animi pessimi et mendaces patefiant et ipsi summopere confundantur;
Legati synedrii imperiose ' (lans.) et malitiose Iesum interrogant quo iure et qua auctoritate haec omnia faciat. Eos Christus confundit quaestione posita quid de baptismo loannis sentiendum sit. Dein parabola enarrata ex suo ipsorum ore convincuntur se esse publicanis e.t meretricibus peiores. Quae parabola, ut iam Orig. notat, ab uno Matthaeo refertur, sed optime inservitad perversitatem procerum demonstrandam ideoque actionem symbolicam in liculnea factam declarat et apte quasi agmen dueit severarum reprehensionum quibus in sequentibus totus agendi modus eorum ad impietatem et perniciem factus probatur. De parabola hac vide Fonck p. 328-337. Ex Marc. 11,11. 12. 19. 20. 27 comperimus non primo die post diem palmarum, sed secundo haec esse peracta;
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v. 24 respondens Iesus dixit eis : interrogabo vos et ego unum sermoneni, unam rem (cf. hebr. 131, lans. Fil.} velpotius unam responsionem ; et ego a vobis quaeram unum responsum (Am. Schanz, Weiss), quern si dixeritis mihi et ego vobis dicam in qua po~ testate haec facio; et talem ponit quaesfcionem, ut suo ipsi vel silentio vel sententia condemnentur (S. Hier.}
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v. 25 baptismus loannis unde erat? e coelo an ex hominibus? cum emphasi baptismus et ille quidem loannis (cf. graecum) primo loco ponitur; hac ima enim voce iam maxime consternari debebant ac confundi, cum commonefierent quanta auctoritate baptista fuisset et qualia de Iesu testimonia dedisset repetito. Quare de ea Ghristi quaestione S. Hier. proverbium applicat : hoc est quod vulgo dicitur : malo arboris nodo mains clavus aut cuneus infigendus est. Totum autem loannis ministerium baptismo comprehenditur. Nam missus erat ut populum baptismo poenitentiae tingeret ; ad hunc baptismum spectabant eius condones quibus animos ad rite suscipiendum praeparabat ; baptismus consecratio quaedam , erat ac praeparatio ad regnum Dei appropinquans , cuius annuntiatione etiam ad baptismum invitabantur. Ipse quoque loannes missionis suae rationem et summam complectitur baptismo : qui misit me baptizare (loan. 1,33). Quaestio haec arctissime cohaeret cum qitaestione quam Ghristo posuerunt. Cum enim loannes testimonia de Iesu dedisset adeo praeclara , quicumque agnoscit eum coelitus missum , e coelo id quod ex usu haud infrequent! etiam poni potest pro a Deo (cf. ad 3,2), is pariter Iesum debebit prqfiteri Messiam. Id quoque bene perspexerunt; at illi cogitabant inter se, conferebant inter se secreto inter se deliberantes quid respondere commodum esset ; dicentes :
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v. 26 sidixerimus : e coelo, dicetnobis : quare ergo non credidistis ei? si enim ei credidissent , etiam Iesum profess! essent Messiam ; bene ergo perspexerunt quo tenderet quaestio Christi et quomodo se eum esse affirmaret quern loannes indicasset et praedixisset; si autem dixerimus : ex hominibus, timemus turbam, i. e. turn periculum aplebenobis imminet. Pluresrecentiorum aposiopesin assumunt ante timemus turbam, id quod arbitrarium yldetur; inipsis hisce verbis apodosis exprimitur (Schegg, Schanz), et quid tune timeant, narratur Luc. 20,6 : plebs universa lapidabit nos. In qua deliberatione animos pandunt omni contemptu dignos. Non quaerunt ullo rnodo in re adeo gravi, quid verum sit neque agnitam veritatem profitendi illis ulla insidet cura, verum idsolum anxie et dolose exquirunt quid sibi commodum sit, ut effugiant reprehensionem vel Christi vel populi. Adeo iam dediti sunt frandibus et simulationi et in tanturn omnem amorem veritatis enecarunt, ut in re maxime ad religionem ad quaestionem gravissimam de Messia spectante , cuius. tempus iainiam adesse omnium exspectatione credebatur, impie ac mendaciter et frivole inter se agitarent qua demum ratione suam perversitatem optime possent dissimulare. Curtimeant turbam , explicat : omnes enim habebant, e^oucriv habent loannem sicut prophetam ; ex codicibus graecis haec ratio aperte ab ipsis additur; ceterum de ea locutione vide ad 14,5 ; vide cor perversum ; ubiqueDeum despiciunt et cuncta propter homines faciunt; nam et loannem propter illos timebant , non virum ipsum reveriti, nisi hominum causa tantum (S. Chrys.}. Cum itaque utrumque et affirmare missionem loannis divinam et earn negare iis videretur incommodum ac periculosum, non veriti sunt ignorantiam mentiri et ad humilitatis verbum confugere , multis sane nominibus sese condemnantes , nimirum quod id nescire se dicerentqui omnium se profitebantur magistros , quod etiam ipsisfatentibus universus populus cognovit, quod item pro ratione sui officii ipst ignorarenon debebant (lans.)'
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v. 27 et respondentes Iesu dixerunt : nescimus; tamen ipsi synedristae sua auctoritate utentes legatos ad loannem miserant interrogantes : tu quis es (loan. 1,19) et loannes se professus erat divinitus missum ut praecursorem Messiae. Nonne iis incumbebat scire rectene dixisset necne? id quod statim et facillime ex norma Dent. 18,21. 22 data dnudicari poterat. loannes enim edidit vaticinium (loan. 1,27. 30. Matth. 3,11) quod utrum verum esset necne mox comprobari potuit. Proinde omni carebant excusatione ignorantiae quam ceteroquin solum simulabant. Uti Christus hac sua quaestione eos punivit proptertemeritatem qua ipsuminterrogaverant, ita simul in ea ipsis tamen etiam gratiam obtulit viam demonstrans qua si vellent sib'i veritatem possent persuadere ; insuper eo quod ad loannem eos remittit clare affirmafc quis ipse sit, quamvis id totidem verbis non enuntiet. Ut enim eorum malitiam et tergiversationem castiget neve eis praebeat ansam , ut responsionem crimini vertant , ait illis et ipse : nee ego dico vobis in qua potestate haec facia; ex quo ostendit et illos scire sed respondere nolle et se nosse et ideo non dicere quia illi quod sciunt taceant (S. Hier. lam.}. Quo magis eos confundat , parabolam iis proponit qua proprio ore et iudicio se condemnant (cf. Enth,]. Ex ipsa enim eorum responsione nescimus arripit Dominus occasionem redarguendi eorum incredulitatem et affectatam.ignorantiam, quod riescirent id quod ne abiectis quidem peccatoribus quos illi maxlme despiciunt incognitum fuit; quo autem contra se proferrent sententiam ideoque acrius perstringerentur, .aliam ponit quaestionem sed sub aenigmate et parabola (Jans.);
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v. 28 quid autem vobis videtur; cf . 17,24; 18,12; hisce verbis ipse Dominus parabolam adnectit ad antecedentia eamque referri ad quaestionem sibi a primoribus positam docet ; homo quidam habebat duos filios, TSKva, qua voce patris in iilios amor potissimum designatur, et accedens ad primum dixit : fill, TEXVOV, vade hodie , operare in vinea (mea}\
21:29
v. 29 ille autem respondent ait : nolo; vox sane dura et rustica post patris compellationem adeo benevolam ; postea autem poenitentia motus abiit in vineam scil. ibique laboravit. Aliter alter filius quern eodem modo alloquitur v. 30; hie prompte respondet : eo, domine } lyco i. e. ego (cum emphasi) eo et laboro, ut opponatur eius responsio responsioni prioris; domine addit magnam. simulans reverentiam et obedientiam, et non wit;
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v. 31 quis ex duo bus fecit voluntatem patris? dicunt ei : primus. lam Christus eos sua responsione perstringit applicans parabolam ; illi qui prius Deo obedientiam negabant, publican! sunt et meretrices, peccatores qui ab omnibus habentur. Quisque enim peccator, si minus verbo at re ipsa dicit Deo iubenti et loquenti per legem scriptam et in corde impressam : nolo facere quod mandas, non serviam (ler.. 2,20). At multi peccatores coneionibus loannis baptistae eiusque vitae sanctitate permoti poemtentiam egerunt. Principes autem sacerdotum et presbyter! et legis doctores qui se esse Dei cultores et aemulatores legis et iustos iactabant et simulabant, a vitiis etpeccatis Deeper loannem invitante resipiscere renuebant. Hi itaque dicunt : ego, domine; hi promiserunt obedientiam : cuncta quae locutus est Dominus faciemus (Ex. 19,6) et non faciunt. Hac ratione Christus applieat parabolam : dicit illis Iesus : amen dicovobis, quiet publicani et meretrices praecedent , legepraecedunt, uti graece habetur et laris. Maid. Salmeron leg'e'ndum esse recte consent , vos in regnwn Dei, ante vos introeunt in regnum Dei quod soil, iam appropinquavit , iam inter vos consistit; talis peccatrix quae iam particeps facta est regni Dei, regni messiani eiusque bouorum est ilia Luc. 7,50; talis publicanus inter ipsosiam rmmeratur apostolos ; irpoayeiv (vide ad 2,9) neque affirmat neque negat per se alios esse secuturos; hoc loco autem notionem esse illos peccatores prae illis ingredi in regnum , illos vero non introire conficitur ex sequentibus , quibus illorum culpa etiam maior ostenditur. Et quomodo praecedant peccatores illi quos ne aspicere quidem dignaatur, explicat Christus
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v. 32 venit enim ad vos loannes in via iustitiae, praedicans soil, atque ostenclens illam viam et vitae rationem quain iustitia praescribit, cui exhortation! ipsa eius vitae sanctitas maximum addidit ponclus. Plerique verba accipiunt solum de sanctitate in qua ipse vixerit et qua, uti Euth. addit, fide dignus habitus sit; sed cum venit certo dictum sit de munere eius publico in quo constitutus erat, etiam via iustitiae i. e. via quam iustitia exigit ad idem mimus referatur oportet; insuper cum eius vivendi ratio acleo fuerit severa et virtutem vitae commimis longissime superaverit, dubito num ea dictione clesignaretur, quae plane apta est ad designanda praecepta quae declit publicanis et militibus (Luc. 3,12 seq.), non ita autem ad eximiam sanctifcatem et vitae austeritatem declarandam. : Viam iustitiae etiam denionstravit pharisaeis docens , ut dignos faciant fructns poenitentiae (Matth. 3,8); et non credidistis ei; publicani autem et meretrices crediderunt ei } credere ei qui praedicationis summam talem proponit : poenitentiam agite (vide ad 3, 2) 'in eo potissimum consistit, ut qui audit etiam revera agat poenitentiam et vitae peccaminosae ratione abiecfca sectetur iustitiam. Synedristae vero ne illorum quidem exemplis ad meliorem frugem redierunt : vos autem videntes nee poenitentiam habuistis posted ut crederetis ei; oportuit enim vos ante illos credere ; quod vero neque post illos omni venia indignum est ; laus illorum eximia crimen vestrum auget ; vide quot argumentis .laus illorum et horum crimen ostenditur; vos non credidistis, hoc illis offendiculo non fuit; illi crediderunt, id vobis iion profuit (S. Chrys.}. Simul ostendit Christus radicem ac fontem incredulitatis.esse apud eos vitam peccaminosam a qua nolint converti; si resipiscerent et iuste ac pie viverent, etiam fore ut crederent loanni et crederent in ipsum. Dilexerunt autem magis tenebras quam lucem; erant enim eorum mala opera (loan. 3,19 seq.).
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v. 33 homo erat pater familias qui plantavit vineam et sepem circumdedit ei, septum vel murum ne bestiae earn vastarent ; cf . Cant. 2,15 capite nobis vulpes parvulas quae demolitmtur vineas, et Ps. 79,14 exterminavit earn (vineam) aper de silva et omnes bestiae agii depastae stint earn (ex versione S. Hier. } pro vulg. et singularis ferus depastus est earn) et fodit in ea torcular, V/ivov, Marc. 12,1 uTCo'Xiovtov , lacum scil. vinarium, terrae infossum vel saxo incisum, in quern mustum expressum de torculari defluit ; uvae enim coniiciebantur in receptaculum superius , ru torcular ;" in quo calcabantur vel premebantur, ita ut mustum per foramen olathratum in reoeptaculum inferius, ap in cupam torcularem vel lacum vinarium influeret, et aedificamt iurrim, in qua custos vineae quasi e specula vigilaret ad fares arcendos et locavit earn agricolis, vinitoribus; cum Marc. 12,2 legatur : ut ab agricolis acciperet de fructu vineae arco TOU x.apirou TOU a^TveVovog, vineam elocavit certa fructuum pactione; et peregre profectus est curam vineae relinquens colonis (Lamy) .- Parabola prope accedit ad Is. 5,2. Unde quid sibi vellet statim potuit perspici ; vinea enim Domini exercituum domus Israel est Is. 5,7. Deus itaque ipse est pater familias, quiplantat vineam i. e, populum Israel sibi eligit in peculium de cunctis gentibus (Ex. 19,5) et in regmim sacerdotale et in gentem sanctam. Gompa'ratio vineae satis est usitata; cf. Ps. 79,9 vineam de Aegypto transtulisti , eiecisti gentes etplantasti earn etc.; vide Dent, 32,32. Is. 17,11. ler. 2,21. Ez. 15,1- 6; 19,10. Os. 10,1 et supra 20,1. Septo, turri, torculari significatur vineam fuisse optime instructam; proinde Deum op time populo suo providisse et omnibus eum instruxisse quibus vitam ageret piam et sub Dei protectione felicem. Verum plerique singula quoque accuratius enarrare et applicare student; sed in varias abeunt sententias. Ita sepem intelligunt vel legem et praecepta quibus Deus populum siuim cinxit ac communivit et separavit a gentibus '(Theod. her. in cat. Cr. Theoph. Euth.}, vel praesidium divinum et providentiam ; divinae custodiae munitione vallavit (S. Ambr. Orig. Br. lans.) vel angelorum custodiam (S. Hier Pasch.} vel etiam ipsam terrain I palaestinensetn,, in qua populus tamquam septo aliquo custodiae pe~ culiaris inclusus fuerit (S. Hil.}. In torculari autem significari vel altare (Orig. Hier. Theopk. lans. Lap.) vel prophetas, in quos musti I modo quaedam ubertas sancti Spiritus ferventis infl.ueret (S. Hil. op. imp. Thorn.}] turri vero declarari vel montem Sion (Theod. her. in cat. Cr.) vel templum (Orig. Chrys. Hier. Pasch. Br. lans. Lap.) vel legis eminentiam (5. Hil. op. imp.) vel securam habitationem (Cat.). Plura vide quoque in comment, in Is. I p. 107. Vineam hanc locavit Deus i. e. populi sui curam commisit sacerdotibus et sapientibus et doctoribus (cf. Orig. Theod. her. op. imp. Theoph.) i. e. magistratui religioso et civili, cui utrique varia dedit praecepta ad bonum populi et religiosum et civile 'procurandum et prpmovendum. Quod dicitur etperegre profectus est videtur ad solam pertinere parabolam, ut intelligatur quomodo statim dicatur ab eo servos esse missos v. 35 et v. 40 eius adventum instare ad ultionem capiendam (cf. Maid.}. Nihilominus id quoque varia ratione ad Deum applicant : Deum qui olim in nube et columna populo apparuerit , postea iam non ita apparuisse (Orig. Salmeroniom. 7 tract. 36; Lap.}, cui cognatum est quod Schegg habet Deum qui in Sinai legem dederit lege data rediisse in coelum, vel Deum usum esse multa patientia et longanimitate , quia quasi absens peccantibus non statim supplicia intulerit (S. Chrys. Theoph.} vel significari eum abiisse a vinea ut vinitoribus liberum operandi arbitrium derelinqueret (S. Hier. Pasch. Thorn. lans.}. Sed si quid significatur, vix aliud erit quam Deum curam populi commisisse iis quos lege principes et duces designaverat. Suo tempore fructus poscit;
De arrogant! ilia quaestione : in qua potestate haec facis (v. 23) ulterius Iesus eos punit hac parabola , in qua indicat quot beneficia Deus populo suo concesserit, sed quanta malighitate illi se habuetint quibus populi curam commisit; uti suam ipsius mortem vaticinatur, ita quoque exitium et gravissimam punitionem quam experturi sint, quia Messiam reiecerunt. Notaverat Christus superiore parabola principum animos ad poenitentiam obstinates; nunc annuntiat eorundem perditionem propter crimen quod in ipsum Messiam cotnmissuri sunt (Cai. lans.}. Rem autem ita aggreditur, ut brevi quodam conspectu totam populi Israel conditionem ab eius electione usque ad ruinain complectatur. Commemorat insignia beneficia et praesidia quae Dens populo contulit , brevi proponit varies illos ac repetitos conatus quibus populum ad meliorem frugem adducere voluit, quae oinnia non solum frustra erant, verum a primoribus tamquam maiorum criminum occasio adhibebantur. Cuncta autem describit usus nota ilia apud Isaiam cap. 5 parabola, quae cum apud prophetam ipsum statim explicetur, iam non dubium esse potuit statim a prima sententia, quo tenderet Domini oratio;
21:34
v. 34 cum autem tempus fructuum appropinquasset , misit servos suos ad agricolas , ut acciperent fructus eius, reditum soil, annuum qui sibi deberetur; disputant, utrum aurou referatur ad a[/.Tce^oiva an ad herum. Parum quidem refert, si sensum spectaveris; grammatice magis concinnum est utrumque CCUTOU in eadem sententia notione accipere eadem. Neqne necessario fructus omnes intelliguntur, sed fructus qui sui erant , ipsi debebantur ; quare parabola eodem modo concipi potest, ut Marc. 12,2 et Luc. 20,10 dicitur ; proinde vineam locatam cogitari apud omnes tres non nummo , sed certa fructuum pactione. Id moneri visum est quia aliqui in eo insistunt Marcum peculiar! ratione parabolam immutasse. Ceterum nihil interest quale genus contractus assumpseris neque quidquam refert, etsi Marcus rem parumper alio modo narret. Id quod parabola significatur idem est in utraque explicatione. Neque enim in applicatione tangitur ius sacerdotum percipiendi decimas et oblationes populi , quasi partem fructuum vineae. Id tmum effertur vinitor-es insigni modo in servos domini et in iura domini peccasse;
21:35
v. 35 el ayricolae apprehensis servis ems alium ceciderunt, alium occiderunt, alium vero lapidaverunt ; Deus misit primoribus prophetas qui eos muneris sui monerent, eorum vitia reprehenderent; at quern prophetarum non sunt persecuti patres vestri? et occiderunt eos (Act. 7,52), uti iam ler. 2,30 devoravit gladius vester prophetas vestros; quasi leo vastator generatio vestra! misit ad eos servos quos illi vel ceciderunt, ut leremiam; vel occiderunt, ut Isaiam; vel lapidaverunt, ut Zachariam quern interfecerunt inter templum et altare ; legamus epistolam Pauli ad Hebraeos (cap. 11) et ex ea plenissime discemus qui servorum Domini quanta perpessi sunt '('S. Hier. sim. Orig. Theoph. Br. Pasch. lans.}. Deus autem non cessavit monere primores ; secundos et tertios misit, ut ostenderetur et illorum nequitia et mittentis benignitas (S. Chrys.} ;
21:36
v. 36 iterum misit alios servos phires prioribus , ut soil, sua diligentia vinceret colonorum improbitatem (Lap.}) uti ipse saepius dicit : misi.ad vos omnes servos meos prophetas per diem consurgens diluculo et mittens et non audierunt me nee inclinaverunt aurem suam, sed induraverunt cervicem suam(Ier. 7,25; 11,7; 25,4; 26,5; 29,19; 44,4. Os. 6,5. Am. 2,11 etc.) et fecerunt illis similiter; patientiam ostendit pater familias , quod frequentius miserit, ut malos colonos ad poenitentiam provocaret; illi autem ihesaurizaverunt sibi iram in die irae (S. Hier.}. Verum omnium maxime commendatur Dei patientia et benignitas per hoc quod in parabola pater familias post occisos servos tandem etiam filium suum unicum et carissimum mittit (lans.}
21:37
v. 37 novissime autem misit ad eos filium suum dicens : verebuntur filium meum; i. e. significat quid iustum esset et quid merito posset exspectari. Hie iam Christus ad se ipsum sermonem transfert;
21:38
v. 38 agricolae autem videntes filium dixerunt intra se, colloquebantur inter se : hie est heres, venite, occidamus eum et habebimus hereditatem eius; Lazaro suscitato pontiiices et pharisaei collegerunt concilium et dicebant : quid facimus quia hie homo multa sig-na facit? si dimittimus eum sic, omnes credent in eum (loan. 11,47. 48). Timent ne auctoritate sua deiiciantur; porro : venient Romani et tollent nostrum locum et gentem. Iam retinere volunt auctoritatem suam nee perdere locum et gentem; quare : expedit,. ut unus homo moriatur pro populo et non tota gens pereat (loan. 11,50). Quid hoc est aliud nisi : occidamus eum et habebimus hereditatem? of. Cai. Am.; quod parabola sub lucri specie scribit, res gesta sub evitatione damni implet; idem est enim non perdere vineani et habere illam (Cai.). Et pergit Christus per parabolam prophetare
21:39
v. 39 et apprehensum eum eiecerunt extra vineam et occidemnt; eiecerunt... plerumque ad id referunt quod Ghristus extra civitatem passus et occisus est; Christus extra portam passus est (Hebr. 13,12; cf. Theoph. Eut.h. Hil. Hier. Br. Thorn. lans. Lap. Fil.}, Orig. de eo videtur explicare quod Christus e coetu ludaeorum sententia pontificum sit exclusus, ergo de excommunicatione , quam sententiam sollemni modo in eum esselatam etiam Ollivier putat (La passion, Paris 1891 p. 19 seq.); aliter Cai. : eiectus est ex domo Israel tamquam seductor in manus gentilium et per eorum manus occiderunt ilium ; gentibus traditus est ut crucifixione, poena apud ludaeos ignota, interiret; ergo revera extra vineam eiectus est , iam non babitus est ac si ad populum Dei pertineret. Quae explicatio vel applicatio magis respondet notioni vineae , quam prior ilia de eductione extra urbem ad mortem subeundam. Iam Christus, ut pessimi illi vinitores et pastores populi sua ipsorum sententia se condemnent, quaerit ex eis
21:40
v. 40 cum ergo venerit dominus vineae quid faciet agricolis illis? cum audacter respondeant v. 41, estomnino probabile eos intellexisse parabolam ita , ut pessimi illi vinitores essent Romani , servi autem qui ab iis vexarentur sed a Domino mitterentur, essent ipsi pontifices etlegisdoctores et generatim populus Israel, films Dei primogenitus (Ex. 4,22); accedit quod tan-, dem v. 45 dicitur eos cognovisse parabolas de se dici. Respondent itaque ac si ipsis minime quidquam esset timendum
21:41
v. 41 malos male, perdet; suam enuntiant condemnationem ; mali isti primores male interierunt, cum respublica et urbs a Romanis subverteretur (Theoph. Lap.}, et vineam suam locabit agricolis quireddant ei fructum temporibus suis; iam alios populo suo Christus providit pastores (cf. 10,2 seq. 16,18; 18,18), sed valde convenit , ut ipsi principes synagogae profiteantur aperte vineam aliis vinitoribus esse elocandam et priores debere poenas acerbissimas dare, et tales esse vinitores eligendos qui revera fructum et proventum Domino reddant ; utique tales sunt apostoli (Orig. Theod. her. Hit. Lap.}, quibus Christus dicit : ego elegi vos et posui vos, ut eatis et fructum afferatis (loan. 15,16). ApudMarcum et Lucam iudicium in malos vinitores abipso Domino profertur : malos male perdet etc. , cui sententiae subiungunt syqedristae : absit (Luc. 20,16). Ex qua responsione elucet eos intellexisse ad quos parabola dirigeretur. Sed facile utraque narratio conciliatur. Sicuti Christus in priore parabola eos interrogat et sicuti generatim eos interrogationibus exagitat, ita hie quoque omnino tenendum est quod Matthaeus narrat. Verum pauca omittit quae ex aliis duobus facile supplentur et insuper optimum praebent transitum ad quaestionem
21:42
v. 42 nunquam legistis etc. Postquam soil, ipsi sententiam. dixerunt , Christus eandem sententiam ita repetit et confirmat , ut statim intelligant ad se et contra se dirigi : tu es ille vir (uti Nathan dixit Davidi, 2 Reg-. 12,7). Delude illi subiungunt cum detestatione : absit, i. e. id sibrminime competere, a se filium Dei, Messiam, quern exspectent ut malos vinitores puniat et vineam Israel ab alienigenis et oppressoribus liberet minime iri reiectum et occisum. Gum itaque id negent ac Domino contradicant, Christus suam sententiam probans eos ex Ps. 117,22 revincit, ponens quaestionem; talis enim modus interrogandi contradictionem quandam supponit , ut bene notat lans ., et est idem ac si diceretur : cur negatis? num non legistis unquam etc. ? num ignoratis verba saepe decantata? Quod itaque in parabola prophetavit , etiam simili locutione Scripturae prophetatum ostendit v. 42 dicit illis Iesus : nunquam legistis in Scripturis : lapidem quern reprobaverunt aedificantes , hie factus est in caput angulil factus est lapis angularis, lapis praecipuus, qui duos parietes inter se connectat et coniunctos retineat ideoque firmissimus est et firmitatem aedificio tribuit. Uti antea principes synagogae tamquam coloni vineae describebantur, ita mine ut architecti qui domum Dei exstruere debeant. Talem lapidem angularem in Dei structura se dicit Christus. Ipse enim est totius aedificii ac uni versae quae ei cohaeret compagis caput (Orig.} , Christus omnes in unitatem iidei colligit ac retinet diversos populos inter se nectens (cf. S. Hi 1. Hier. Br. Theoph. Euth. lans. Maid. etc.). Atque ut is qui ab hominibus adeo despectus et reiectus erat, ad tantam evectussit dignitatem et eminentiam, opus est divinae potentiae quod homines iure summa cum admiratione suspiciunt : a Domino factum est istud et est mirabile inoculis nostris; eodem modo explica aurvi, est soil, versio litteralis nftt, uti saepius apud LXX femininum more hebraico ponitur pro neutro , id quod in vulg. quoque aliquoties reperitur, v. g. unam petii a Domino hanc requiram Ps. 26,4. Ita explicandum esse recte censent lans. Maid. Lamy , .Arn. Fil. Keil; alii referunt aur-n ad notionem x.ecpaV/j ywvta? (Schegg , Bisp. Schanz, Weiss] vel solum ad ywWav (S. Cyr. Theoph. Euth.}\ sed ad solum angulum laus ilia neutiquam referri potest , debefc necessario referri ad totam notionem xe^a^ ycoviag. lam vero si hoc, praeferendum est quod in vulg. habetur, quippe quod textui hebraeo respondet, in quo nto nequit ad w^l adaptari. Indicatur itaque utrumque, efc quod lapis ille sit ab aedificantibus reprobatus et a Deo in lapidem angularem domus Dei electus, Dei providentiae adscribi et hominibus esse admiration!. Quod sit reprobatus, Deus permisit iustas ob causas ; homines autem iure mirantur quodilli ipsi, quibus Messias promissus erat et qui sollicita Dei cura pro eius adventu erudiebantur, eum postquam venit noluerunt agnoscere. Ceterum vide ad Is. 28,16 et cf. Eph. 2,20. 1 Petr. 2,4-8; ludaei quoque posteriores in Ps. 117,22 Messiam designari tradiderunt (cf. Schoettgen, I p. 174; II p. 605). Quia igitur principes synagogae tales sunt quales in tribus istis parabolis descripti sunt,
21:43
v. 43 ideo dico vobis quiet auferetur a vobis regnum Dei et dabiturgenti facienli fructus eius; cf. 8,11. 12; 12, 41-45; bene notat Lap. esse hie postparabolam et affabulationem, in qua Christus tres parabolas de duobus filiis , obediente uno, altero inobediente , de vineae colonis , de lapide reprobate dare explicet et applicet principibus synagogae. Quod loannes monuit, ne dicerent : patrem habemus Abraham , cum Deus ex lapidibus sibi suscitari possit filios Abraham (3,9), id iam opere iri impletum etesse implendum Christus docet. Vocationem gentium vaticinatur atque in Ecclesia potissimum ex gentibus collecta inventum iri veram sanctitatem praedicit eo quod gens cui dabitur regnum Dei faciet fructus eius i. e. gratiis Dei sibi collatis bene utetur eosque producet fructus ad quos Dei dona et gratiae conceduntur ; cf. Gal. 5,22. Eph. 5,9. Deincle ut cognoscerent non id tantum sibi inferri quod eiicerentur supplicia quoque affert (S. Chrys.}
21:44
v. 44 et qui ceciderit super lapidem istum confringetur, qui in eum offendit , impingit , confractione peribit; verum in eum impingunt quotquot eum reprobant, quibus humilitas Ghristi est offensio et scandalum , uti simile quid iam Isaias exprobrat et minatur duabus domibus Israel, quia abiecerint aquas Siloe quae vadant cum silentio (Is. 8,6-14). Proinde explicat Christus vaticinium de se editum : positus est hie in ruinam multorum (Luc. 2,34); dein altero niembro imagine parumper mutata se exhibet iudicem venturum et adversarios-punittirum; super quern vero ceciderit, confer et eum, super qu em lapis devolvetur, hunc ^wp/iaret ventilabit, vel uti Theoph. Euth. vocem explicant, t,a<7x.opiu<7ei disperget, ^lacTirepei' ; uncle sermo ab imagine lapidis in aliquem cadentis statim transit ad rein designatam ad Messiam. iudicem, et Christus se describit talem qualis annuntiatus erat a loanne : cuius v'entilabrum in maim eius et permunclabit aream suam (3,12). Utroque autem membro coniuncto exprimitur illos nullo pacto effugere posse exitium, si Messiam reiecerint; verum fore ut pernicies iis multis moclis ingrual, neque enim est aliud nomen in quo nos oporteat salvos fieri; cf. Act. 4,11. 12, ubi Petrus principibus populi et senioribus eadem Christi verba in memoriam revocat. Hunc versum aliqui delent quasi perperam ex Luca insertum (vide lect. var.). At si esset ex Luca translatus , merito exspectares futurum fuisse ut statim ad v. 42 adiungeretur et certe interpolator quivis eum ibi collocasset. Plerique testes eum habent ; in contextam orationem optime convenit, ut soil, illis praeter exclusionem a regno etiam aliae poenae declarentur. Cur in aliquibus desit, fortasse explicatur ex eo quia haec poni post v. 43 etseparari a v. 42 potuit esse offensioni. Principes autem synagogae hisce reprehensionibus non modo non resipiscunt, sed ad peiora consilia procedunt
21:45
v. 45 et cum audissent principes sacerdotum et pharisaei parabolas eius, tres scil. v. 28. 33. 42, cognoverunt quod de ipsis diceret; id ergo non statim intellexerunt, prout in v. 41 clare apparet, sed simulac cognoverunt, vindictam capere et molestum monitorem removere desiderant
21:46
v. 46 et quaerentes eum tenere, timuerunt turbam, quoniam sicut prophetam eum habebant, dc, Trpocpvrnriv , euni pro propheta habebant; ecce incorrigibilitas perversorum post tot monita salutis; et dicuntur tria : veritatis perceptio, iniquae voluntatis machinatio contra veritatem , et ne in actum procedat malitia , impeditio per timorem humanum qui pelli suae timet (Alb.}. Qui supra dicti sunt v. 23 seniores populi , hie dici videntur pharisaei ; erant illi itaque non ex sadducaeis , sed a partibus stabant pharisaeorum.
21:1
Mt. ne nomme pas Béthanie qui est certain dans Mc. On pourrait donc croire que Jésus est déjà à Bethphagé, el que le village d’en face est Béthanie. Mais Bethphagé était sûrement plus près de NT et il serait étonnant que Mt. n’ait pas nommé Béthanie qu'il connaissait. IL semble donc que εἰς Βηθφαγή doit s'entendre de la proximité de ce lieu. Un troisième εἰς est assez étrange, mais on peut lire πρὸς τὸ ὅρος avec NDEL vg. syrr.
21:2
πορένεσθε (THV) et non πορευθητε (S). — κατενᾶντι (HAL) et non anévavrt (5). 4. δια (THV) et non υπο (8).
πορεύεσθε, style de Mt. x, 6; xxu, 9; xxv, 9, qui dispensait d'employer la redondance de Me. εἰσπορευόμενοι εἰς αὐτήν. Mt. ajoute l'ânesse, et ne dit pas que personne n'avait monté l'ânon; cela allait de soi, puisqu'il était encore avec sa mère. D'ailleurs il ne s’en suit pas qu’il n'avait que quelques jours ou quelques semaines. Bien des raisons pouvaient avoir empêché qu’on les séparât, même si l’ânon avait un an et demi ou deux ans; on commence à les dresser vers quinze mois. proféré par le prophète: 9 Dites à la fille de Sion Voici que ton roi vient à toi, doux, et monté sur un âne, et un ânon, fils d'une ânesse.
21:3
Plus concis que Me., Mi. semble prendre τίς comme sujet de ἀποστελεῖ. Alors, pour donner tout son sens au verbe, il faudrait supposer que le τίς enverra les bêtes, les fera du moins accompagner, car le sens ne peut être seulement « laisser aller ». Mais ce τίς était-il donc le propriétaire? De sorte que nous inclinerions plutôt, en tenant compte de δέ, à traduire comme Mc. qui dit que le Seigneur renverra l'ânon (contre Kn., etc.).
21:4
Propres à Mt. D'abord la formule sur l'accomplissement d'une prophétie. On pouvait regarder la prophétie comme esquissant un symbole de la douceur et de l’humble attitude du roi à venir. Mais en fait le texte ayant été réalisé à la lettre, les premiers chrétiens durent en être frappés. Aussi Jo. x, 14 l’a-t-il cité à son tour, sans y voir le moins du monde une änesse, si ce n’est pour qualifier l’ânon comme fils d'une ânesse. De nombreux critiques (Holtz. Loisy, Klost. etc.) prêtent à Mt. une singulière bévue. IL aurait vu dans Zacharie — par erreur — la présence de deux animaux, l'ânesse et l'ânon, ce qui l'aurait conduit à ajouter une ânesse à l’ânon de Mec. (de Le. et de Jo.), sauf à ne savoir qu’en faire, et à déclarer enfin que Jésus était monté sur les deux, ce qui serait une ânerie. Voyons les faits.
21:5
εἴπατε τῇ θυγατρὶ Σιών est emprunté à Is. zxn, 11, où plutôt c’est une réminiscence qui s’est présentée à l'esprit de Mt. comme une introduction plus convenable que celle de Zacharie, 1x, 9: « Tressaille de joie, fille de Sion, pousse des cris d’allégresse, fille de Jérusalem »! exhortation dont l'accent triomphal convenait moins pour une entrée qui précéda de si peu la passion. Suit dans Zacharie un passage dont le texte hébreu signifie : « Voici que ton roi vient à toi: il est juste et victorieux (?) humble et monté sur un âne, et sur un poulain, petit des ânesses. » Dans les Septante : ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ αῴζων αὐτός, πραῦς καὶ ἐπιθεδηκὼς ἐπὶ ὑποζύγιον χαὶ πῶλον νέον. IL n'est pas douteux que dans l’hébreu #r Sur un poulain, le waw (et) n'est pas une copule, mais indique seulement un parallélisme synonymique, « à savoir Sur un poulain Il semble bien que [65 LXX aient pris ce waw pour une copule, et, quoique ὑποζύγιον chez les traducteurs grecs signifie toujours un âne, et une ânesse seulement dans Jud. v, 40 (A), ils ont peut-être entendu : une ânesse et un 7. αντου plutôt que αὐτων (THSV) — 07%. αὐτῶν p. τματιο, (TH) plutôt que add. (SV). poulain. C'est ce texte qu'Origène ἃ eu en vue, et si Mt. l'avait suivi, on pourrait croire qu'il lui ἃ suggéré l’ânesse. Mais précisément il l'a changé. Son texte doit se traduire : « monté sur un âne (même Loisy, Klost.) et (sur) un poulain fils d’une ânesse ». C'est-à-dire qu'il a traduit correctement l'hébreu, remettant l'ânesse à sa place, seulement comme mère de l'ânon. Et ce soin qu'il a pris proteste assez haut contre l'opération mentale qu’on lui prête. Si donc il ἃ introduit une ânesse, ce n’est pas à cause de Zacharie qui ne la connaïssait pas, c'est parce qu'il en ἃ oui parler ou qu'il l’a vue, et sa présence est en somme très naturelle auprès d'un jeune änon, le meilleur gage de sa docilité à se laïsser monter. Mais la suggestion du texte des LXX, si elle a été éliminée fermement par Mt., a agi même sur Jérôme, malgré sa réaction contre les LXX; du moins la Vg. actuelle de Zacharic lit asinam, soït d’après les LXX, soit pour introduire dans son texte l'animal qui figure dans l’évangile. N’est-il pas très naturel après cela qu'un copiste ait voulu réaliser un accomplissement plus parfait de la prophétie ainsi entendue, mais sans tenir compte de la correction de Mt.? On aura noté que Mt. a omis l’incise : δίκαιος καὶ σώζων αὐτός, OÙ σώζων est représenté en hébreu par YU, sauvé, préservé, et qui par conséquent revient sain et sauf, donc vainqueur. Peut-être a-t-il pensé que la victoire n'était pas encore acquise le jour des Rameaux. Il à conservé πραύς « doux, bénin », pour rendre ‘2, qui est plutôt « pauvre et humble », Théodotion ἐπαχούων, Symmaque et la ὅς édition d'Origène πτωχάς. Il n'avait pas à réviser toutes les nuances, le terme de doux convenant bien à Jésus. Le seul point qu'il avait à cœur, c'était le fait prédit par Zacharie, et en plaçant ses paroles avant l'exéeution, au moment où Jésus donne ses ordres, il suggère que 16 Seigneur voulut cet. accomplissement (McNeile).
21:6
συνεταξεν (H) plutôt que προσεταξεν. (TSV).
Exécution des ordres, rapportée sommairement; παρευθέντες répond à πορεύεσθε (2). συντάσσω de la même facon dans xxvi, 19, tournure biblique : Ex. XXXIV, 4 etc.
21:7
Tel qu'il figure dans les éditions critiques (même Hetz.), le v. signifie que les diseiples mirent leurs vêtements sur les deux bêtes, ἐπ᾿ αὐτῶν. et que Jésus s'assit sur toutes deux (ἐπάνω αὐτῶν). Ce dernier αὐτῶν pourrait, il est vrai, s'entendre des habits, mais comme les habits étaient. sur les deux animaux, cela reviendrait au même, ou du moins nous ne saurions pas sur lequel Jésus est monté. Quoi qu'en disent des critiques, il n'y aurait rien d’absurde à 66 qu'on eût mis des habits sur les deux bêtes, l'une étant disposée en cas de besoin, par exemple l’ânesse, si l'ânon se montrait récalcitrant (cf. Jaussen er Savicwac, Mission archéologique en Arabie, τι, p. 109); la vraie difficulté c’est que Mi. devait nommer un des animaux s'il n’a pas parlé de tous les deux. Qu'il soit impossible de monter deux ânes à la fois, Mt. ne l'ignorait pas plus que les critiques. D'après Loisy : « Les deux ânes se conduisent comme s’ils n'étaient qu'un, de même que plus haut les deux possédés et les deux aveugles, et pour le même motif : parce que le doublement est le fait du rédacteur » (1, 263). Il y ἃ cependant une différence entre deux aveugles auxquels on peut sans trop d'invraisemblance prêter les mêmes paroles, et deux ânes qu'on ne peut monter à la fois. On eût: pu les monter successivement, mais rien ne suggère que ce fut le cas. Si donc ce texte ἃ paru si naturel à Origène, c’est qu'il l'entendait ailégoriquement, et Jérôme n’a pas vu d'autre solution : Ærgo cum historia vel impossibilitatem habeat, vel turpitudinem, ad altiora transmittimur. Mais Mt. voulait raconter un fait. Sa tournure ne pourrait s'expliquer que comme un calque de la prophétie. Lisant que le Messie devait entrer monté sur un âne et|y 2 as un ânon, il aurait employé l'expression qui marquait le mieux que la prophétie avait été réalisée, laissant au lecteur prudent le soin de comprendre que le fait Na: seripturaire ainsi rapporté avait élé réalisé more kumano, Cette manière d'écrire nous étonne, mais elle n’a rien de contraire à l'usage oriental, ni à la doctrine de l'inspiration. « Il s’assit sur eux » signifierait : « il se servit de tous deux pour son entrée ». Mais alors il n'aurait pas pris soin d’exclure l'ânesse de la prophétie de Zacharie, montrant qu'il la comprenait.très bien. D'ailleurs la lecon est-elle si assurée? Au lieu de αὐτῶν 10, on lit αὐτῷ dans 33 6, le groupe Ferrar, αὐτόν D af. it. pes. et Ta.-ar. « οἱ ils mirent sur le poulainleurs habits, et Jésus monta sur lui »; om. en'aut. syrcun. (sin. manque). Au lieu de αὐτῶν 29, αὐτοῦ D Θ af. it. pes. Ta.-ar. Ces variantes peuvent passer pour des corrections, qui n'auraient pas été faites de la même manière. Mais.les leeons critiques sont peut-être des corrections pour $e rapprocher du texte du prophète tel qu'on le comprenait : action du récit de Mt. sur le sens de ὄνος dans la citation; réaction de la citation sur le texte de Mt. Chrys. dit constamment, que le Christ est monté sur le poulain, qui pouvait être capable de le porter. La différence de αὐτὸν à αὐτων est très minime,.et s’il y. a une confusion, il nous paraît plus juste de la mettre à la charge d'un copiste; c’est ainsi qu'on procède toujours. Aussi non seulement Blass et Zahn, mais 6. Weiss, Klost. proposent de regarder comme le vrai texte : καὶ ἐπέθηχαν ἐπ᾽ αὐτὸν τὰ ἱμάτια καὶ ἐπεκάθισεν. ἐπάνω (sans rien de plus 92 og) ou ἐπάνω abroÿ.ou même ἐπάνω αὐτῶν, αὐτῶν. se rapportant alors aux vêtements, ce qui n’a plus d’inconvénients, puisqu'on sait sur quelle bête le Sauveur-est monté. Tout se réduit au changement d’une lettre, peut-être occasionné par αὐτῶν mis en marge comme omis après ἱμάτια, et qui a pu passer pour une correction de αὐτόν. Dans ce même verset, αὐτῶν après ἱμάτια est omis par Tischendorf et Hort. H faudrait le lire (S Vog. Hetz.) si on enlevait le premier αὐτῶνι,
21:8
Mt. ἐν τῇ ὁδῷ au lieu de εἰς τὴν 60dv (Mc.); les branches (xAddous 1, ott6dBac) sont coupées des arbres, et non des champs, στρώννυμι el στρωννύω, au lieu d'un seul verbe, avec la répétition de ἐν τῇ ὁδῷ : tout cela ne peut guère passer pour une correction, non plus que πλεῖστος ὅχλος (Me. πολλοί); οἵ, Mc. 1v, 1.
21:9
1l est étonnant que Mt., qui a déjà parlé de la foule au v. 8 nomme encore les foules. Or tandis que Mc. ne les nomme pas, si bien qu’on pourrait prendre tous les assistants pour des disciples (comme a compris Le. xxx, 37), Jo. parle d’une grande foule venue de Jérusalem. On dirait que Mt. indique à tout le moins un nouveau point de départ, ce que Le. a fait plus expressément. Le y. 9 a est comme Mc. sauf ces foules, un pronom qui suppose à προάγοντες le sens transitif, pronom non moins inutile que λέγοντες, indice de sémitisme après un autre verbe. — 9b est aussi comme Mc., mais le règne de David est remplacé par le Fils de David, comme objet de l’acclamation. La manière de Mc. peut s'appuyer sur le Chemoné ‘Esré 14, mais elle ne se trouve ni dans Le. ni dans Jo., tant il était naturel de mettre en relief la personne acclamée. On peut objecter cependant que baawé se présente d'ordinaire seul, soit dans le N. T. (Jo. χα, 12), soit dans l'A. T. ou les écrits rabbiniques. C’est donc Mi. qui aurait transformé Me. — Mais plutôt Mt. forme comme la transition entre les concepts anciens et les plus récents. I] est sûr que dans la Didachè il y ἃ un parti pris de réserver l'hosanna à Dieu (x, 6) : ὥσαννὰ τῷ θεῷ Δαδίδ, C'est ce qu'insinue déjà la formule de Mc. ὡσαννὰ ἐν τοῖς ὑψίστοις (aussi Mt.), où hosanra remplace : « louez-le » (le Seigneur) du Ps. cxzvir, 1. Mais Mt. semble avoir percu encore le sens primitif de l'acclamation : sauve donc! On disait : Dieu, « sauve le roi » (Ps. xx, 10) avec un simple accusatif, et Yuwn pouvait aussi être suivi de ἢ (Ps. rxxn, & et cxvi, 6), équivalent au datif grec. . 10 L'idée serait : « Soyez propice (ὁ Dieu) au fils de David », mais l'expression aurait déjà pris la portée d’une simple acclamation, qu'on pourrait transmettre jusque dans les hauteurs du ciel. Le mot ΝΜ ΣΤ pouvait être transcrit en araméen sans que le lecteur fût tenté de prendre N1 pour le suffixe araméen « nous Du moins les versions syriennes n’y ont. pas vu de difficulté (avec N initial). L’'acclamation du Messie était bien de circonstance, et le nom de fils de David était le plus connu. — Le reste comme Me. Jérôme (ep. xx, 5 ad Damas.) denique Matthaeus, qui. evangelium hebraeo sermone conscripsit, ia posuit Osianna barrama, id est Osanna in excelsis. La lecture osianna (Hilberg) se rattache à l’hébreu, plutôt qu’à l’araméen (cf. Comm. Mc.). 10 5.) Mc. n'avait que l'entrée à Jérusalem. Le reste est propre à Mt. La ville est remuée et se demande qui est Jésus. Ceux qui l'ont acclamé auraient dù répondre : C'est le Fils de David! Mais on répond : C’est Jésus le prophète. Il faut done, semble-t-il, distinguer ceux qui sont venus avec Jésus de Galilée et qui formaient le cortège messianique, et une autre foule venue de Jéricho, ou qui s’est groupée au mont des Oliviers, et qui parle de Jésus comme d’un prophète venu de Nazareth. Elle a appris que Jésus vient de Galilée, où il se donnait ! comme prophète (xur, 57), et était recu comme tel. Elle s'associe à cette opinion (xu, 45), moins compromettante que la déclaration de messianisme, devant laquelle des partisans plus convaincus n'avaient pas reculé. Ou bien il faut sup poser que la foule qui s'est laissé aller à l'enthousiasme devient plus prudentequand elle est interrogée par ceux de la ville, où Jésus avait des adversaires. Ce serait une première indication de l’inconstance de ses convictions. Toutefois elle regarde encore Jésus comme un envoyé de Dieu. — Noter πᾶσα ñ πόλις λέγουσα, cf. la voix de la ville, IT Regn. 1, 41. 45; la ville parle dans Sopn. Ant. 734, mais λέγουσα à cette place est plutôt sémitique.
21:12
του θεου (TSV) plutôt que om. (H).
La description des vendeurs et des acheteurs comme dans Mc., tandis que Le. m'a que « les vendeurs », mais Mt omet 16 détail sur le Temple lieu de
21:13
Les trois synoptiques ont la combinaison des textes d'Is. vi, 7 et Jér. vi, 14, mais le contraste hardi des deux paroles élait frappant, et a ἀὰ se graver dans les mémoires. [5818 est cité littéralement d’après LXX, qui traduisent exactement l'hébreu (Le. ἔσται traduction pour les Grecs de κληθήσεται); Mc. seul ἃ en plus πᾶσιν τοῖς ἔθνεσιν cotnme dans Isaie. Si l'addition était le fait de Mt. on ne manqguerait pas de dire qu'il a complété Mc. d'après sa Bible. On comprend très bien lomission par Le. qui écrivait pour des gentils. Ma. a pu omettre les mots qui a’ajoutaient rien à l'argurnentation et même rendaient l'opposition moins bien équilibrée et moins nerveuse. Le ἐπουίσατε de Le. n'était point une correction heureuse du parfait de Mc. Mais le présent de Mt. est plus expressif; le reproche est plus direct, s'adressant à éeux qui sont actuellement en faute. 4%} Propre à Mt. Mc. ne raconte aucun miracle de Jésus durant son séjour à Jérusalem. II serait étrange qu'il n’en ait fait aucun, du moins Le jour de son entrée, à titre de joyeux avènement. C'est ce que dit Mt., mais à sa manière, sans aucun détail, comme 1v, 24; vm, 16; 1x, 35; x, 45; xiv, 44. Les aveugles et les boiteux, d'après le proverbe tel qu'il est cité dans la Bible grecque, n'entreront pas dans la maison du Seigneur (II Regn. v, 8). Ceux de l’évangile se tenaient peut-être près de la porte; ils s'approchent du Messie et sont guéris, à l'instar de ceux dont Jésus avait parlé aux envoyés du Baptiste (σι, 5). D'autre part on peut insister sur ee que le texte hébreu (IL Sam. v. 8), interdisait plus généralement aux aveugles l’entrée de la maison. Ge sont les LXX qui ont ajouté « du Seigneur ». Ne serait-ce pas un indice que l'évangéliste ne s’est pas préoccupé de leur texte, füt-ce pour esquisser une conciliation ? 45 s.) Propre à Mt. Dans Me. les princes des prêtres et les scribes sont irrités de l'expulsion des vendeurs, et cela s'entend assez : c'était à eux d'empêcher ce désordre. Aussi veulent-ils perdre Jésus (Mc. xr, 18). Le. qui suit Me. exprime au même endroit leur mauvaise intention, mais sans la rattacher à l'expulsion aurait-il été influencé par une autre tradition? En tout cas Mt. n’a rien de tout cela, et fait intervenir les princes des prètres et les scribes à l'occasion des acclamations messianiques, ce qui est aussi très naturel. Et en effet Le. a quelque chose de semblable (xx, 39 5.) : les Pharisiens veulent faire taire . les disciples, et Jésus répond que les pierres crieraïent, tandis que Mt. parle des acclamations des enfants. On ἃ voulu voir dans les deux récits deux versions d'une même tradition primitive araméenne : NtIaN « les pierres » seraient devenues 133 « les enfants », ou vice versa. Ces sortes de conjectures sont plus élégantes que solides. Du moins Mt. et Le. se réunissent sur une tradition . commune. En fait la manifestation messianique a dû amener une protestation de La part des Pharisiens (Lc.}, avant même l'entrée à Jérusalem, et le nxcontentement des grands-prêtres et des scribes (Mt.) a dû être causé, comme 16 dit Mc., par l'expulsion qui eut lieu le lendemain. ἢ faut réunir les trois récits pour avoir la physionomie complète des faits.
21:15
Les princes des prêtres, déjà en action kors de la naissance de Jésus (n, 4), entrent ici sur la scène où ils vont jouer un si grand rôle, comme aussi dans Mec. et dans Le. Rien de plus naturel, puisque le Sauveur pénètre dans leur domaine. Des scribes, qui ordinairement appartenaient au parti des Pharisiens, se joignent à eux. Leur présence est encore plus justifiée dans Mi., qui va les renvoyer à l’Écriture. — τὰ θαυμάσια étonne; les adversaires vont se scandaliser des cris, motif suffisant et exclusif de leur question. Pourquoi ajouter les miracles? ke mot ϑαυμάσιος ne se trouvant d’ailleurs que là dans le N. T. Aussi MeNeïle soupçonne la main d’un arrangeur. Peut-être faut-il seulement conclure que Mt. a rédigé avec moïns de netteté que de coutume. Les enfants ont vu les miracles, leur enthousiasme a redoublé : tout cela irrite les personnages qui se sentaient chez eux. MeNeile juge très improbable que 165 enfants aient crié dans le Temple; la police les aurait fait taire. C’est ne pas tenir compte de la liberté incoercible des manifestations en Orient; le Temple vaste enceinte abritant une foule variée, et théâtre de scènes tumultueuses, n’était pas tenu comme une église. Dans les cortèges spontanés qui se forment dans les rues, par exemple autour des soldats en marche, les enfants sont toujours les plus exaltés et les plus bruyants; ils répètent le cri le plus sensationnel. Était-ce à eux de trancher une question si grave pour l'avenir de la nation? Les chefs s’indignent.
21:16
C'était tellement inouï, qu'ils se demandent même s'ils ont bien entendu, Not οὐδέποτε ἀνέγνωτε ὅτι "Ex λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς 11 Ἰζαὶ χαταστόματος νηπίων καὶ θηλαζόντων χατηῤτίσω αἶνον; ἐχεῖ. λιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ ηὐλίσθη 18 Πρωΐ δὲ ἐπαναγὼν εἰς τὴν πόλιν ἐπείνασεν. 9 χαὶ ἰδὼν συχῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ᾽ αὐτήν, χαὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, χαὶ λέγει αὐτῇ Μηκέτι Ex σοῦ χαρπὸς γένηται εἰς τὸν αἰῶνα᾽ Hat εἐξῇ- 18, πρωι (TH) ou πρωιας (SV) — ἐπαναγων (SV) où ἐπαναγαγων (TH). 19. om. ou ἃ. μηχετι (SV) plutôt que add. (TH). et qu'ils interrogent Jésus : manière d'obtenir un désaveu ou de lui faire endosser une responsabilité. Jésus les renvoie au Ps. vin, 3 que Mt. cite d'après >, plutôt « force, les LXX. On fait remarquer que αἶνον répond mal à Jhébreu 72 forteresse ». Mais l'idée de louange était nécessaire, et elle se trouve certainement dans ce passage difficile. M. Podechard (RB. 1920, p. 69) traduit : « Ta gloire au-dessus des cieux est chantée par la bouche des enfants et des nourrissons : tu as bâti une forteresse »... Dans tout le morceau l’homme rend gloire à Dieu qui a honoré l'homme. Le sens paraît être que même Îles enfants connaissent cette gloire. Et pourtant Dieu a des adversaires. Les bienfaits et les miracles de Jésus ont frappé même les enfants, pourquoi imposer silence à ces bouches innocentes? Ceux qui se trompent, ce sont ceux qui luttent contre Dieu. Mais le Sauveur laisse à ses adversaires le soin de continuer la lecture du psaume . « à cause de tes agresseurs, pour réduire l'ennemi et le rebelle ». — Chez les païens on tirait des présages des animaux parce qu'ils agissaient par l'instinct, considéré comme une force divine, et donc aussi des paroles des enfanis quand ils jouaient et parlaient au hasard (Puuraroue, de Is. et Osir. 356 6); mais ce n’est ni le sens du psaume, ni celui de l'évangile.
21:17
Mt. termine la première journée, comme avait fait Mc. mais dans des termes différents, en relatant l'arrivée de Jésus à Béthanie. — αὐὀλίζομαι (Le. xx1, 37) pourrait s’entendré d’un campement de fortune. Mais alors pourquoi aller jusqu’à Béthanie? C’est donc que Jésus y avait des amis, qui lui donnaient l'hospitalité. C’est le sens du mot dans Didachè χι, 6; cf. Ps. xxix, 6 et DiTrens. Or. gr. 80, 7 (MM).
21:18
ἐπανάγω au sens intransitif de revenir. Au présent (E etc.) ou ἐπαναγαγών à l’aor. (Ν B L deux cursifs seuis), plutôt que παράγων (D lait. syreur.). — ἐπείνασεν on est parti de très bonne heure, donc sans avoir mangé. Mt. ne dit pas que c'était au sortir de Béthanie.
21:19
Si Mt. avait voulu abréger Me., pourquoi ajouter μίαν et ἐπὶ τῆς ὁδοῦ Son texte dit ensuite le strict nécessaire. — C'est un lieu commun des critiques que Mt. a remplacé la malédiction par une simple prophétie (Holtz. Klost., etc.). Ce serait le cas si on lisait οὐ μηχέτι, puisque οὐ μή avec 16 subj. aor. signifie le futur : « il n’est pas à craindre que cela arrive — cela n'arrivera pas » (Kühn.-Gerth, αι, ἃ, p. 221), mais si on omet où avec tous, sauf BD O (ou ἢ), le sens est plutôt prohibitif, le subjonctif tenant la place de l'optatif (restitué par Origène). L'expression est en tout cas plus directe : si on ne peut plus manger de fruits de l'arbre (Me.), c'est qu'il n’en aura pas. — Aussitét, dit Mt., le figuier fut séché. Kn. se donne beaucoup de mal pour prouver qu’on peut conclure la même chose du récit de Me. Mais si Mt. a pris le parti de rappracher le second entretien, il a dû aussi hâter l'effet du miracle, circonstance nécessaire dans cette présentation des faits. Il se peut, d'après Me., que le figuier ΔῊ été desséché aussitôt que les apôtres ont eu le dos tourné, mais il ne mentionne leur étonnement que le lendemain matin. Chacun est constant dans sa façon de raconter un miracle selon un certain mode qui ne change rien à la substance du fait.
21:20
Les disciples et non Pierre {Mc.), et, au lieu d’un étonnement très spontané, une question spéculative sur la cause, πῶς, comment se fait-il? ce qui équivaut à dire : pour quelle raison? Certes Mc. est plus naturel, et la question paraît trop calquée sur les termes précédents, maïs comment Mt. qui parle si volontiers de Pierre, l’aurait-il à dessein laïssé dans l'ombre? — παραχρῆμα, comme au v. 49, non par opposition à la durée d’un jour, mais par opposition à un desséchement naturel qui serait progressif et lent. Les disciples qui ont vu tant de miracles se demandent si c'est bien un miracle, et, en effet, il ne rentre pas aisément dans la catégorie des autres. Ce mystère n’est pas éclaïrci non plus pour nous. Les Pères ont vu là une allégorie menaçante pour le peuple juif qui s’obstinait à refuser des fruits au Sauveur. L'explication est vraisemblable, mais aucun mot du texte ne la suggère. C’est ce qu'il faut noter soigneusement. Car, d'après tant de critiques, Mt. a allégorisé à tort et à travers, surtout les paraboles. S'il n'avait pas eu au contraire le souci de rapporter les choses telles qu'il les savait, comment se fait-il qu'il ait comsigné tel quel ce bloc erratique sans le rattacher par l'allégorie à l'enseignement de Jésus? 21 5.) De ce que Jésus tire une lecon du fait du figuier, il ne s'ensuit pas que ‘le miracle ait été opéré précisément en vue de cette lecon, ear elle est d’un caractère général. Dans Mc. il n'est même pas fait allusion au Gguier; Jésus passe de Ia foi à la prière faite dans un esprit de foi, puis au pardon, condition de la prière, ce dernier point ne se rattachant à ce qui précède que très indirectement, tandis qu'il figure dans Mt. vi, 14. 15 dans un contexte excellent. 34) Jésus ne répond pas à la question, ce qui se comprend mieux dans Me. où il n’y a pas de question posée. Il suppose que tout de même les disciples ont discerné un miracle, et répond à leur étonnement qu'eux-mêmes (dans Mec. n'importe qui) pourraient faire bien davantage s’ils avaient une foi solide. Comme Mt. a déjà donné cette lecon, em parlant d'une montagne, mais dans des termes différents (xvir, 20), on est tenté de croire que ce passage-ci ἃ élé rédigé d’après Mec. par le traducteur de Ma. En effet les paroles de Jésus, très naturelles dans Mc., sont ramenées dans Mi. à une seule formule qui prévoit d'avance les deux conditions nécessaires, la foi et pas d'hésitation. D'autant que διακρίνομαι au sens d’hésiter (cf. Comm. 370.) est un terme dont on ne saurail indiquer l'équivalent en araméen. 22% De même pour ce v. dont la rédaction est bien plus élégante que celle de Mc., pour dire la même chose. Mt. s'arrête ici, et quand on voit dans l’addition de Mc. sur le pardon (x, 28) « le Père qui est dans les cieux », formule propre à Mt., on se demande si ce n'est pas Mc. qui s'est inspiré des paroles de Mt.? Ou plutôt le v. 25 de Mc. aura été ajouté de très bonne heure par un copiste, ce qui paraît assez clair pour le v. 26.
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Dans Mt. nous sommes au jour qui suit l’entrée. Dans Mc. ce jour étant occupé par l'expulsion des vendeurs, nous sommes au troisième jour. Est-ce pour me pas trancher Ja question que Le. 8 dit : un jour quelconque? Nous pencherions pour Mc. qui semble avoir voulu préciser davantage. Sûürement Mt. n’a pas voulu raccourcir d'un jour le temps qui sépare l'entrée du jour de la Cène. On pourrait se demander s'il n'a pas voulu au contraire disposer de plus de temps pour ses discours, plus nombreux; mais d'ordinaire il ne s'inquiète guère de ces précisions. Nous croyons done qu'il ἃ simplement suivi sa manière propre. Nous indiquerons plus loin (v. 27} pourquoi Mt. n’a pas les γραμματεῖς, mais à πρεσδύτεροι il ajoute τοῦ λαοῦ, comme xxvr, 8. #7; XVII, 4 ἘΝ. Τ᾿ Pour quelle raison aurait-il fait cette addition à Mc. ? parce que c'est son style? mais n'est-ce pas la formule sémitique la plus ancienne, d'après VA. T.? Les Anciens du Sanhédrin, naturellement conservateurs et prudents, devaient faire cause commune avec les princes des prêtres sur la question d'autorité. Il est bien probable que Mt. ἃ ici la forme primitive; les « scribes » auraient été ajoutés par Mc. par habitude de style. — καί au lieu de ἤ (Mc. Le.} est plus sémitique, si bien que dans Mc. et dans Le. les Syriens l'ont mis au lieu de #. Les deux questions ne diffèrent guère que dans les termes. Si donc Mt. avait suivi Mc., il eût dû laisser ἤ comme a fait Le. Ce cas est très caractéristique; Klost. a traduit ici oder! — ἵνα ταῦτα ποιῇς est une redondance de Mc. très naturelle dans la conversation, maïs dont l'absence dans Mt. n’est pas nécessairement une omission voulue.
21:24
Comme Me., mais ἀποχρίνομαι mis au début est ensuite remplacé par ὃν ἐὰν εἴπητε, qui lie.
21:25
παρ᾽ (TSV) plutôt que εν (H).
Double question, d'abord générale, πόθεν (manque à Mc. et à 1,0,}), puis disjonctive. — ἀποχρίθητέ μοι de Me., insistance de causerie, manque à Mt. et à Le. — οἱ dé (Mt. et Le.) plus grec que χαί (Mc.) — ἣμῖν en plus, très naturel pour des gens si préoccupés d'eux-mêmes. .
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L'anacoluthe de Mc. est évitée par Le. avec beaucoup d'adresse et de nature]. On pourrait penser aussi de Mt. qu’il a seulement changé l'emploi de po6oüvro de Mc., de manière à éviter la rupture dans la phrase. D'autre part on peut dire que la phrase de Mi. est mieux balancée selon le mode sémitique, et peut très bien être originale. — φοδούμεθα, nous avons sujet de craindre le peuple, comme l'entendent Schanz, Kn., Klost. Pour le reste la tournure de Mc. est plus coulante dans Le. et dans Mt., où les adversaires continuent à parler, la manière de Mt. étant à la fois la plus rapprochée de Mc. et la plus simple. Maïs au lieu de copier Me., Mt. s'est simplement reproduit lui-même, cf. σιν, 5 : ἐφοδήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον — ἔχειν ὡς tournure qui lui est particulière.
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Le présent historique de Mc. λέγουσιν est remplacé par un aoriste (cf. Le.), et de même λέγει, avec trois verbes différents au lieu du seul λέγω de Mc. I est probable que cette élégance est le fait du traducteur, car l'araméen ne comportait pas cette variété. .
21:28
καὶ @. προσελθων (SV) plutôt que om. (TH).
τί ὑμῖν δυκεῖ avant une parabole, comme χνπι, 12; Cf. xvir, 25; Xxvi, 66. Le πρῶτος (pour πρότερος) n'est pas nécessairement l'aîné; c'est celui des deux que le père a sous la maïn. — τέκνα est pour υἱούς. — ὕπαγε, Cf. v, 24.
21:29
La réponse est d'un rustre, et dénuée d’hypocrisie; elle est suivie de repentir, car μεταμέλεσθαι, surtout dans ce contexte, ne signifie pas vaguement changer d'avis par raison ou par caprice, mais seulement par raison, c'est-àdire que le fils regrette son refus et se met en devoir d'obtir.
21:30
Le père voyant que le premier a refusé appelle aussitôt un second fils, Cela paraît peu conforme à la prescience divine, et ce serait pour des copistes une raison d'intervertir, comme a fait le groupe ὃ. Mais le père n’est pas censé agir en tout comme ferait Dieu; il n'y a pas allégorie pure. Et la parabole ne dit même pas qu'il n’y avait de travail que pour un. Elle pose seulement l’antithèse de deux fils. — Dans la réponse de celui-ci, nous lisons ἐγώ (B W ete.), au lieu du banal ὑπάγω (D a les deux). H n’y a rien de tout à fait semblable en grec. On peut eiter Épiet. LI, xn, 18 ἔχεις μοι εἰπεῖν … ἐγώγε (Klost.), ou Jud. x, 41. Peut- 31. πρῶτος (T) et non ἐσχατος (SV) ou ὑστερος (H). 33. etedero (TH) plutôt que εξεδοτο (SV). être « moi » a-t-il pour but de souligner la façon dont ce fils se met en avant, avec χύριε plus poli et révérentiel qu’affectionné.
21:31
La réponse des chefs s’imposait. Conformément aux hakfiess de la parabole sémitique, Jésus se contente d'indiquer le fait auquel il y aura lieu d'appliquer les principes mis en lumière et acceptés. Entrer dans le royaume de Dieu, c'est répondre à son appel ; les publicains le font, et même les courti- ‘Sanes, terme très fort (omis par 1,0.) marquant une transgression publique de la loi de Dieu; mais il va sans dire que c'est une rétractation de leur désobéissance : ceux-là passent donc les premiers. Jésus ne veut rien dire de trop dur à ses adversaires ; il serait encore temps de prendre la bonne direction. Eux qui se donnent pour des observateurs de la Loi, en réalité n'entrent pas dans le royaume de Dieu : τοῦ θεοῦ, et non « des cieux » comme à l'ordinaire, parce que le royaume est déjà commencé; cf. xir, 28 ; xxt, 43.
21:32
οὐδὲ (HSV) plutôt que ou (T).
Il ne sera plus question que des récalcitrants. C’est à leur refus que s'applique le γάρ après ἦλθεν. Leur attitude à peine indiquée au v. 31 va être mise en relief et expliquée. — « Venir dans une voie de justice » est une locution sémitique pour indiquer une extrème sollicitude à observer la Loi. On ne voit pas que δικαιοσύνης soit ici l'équivalent de ἀληθείας (contre Zahn). En parlant à Jean, Jésus l'avait amené à sa propre manière de voir comme conforme à son idéal de justice (nr, 45). — La leçon οὐδέ, d'après B 6 1 13 22 33 et six autres est appuyée par #. vg. syrr.; on doit donc la préférer à ob, d'après NCLWXAIF, etc. Or. qui cette fois pourrait être une correction. Même quand ils ont vu l’obéissance tardive des publicains, les chefs n'ont pas renoncé à leur attitude. Il n'y a pas à tirer cette conclusion qu'ils avaient donc été appelés les premiers, car le second fils qui a dit oui et n’a rien fait n’a pas non plus modifié son attitude quand son frère s’est repenti. Aussi bien le verset ne prétend pas être une explication de la parabole (contre Wellh. etc.), explication déjà donnée; c'est lé mot de la fin qui débusque les chefs de leur silence affecté. Jean est venu, et précisément vers vous, et dans la voie de la justice qui est votre fort. La doctrine de Jésus, tout en étant conforme aux fondements de la Loi, pouvait bien quelque peu dérouter les chefs; mais ils n'avaient pas à reprocher à Jean une innovation quelconque. Il ne préchait que la pénitence, thème classique. Et vous ne l'avez pas cru! C’est précisément le grief que craignaient les chefs, v. 25, tant le v. 32 est bien soudé à ce qui précède. C'était un fait qu'ils ne pouvaient pas dissimuler. Et les publicains et les courtisanes (exactement comme au v. 31, seul cas de cette association), eux, ont cru. Ces pécheurs, types de ceux qui disent non οἱ après se convertissent, sont bien ceux qui font la volonté du Père. Pourquoi donc, en les voyant, les chefs ne les ont-ils pas imités? is sont convaincus par les faits de n'avoir pas reconnu l'autorité de Jean, et (par leur aveu) d'être plus éloignés du royaume de Dieu que les personnes qu'ils méprisent. L'argument suppose que la prédication de Jean et celle de Jésus ont le même terme; c'était la doctrine du Sauveur. Les chefs n'étaient pas mieux inspirés en rejetant l'un qu’en critiquant l’autre (αι, 44-49). — τοῦ indique plulôt le résultat (Deb. $ 400, 2) que le but (Loisy).
21:33
Nous ne voudrions pas avancer que le pluriel de Me. ἐν παραθολαῖς s'explique parce qu'il y a trois paraboles dans Mt. Mais il serait encore plus puéril de prétendre (cf. Loisy) que Mt. a inséré ici plusieurs paraboles à cause de ce pluriel de Me. ᾿λλλην παραδολήν au lieu de ἤρξατο de Me. reproduit par Le., tandis que Mt. suit son style; cf. xur, 24.31. 35. — οἰκοδεσπότης après ἄνθρωπος, comme xur, 52; xx, 1; cf. Introduction (p. ex1). Les détails d'installation de la vigne (omis par Le., car ils ne jouent aucun rôle dans la parabole) sont d’après Is. v, 2ss., Mc. et Mt. ayant 16 même ordre, différent de celui d’Isaïe. Le prophète suit l'ordre d'exécution, car une fois le terrain désigné ou acquis, on le clôt avant même de sarcler et de planter, et la surveillance de la récolte (la tour) passe avant la vendange et la confection du vin (le presseir). Dans l'évangile, la vigne passe la première, comme le thème principal, puis la clôture indispensable, 16 pressoir où ira la récolte, et la tour ad bene esse. La tradition a pu conserver ce nouvel ordre, sinon il faut supposer une dépendance littéraire, car la rencontre de deux modifications au texte biblique est invraisemblable. — (88 détails concrets étonnent d’abord dans Mt, mais ils sont seripturaires; il est donc sur son terrain. — Mc. dit ὑπολήνιον et Mt. Anvôs; l'aire légèrement excavée (Jud. vi, 11) et large (na), où l'on foulait le raisin (Es. zxm, 2), aussi bien que la cuve plus étroite et plus profonde où coulait le vin (ὑπολήνιον) étaient également creusées dans le roc, et ne faisaient en somme qu'une seule installation, que Mt. nomme ληνός, C’est probablement aussi la pensée d'isaie, car 2p° s’employant proprement pour la cuve, mais aussi pour l'aire (ls, xvi, 10, comme ont compris ici les LXX, προλήνιον), devait aussi s'employer pour les deux.
21:34
Le moment voulu (χαιρός) est dans les trois; Mt. seul insiste sur « l’approche », et il ajoute « des fruits », cf. xx, 30. Ni Jülicher, ni Loisy, qui a critiqué si sévèrement la parabole, n'a remarqué que ke maître n'avait pas creusé le pressoir dans son intérêt, puisqu'il demande les fruits, ce qui ne peut guère s'appliquer au vin. À la différence de Mc. et de Le. (ἀπὸ τ. .), le maître dans Mt. semble réclamer tous les fruits, comme s’il donnait on salaire aux vignerons (B. Weiss); c’est que tous les fruits appartiennent à Dieu (αὐτοῦ, de lui, et non du vignoble). C’est harmoniser avec Mc. que de lire dans 16 texte ses fruits, c’est-à-dire sa part, telle qu’elle résultait de la convention (Jül., Loisy, Schanz, etc.). En mettant le singulier, Le. permet de comprendre qu'il s'agit du revenu, ou du vin, vendu ou en nature. D’ailleurs la réalité précise des faits importe peu dans une parabole allégorique. Ce qui est essentiel, c’est que Dieu reçoive les fruits de ses soins et des soins de ceux qu'il a choisis pour cultiver son peuple. Dans Mc. un serviteur, dans Mt. des serviteurs. 35 5.) C'est ici la principale différence entre Mc. et Le. d'une part, et Mi. de l’autre. Les deux envoient trois serviteurs, maltraités en allant crescendo, avec ce trait plus saisissant dans Le. que la mort est réservée au Fils. Que Le. ait suivi Me., cela n'est pas douteux. Mais on prétend que Mt. lui aussi l'a corrigé doctement en mettant deux groupes de serviteurs, selon la partition du Canon juif; les prophètes anciens, de Moïse à Élie ou Élisée, puis les Prophètes modernes. À supposer que Mt. ait poussé jusque-là l’allégorie, ce ne serait toujours pas d’après Mc. il a dit en quoi différaient les deux groupes; le second était plus nombreux, sans doute pour intimider les vignerons. Gette manière est iscontestablement moins soignée que la gradation de Me. et le vague ὡσαύτως qui dispense de se répéter ou de nuancer est bien dans la manière des paraboles, xx, 5; xx, 30; Mc. xu, 21; Le. xx, 31; cf. pour la tournure καὶ ἐποίησαν ὡσαύτως Ex. vi, 41.22; vut, 7.48.
21:35
L'ordre : lapidé, tué (préféré par Kiost. d’après dati. (mss.) syrour. et pes. lréntat., Eusèbe (Théophanie), Cyr-AL.) est une correction; on ἃ pensé qu’on pouvait recevoir des pierres sans être tué. La gradation de Mt. regarde la lapidation comme un meurtre plus grave qu'un autre.
21:37
On regrette le pathétique de Me. et de Lc.; Mt. n'aurait-il pas conservé au moins ἀγαπητόν pour le Fils? Il ἃ écrit simplement, à sa manière ; ὕστερον est de son styte.
21:38
σχῶμεν comme σχῶ (xx, 46). L'espérance des vignerons paraît bien ehimérique (Loisy) selon les lois ordinaires de l'ordre social. Aussi bien le sens allégorique influe ici sur la parabole. On doit juger insensée d'après les desseins de Dieu la prétention des Sanhédrites, qui veulent se débarrasser du Fils pour étre les seuls représentants authentiques du Seigneur et dominer à leur aise l'antique vigne d'Israël. Mais ils se sont bien dit en fait que Jésus gêmait leur domination et qu'il fallait Le faire disparaitre.
21:39
Dans Me., tuer et jeter dehors, dans Mt. et Le. jeter dehors et tuer, ce 44, om. avec T. Entre crochets EI et 5. qui n’est peut-être pas sans une allusion à la mort de Jésus. C'est en cela seulement qu’on pourrait constater une révision d'après les faits, si l’on juge Mc. plus original. Le. se serait séparé de lui d'après une autre tradition, déjà fixée par Mt., car il n’est guère probable qu'ils se soient rencontrés par hasard sur cette divergence avec Mc.
21:40
Aucune allusion à la résurrection du Fils, ni à son retour glorieux; tout l'accent est sur le sort des vignerons.
21:41
Dans Me. et dans Le., Jésus prononce la sentence, el dans Le. les sanhédrites comprennent, puisqu'ils disent μὴ γένοιτο, ce qui fait un peu double emploi avec Le. xx, 19. Dans Mt. les sanhédrites prononcent leur condamnation (comme dans la parabole précédente), soit qu'ils n’aient pas encore compris, soit qu'ils veuillent se montrer beaux joueurs. Mt. ne dira ce qu'il en est qu'à la fin (45). Les deux paraboles, celle des deux fils qui n'a pas de parallèle dans Me. et celle des vignerons, sont donc sur le même plan. On peut juger Me. plus près de la réalité, mais non pas dire (Klost.) que la tournure de Mt. prive la parabole de sa conclusion autorisée, car celle-ci sera donnée au v. 43. — D'ailleurs les sanhédrites font bien les choses, καχοὺς καχῶς (manque dans Mc. et Le.) montre qu'ils ne veulent pas se croire visés. Ils ont aussi en plus une appréciation favorable des nouveaux vignerons, qui donneront les fruits au temps voulu, en harmonie avec le v. 34. Ont-ils pu croire un instant que les vignerons homicides étaient les rois de Juda, et les nouveaux vignerons le régime théocratique qu'eux prétendaient pratiquer? Mais alors que signifiait pour eux Le fils? un prophète comme Jérémie, lapidé par les Juifs d'après Tertullien et Jérôme (ef. Condamin. p. χη) — Jésus va les détromper! . IL n’est pas douteux que xaxobs χαχῶς soit une paronomase très grecque; cf. Dém. 21, 204 εἰ κακὸς κακῶς ἀπολῇ (Deb. 8 488). Mais pourquoi ajouter αὐτούς» En grec c’était inutile, si près de κακούς, quoique l’on puisse comparer PI. Theaet. 155, 6 χάριν οὖν μοι εἴσει, ἐάν σοι ἀνδρὸς, μᾶλλον δὲ ἀνδρῶν ὀνομαστῶν τῆς διανοίας τὴν ἀλήθειαν ἀποχεχρυμμένην συνεξερευνήσωμαι αὐτῶν; οἵ, Civ. 471 d (Küh.-G. 1, 1, p. 661). Si donc αὐτούς est un reste de l'original sémitique, comme κακοὺς xaxé ne peut être une traduction directe de l’araméen, on supposera w2 wa avec les traductions syriennes, que le traducteur aura naturellement rendu par une, paronomase. En tout cas on ne saurait arguer de ces mots pour prouver que l’évangile ἃ été écrit en grec. Mi. a ensuite en propre une allusion aux nouveaux fruits qui paraît adaptée d'après le Ps. 1, 3 : ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν χαιρῷ αὐτοῦ, à propos d'un arbre. Cette connaissance de l'A. T. est bien un trait de Ma.
21:42
La citation, dans Me., est soudée assez imparfaitement par οὐδέ, transition améliorée par Le. Dans Mt. c’est une réplique de Jésus aux sanhédrites, lesquels ne paraissent pas se douter qu'ils ne tiennent pas compte du Fils. Or cette situation était prédite; par là même ils mettent de côté la pierre qui n'en sera pas moins la pierre maîtresse de l'angle. Cette pierre n'est pas, comme ἃ prétendu M. Six (Revue archéol. juillet-oct. 1919, p. 1 ss.), la grosse pierre (crapaudine) qui soutient le gond d’une porte, puisqu’une porte ne se trouve jamais dans un angle. On trouve bien une pierre d'angle dans les fondations mais .une autre est distincte des (Is. xxvi, 46 ei probablement Job xxsvul, 6), τι, 26 et sûrement dans ps. cxviu, 22, fondements (probablement. dans Jér. a montré le P. Dhorme (RB. 1920 le passage cité ici). Gar ñ32 ΝῊ, comme ommet de l'angle; cf. Origène : τῆς ὅλης oxodouñs p. 488) ne peut être que les (δ' πατὴρ dou). D'ailleurs-une pierre qu'on ἃ Τα) etée χεφαλήν, συνέχοντα δύο γωνίας... yée comme fondement, puisque: celui-ci est le en bâtissant ne peut être emplo le par excellence devait être dès lors comme premier posé. À Jérusalem, l’ang te du Temple, qui domine la vallée et qui aujourd'hui l'angle sud-est de l’encein e ancien, le Fils en était le devint le pinacle. Placé au sommet de l'édifie temps nouveaux, il ‘fut surtout la pierre couronnement. Du point de vue des ὦ frappa Paul (Rom. 1x; 32; Éph. u, 20) fondamentale de l'Église, c'est ce qu 4-7, qui groupe les textes autour du faisant allusion à Isaïe, et aussi 1 Pet: πὶ, pour l'Église chrétienne. sens.de fondement, le seul important le v. 44 était authentique. La conclu- 43 5.) διὰ τοῦτο s’expliquerait mieux si parabole principale, puis à là pierre. sion est double, d'abord relative à la cf: v. 31), et non des: cieux;. parce que c'est très 43) Le règne de Dieu ( clairement le règne de Dieu déjà commencé qui se poursu μῶν sont ceux qui ont posé la question, qui se croient quoique par d'autres dépositaires des enseignements divins, bénéfiles chefs spirituels du peuplé, se croyaient les dispensataires: Dans quelle ciaives dé la faveur de Dieu dônt ils cette réprobation, cela.n'est-pas dit, mais mesure le peuple sera-t-il associé à il y ἃ substitution d’une nation (ἔθνος) à une autre. Ce dent Mt. comme judéo-chrétien. Jésus ἃ préparé ses apôtres pour ceux qui regar La hiérarchie qu'il a préparée ou plutôt « pour remplacer les anciens cadres. guide, donnera non pas lés fruits de la le peuple nouveau dont elle sera le vigne, mais les fruits du royaume de Dieu. r2 syrsin. Origène; Eusèbe et 44) L'omission est! réduite à D3ebffr verset, H et S le mettent entre crochets; Lucifér qui ne commentent pas ce semble-t-il, car il est placé:topetard, comme V l'âdmet; T l'ômet, avec raison mté à Le: xx, 18. par un gtossateur qui l'aurait empru uction de Μὲ. (χπ; 42) est négligée : Les adversaires veulent 45 8:) La consir pris, mais s'ils ont craint le: peuple, ce prendre:-Jésus parce qu'ils ont com ἐφοδήθησαν Tbv ὄχλον est done mal placé. n'est pas parce qu'ils ont compris duit cette tournure! Ce n'est pas le cas de Et cependant Le. a fidèlement repro les adversaires comprennent, veulent agir, Mt. qui a tout disposé logiquement la crainte, dont le motif est indiqué. D'autre part mais en sont empêchés par s paraboles », naturelle dans Mc. où Jésusin’a l'expression « comprendre le: flue après la claire désignation des vv. 32:33.43. nommé personne, paraît super envoyé toute cette réflexion après xx, 14; et On ne voit pas pourquoi Mt. n'äpasr φέντες αὐτὸν ἀπῆλθον à xxx, 22, précisément on croit voir qu'ila renvoyé καὶ ἀ bole à placer. Il est donc: vraisemblable parce qu’il avart encore ‘Une para suivi Mc. dans la mesure du possible. Mt ἃ qu'ici le traducteur grec de Mt. a “Pharisiens (Le. les grands- prêtres et: les en plus les grands-prêtres el les els προφήτην... εἶχον est une tournure scribes) et la raison de leur crainte sémitique. ἢ y a des exemples: grecs de γίνομαι εἰς (Le. xim, pour » avec εἰς n'a pas été signalé en grec; cf. 1 Regn. 1 rnure pour ne pas répéter ὡς προφήτην (26). Peut-être Mt. a-t-il choisi cette (ou 1Kai ἀποχριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων
21:1
Bethphage (Hebrew Beth = "House"; Paggim = "Unripe Figs")
BETHPHAGE (Hebrew Beth = "House"; Paggim = "Unripe Figs"). - Village to which Jesus sent two of his disciples to fetch the donkey on which he made his triumphal entry into Jerusalem (Mt. 21:1; Mk. 11:1; Lk. 19:29). In the two Talmuds it is considered a suburb of Jerusalem.
MOUNT OLIVET. — A hill east of Jerusalem, called in the Bible har haz-Zethim (Zech. 14:4), τὸ ὄρος τῶν ἐλαιῶν, mons Olivarum (Mt. 21:1), τὸ ὄρος τὸ καλούμενον ἐλαιῶν, mons qui vocatur Oliveti (Lk. 19:29; 21:37; Acts 1:12), today Çebel et-Tûr or Çebel ez-Zejtûn. …
… antiphon of the Introit (Mt. 21:9; without psalm), by the prayer « Deus, quem diligere », by the reading of Ex. 15:27 and 16:1-7, by the responsory Collegium (Jo. 11:47; 49, 50, 53) or In monte Oliveti (Mt. 26:39 and 41), by the Gospel Cum appropinquasset (ibid. 21:1-9; in ancient times also Mc. 11:1 ff. or Jo. 12:12 ff.). …
21:3
It is sacred to Christians for the memories of Jesus, who several times, coming from Jericho, crossed it to descend into the city (Mt. 21:3; Mk. 11:1; Lk. 19:29), rested at Bethany in the hospitable house of Lazarus, and through Bethphage (v.) on the eastern slope of the mount
21:5
… the kingdom of the M., the single and final object intended by Jahweh (I Chron. 17, 10-14). The post-exilic prophets emphasize: a) the triumph of the M., a gentle king, who comes on a donkey, and will rule peacefully over all the earth: Zech. 9, 9 f. = Mt. 21, 5; b) a single perfect, immaculate sacrifice, offered to Jahweh throughout the world, will take the place of the Mosaic sacrifices: Mal. 1, 11; c) a precursor will immediately prepare …
21:9
OSANNA. - A Hebrew acclamation that entered the liturgy following its use in the New Testament (Mt. 21, 9. 15; Mk. 11, 9; Jn. 12, 13).
The Roman rite of today is formed by a Missa catechumenorum, that is, by an antiphon of the Introit (Mt. 21:9; without psalm), by the prayer « Deus, quem diligere », by the reading of Ex. 15:27 and 16:1-7, by the responsory Collegium (Jo. 11:47; 49, 50, 53) or In monte Oliveti (Mt. 26:39 and …
21:11
… The city in the time of Our Lord was of no importance (Jn. 1:46), but it acquired importance afterward because of the events of Jesus' life (Mt. 4:13; Lk. 1:26; 2:4, 39, 51; 4:16) and because of the title "prophet of N." given to him (Mt. 21:11; Acts 10:38). In the 2nd century A.D. the city was inhabited by Jews, among whom Count Joseph of Tiberias built a church for the Christians. …
21:15
… 7:31-34; Mt. 11:16-19). But in his eyes, with just evaluation, the defects are covered by the merits, and willingly therefore he sees these children beside him, to receive from them the simple and spontaneous homage, an echo of the very voice of God (Mt. 21:15-16); and he points to them as the subjects of his predilection and of that of those who will wish to be his disciples. …
21:17
From there He set out for his triumphal entry into Jerusalem, and returned there the same evening (Lk. 19:29; Mk. 11:11; Mt. 21:17), and then on the evenings of the following days before the Passion. …
LAZARUS OF BETHANY. - Brother of Martha (v.) and of Mary, friend and table companion of Jesus (Jn 11:5, 36; Mt 21:17; Mk 11:11) and raised by him. The resurrection of L. is narrated with many details in Jn 11.
21:31
… The p. are without question sinners (Mt. 9, 10-13; 11, 19; Mk. 2, 15 ff.; Lk. 5, 29-32; 7, 34), to be placed alongside women of ill repute (Mt. 21, 31 f.). Jesus himself, adopting the language in use, pairs unbelievers and p. Nevertheless He calls Levi and Zacchaeus to follow Him, sits at table with the p., and in a classic parable …
21:33
… of God is already inaugurated (Matt. 11:12-15; 12:28; Luke 16:16; 17:20 f.; 1 Cor. 15:25); it must grow (Matt. 13:31 f.), throughout the whole world (Mark 3:13-19; 6:7-13; 13:9 f.; 16:15 f., 20; Acts 1:8; etc.), pass to the gentiles (Matt. 8:10 ff.; 21:33-46; 22:2-10 etc.); it is identified with the Church, with Peter at its head (Matt. 16:13-20; John 21:15 ff.; 1 Cor. 12; Rom. 12:3-8 etc.); it includes good and bad (Matt. 13:24-30, 36-43, …
21:43
In the New Testament, the synoptics especially (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mk. 1, 14; Lk. 1, 32, 33; 16, 16) describe to us the kingdom founded by Christ, a kingdom foretold by the prophets (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), to which all men must belong, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.