Lecture 1 — Entrance into Jerusalem

^21:1^ And when they drew near to Jerusalem, and had come to Bethphage, unto Mount Olivet, then Jesus sent two disciples, [n. 1681]

^21:2^ saying to them: go into the village that is over against you, and immediately you will find an ass tied, and a colt with her; loose them and bring them to me. [n. 1685]

^21:3^ And if any man will say anything to you, say that the Lord has need of them, and immediately he will let them go. [n. 1686]

^21:4^ Now all this was done that it might be fulfilled what was spoken by the prophet, saying: [n. 1688]

^21:5^ tell the daughter of Zion: behold your king comes to you, meek, and sitting upon an ass, and a colt the foal of her that is used to the yoke. [n. 1689]

^21:6^ And going, the disciples did as Jesus commanded them. [n. 1690]

^21:7^ And they brought the ass and the colt, and laid their garments on them, and made him sit on them. [n. 1690]

^21:8^ And a very great multitude spread their garments on the way, and others cut boughs from the trees, and strewed them in the way. [n. 1691]

^21:9^ And the multitudes that went before and that followed, cried, saying: hosanna to the Son of David, blessed is he who comes in the name of the Lord, hosanna in the highest. [n. 1693]

^21:10^ And when he had come into Jerusalem, the whole city was moved, saying: who is this? [n. 1694]

^21:11^ And the people said: this is Jesus the prophet, from Nazareth of Galilee. [n. 1694]

^21:12^ And Jesus went into the temple of God, and cast out all those who sold and bought in the temple, and overthrew the tables of the money changers, and the chairs of those who sold doves. [n. 1695]

^21:13^ And he said to them: it is written, my house will be called the house of prayer; but you have made it a den of thieves. [n. 1700]

^21:14^ And there came to him the blind and the lame in the temple; and he healed them. [n. 1701]

^21:15^ And 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, [n. 1702]

^21:16^ and said to him: do you hear what they say? And Jesus said to them: yes, have you never read: out of the mouth of infants and of sucklings you have perfected praise? [n. 1704]

^21:17^ And leaving them, he went out of the city into Bethania, and remained there. [n. 1708]

^21:18^ And in the morning, returning into the city, he was hungry. [n. 1710]

^21:19^ And seeing a certain fig tree by the way side, he came to it, and found nothing on it but leaves only, and he said to it: may no fruit grow on you from now on and forever. And immediately the fig tree withered away. [n. 1712]

^21:20^ And the disciples seeing it wondered, saying: how is it presently withered away? [n. 1715]

^21:21^ And Jesus answering, said to them: amen, I say to you, if you have faith, and do not stagger, not only this, of the fig tree, will you do, but also if you say to this mountain: take up and cast yourself into the sea, it will be done. [n. 1717]

^21:22^ And all things whatever that you ask in prayer, believing, you will receive. [n. 1719]

1680. Above, the Gospel of Matthew was divided into three parts: in the first he set forth the entrance of Christ into the world, up to the third chapter; second, concerning his progress in the world; in the third, concerning his departure. Therefore, the first two parts being finished, here the third is treated.

And it is divided: for

first, he treats of certain preparatory things;

second, of Christ’s passion (Matt 26).

First, the provocation of the persecutors is set out;

second, the strengthening of the disciples (Matt 24).

He had strengthened the disciples by foretelling the future. From there, certain men were provoked by his glory, which they envied; this is treated in this chapter. Some were provoked by his knowledge (Matt 22).

The first is divided into two. For

first, he treats of Christ’s glory;

second, of the persecutors’ indignation, at and the chief priests and scribes, seeing.

Concerning the first, three things:

first is set out Christ’s glory, which was displayed on the road;

second, that which was displayed in the city;

third, of those things which he took by force from the temple.

The second is at and when he had come into Jerusalem. The third, at and Jesus went into the temple of God.

On the road, glory was given him by two, namely by the disciples and by the crowds’ service.

The second is at and a very great multitude spread their garments on the way.

And concerning the first, three things:

first, he sets out a command about the service;

second, the reason is given;

third, the command is carried out.

The second is at now all this was done, that it might be fulfilled; the third, at and going, the disciples did as Jesus commanded them.

Concerning the first, three things:

first, the place is set down;

second, the persons through whom it came about;

third, the command.

1681. The place is set down when it says, and when they drew near to Jerusalem. The Evangelist describes Christ’s approach to Jerusalem step by step. First, he describes how he had come from Galilee, and through Jericho, and how there he had illumined the blind men who were in the region. After that, he says, and when they drew near to Jerusalem, and had come to Bethphage, unto Mount Olivet. And it is called this because there are many olive trees there, and it is about a thousand paces from Jerusalem. Bethphage was a priestly village, for the priests served the temple through the week: and on the Sabbath day, when the priest left the temple, he would come up to there, since he was only supposed to travel a thousand paces. Those also who went to the temple on the Sabbath day would withdraw from there. Or, Bethphage is the same as ‘home of the jaw,’ because the jaw of the sacrifice was the priest’s portion.

1682. Morally, Jerusalem is interpreted as ‘vision of peace,’ and signifies the society of the good. Jerusalem, which is built as a city, which is compact together (Ps 121:3). Hence, desiring to draw near to Jerusalem, he came through Bethphage, and through the house of confession. For, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). Bethphage is situated on the Mount of Olives, where there is an abundance of oil. My beloved, a son of oil, had a vineyard on a hill (Isa 5:1). Oil signifies mercy, which has the property of gladdening. That he may make the face cheerful with oil (Ps 103:15). In this way, mercy makes glad: God loves a cheerful giver (2 Cor 9:7). Similarly, oil is good for lighting an oil lamp. The Lord commanded that the clearest oil be offered to him. Similarly, it is useful for healing sorrows; and it signifies the grace of the Holy Spirit, which heals. Hence it says in Luke that the Samaritan poured out oil and wine (Luke 10:34).

1683. Then Jesus sent two disciples, saying to them; and it signifies the sending of the apostles into this world. As the Father has sent me, I also send you (John 20:21). But two, to signify charity, which is established between two at the least. Hence in another place, he sent them two and two (Luke 10:1). Or it signifies the active and the contemplative life. Or the two orders of those who preach, namely of the Jews and of the gentiles. Hence the Apostle: for he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the gentiles (Gal 2:8). Or the two who were supposed to be sent to the gentiles, namely Peter and Philip.

1684. And he does three things:

first, he entrusts the saving mission to them;

second, he gives a command about the salvation;

third, about those who object.

1685. He says then, go into the village that is over against you. Literally, there was a certain village which was opposite them, to signify the world into which the Lord sent them. Go into the whole world, and preach the Gospel to every creature (Mark 16:15). And this world will be against them. I have chosen you out of the world, therefore the world hates you (John 15:19).

So he says, go into the village that is over against you. He commands one thing and foretells another. He commands go into the village; he foretells, and immediately you will find an ass tied, and a colt with her. The others make no mention of the ass. They found both.

Morally, the ass and the colt signify men living bestially, for in this respect they are like the beasts; and man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them (Ps 48:13). The ass signifies Judea, the colt, the gentile peoples.

And why is the Jewish people signified by an ass? Because the ass has three properties. First, it is a stupid animal, hence it is called ‘ass,’ i.e., senseless. Thus a man is senseless when he abandons the law of the Lord. Likewise, it is assigned to burdens, and thus the Jewish people was weighed down with the burden of the law, as Peter said, a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear (Acts 15:10). Likewise, the ass is an ignoble animal; in this way, those who despise the Lord’s commands are called ignoble. But bound, namely with the bond of ignorance. For they were all bound together with one chain of darkness (Wis 17:17). Likewise, they were bound by the bond of sin. His own iniquities catch the wicked (Prov 5:22).

1686. Loose them and bring them to me. Here he brings in the salvation of the people. Loose them from the bonds of ignorance by teaching. And he brought them out of darkness, and the shadow of death (Ps 106:14). Likewise, loose them from the bonds of sins; hence he said to Peter above, and whatever you bind upon earth will be bound also in heaven (Matt 16:19). And, blessed are they whose iniquities are forgiven, and whose sins are covered (Ps 31:1). Hence these men, converting the people, led them to Jesus. Was Paul then crucified for you? (1 Cor 1:13). And they will declare my glory to the gentiles (Isa 66:19). But, as the Apostle says to Titus, a bishop must have teaching, that he may be able to exhort in sound doctrine (Titus 1:9): hence what he says here, loose, pertains to teaching, while what follows, and if any man will say anything to you, pertains to power.

1687. Hence, if any man will say anything, objecting, i.e., if anyone wishes to contradict you, say that the Lord has need of them, and immediately he will let them go. And this shows Christ’s power, since they would not have let them go for the apostles’ sake, unless this had happened through Christ’s working, invisibly changing the heart. Hence he let it be understood that he himself was God, for only God can change the heart; hence the heart of man is in his hand. Likewise, since he says, immediately, he lets it be understood that just as those men sent away immediately, so they themselves would send away immediately. Or literally, because the Lord will only keep them for a little while, and send them away immediately, because he only needs them for the day.

But there is a question, according to the mystical exposition. Is it not said that he has no need of our goods? I say that he has no need, unless on account of our necessity and for his glory. Everyone who calls upon the name of the Lord will be saved (Joel 2:32). And everyone who calls upon my name, I have created him for my glory (Isa 43:7).

1688. Now all this was done that it might be fulfilled. Here the reason for the command is set down. Lest someone should think that this was done without reason, he shows the reason: that it might be fulfilled what was spoken by the prophet. It is through Zechariah that he says this (Zech 9:9). But that it might is not taken causally, but consecutively. For he does not act because the prophet had spoken, but rather the other way around: for the end of prophecy is Christ.

1689. ‘Tell the daughter of Zion.’ Announce to the daughter of Zion, that is, the people of Jerusalem, which was subjected to Mount Zion. Likewise, the whole Church is signified, for Zion is interpreted as ‘watchtower.’ Declare his ways among the gentiles (Ps 9:12). Dignity is foretold: ‘behold your king.’ Those Jews had suffered tyrants for a long time, and so they were hoping for a king, as is said in Jeremiah, a king will reign, and will be wise (Jer 23:5).

And he sets down four things which commend the dignity of the king; next, four things which are found in tyrants. First, close relation, because a man has more affection for those more closely connected with him. You may not make a man of another nation king, who is not your brother (Deut 17:15). Hence he says, ‘behold your king’, i.e., from your people. But sometimes kings corrupt into tyrants, because they seek their own gain, which is contrary to the natural disposition of a king; for this reason it says, ‘comes to you’, i.e., for your gain. You went forth for salvation with your Christ (Hab 3:13). ‘Meek.’ Meekness pertains to a king, because inflicting punishment belongs to fierceness. Mercy and truth preserve the king (Prov 20:28). This is why the people loved David, because he was meek. Likewise, humility is required, because the Lord rejects the proud; for this reason, he says, ‘sitting upon an ass.’ Above, learn from me, because I am meek, and humble of heart (Matt 11:29).

1690. And going, the disciples did as Jesus commanded them. After the command was set out, here the execution of the command is set out.

And first, in general: and going, the disciples did. Behold, a command is given for obedience. All that the Lord has spoken, we will do (Exod 19:8).

Then in particular: and they brought the ass and the colt. By this is signified that they converted both the Jews and the gentiles: to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Rom 1:14). And laid their garments upon them. The garments are their virtues. Put on therefore, as the elect of God, holy, and beloved, the bowels of mercy (Col 3:12). They laid their garments on them because they were made examples for others, as is said, be followers of me, brethren, and observe them who walk so as you have our model (Phil 3:17). And made him sit on them. Literally, it says on top of both, because he sits over the hearts of the Jews and of the gentiles.

1691. And a very great multitude spread their garments on the way. After he has explained the disciples’ service, he explains the crowds’ glory. And

first, concerning the glory which they showed him in deed;

second, the glory which they showed him in word, at and the multitudes . . . cried.

1692. And first they spread their garments; second, they cut boughs from the trees. And why? To give him honor, as the road is spread for a great man who is coming. Likewise, because the road was rocky, so they were spreading garments and tree branches lest he be hurt.

According to a mystery, the disciples spread garments over the ass, which signify the virtues which they had received from God, and they imparted these to the gentiles and the Jews. But the crowd’s garments are the things of the law which are scattered for Christ’s sake. But the things that were gain to me, the same I have counted loss for Christ (Phil 3:7). Likewise, the garments signify bodies. But you have a few names in Sardis, which have not defiled their garments (Rev 3:14). Therefore those who spread garments in the way were the first martyrs. Do not revenge yourselves, my dearly beloved; but give place unto wrath (Rom 12:19).

Others cut boughs from the trees. These are the boughs which ought to bear fruit, which signify the holy fathers. He therefore cuts off the boughs who converts them to Christ. And he shall be like a tree which is planted near the running waters (Ps 1:3).

1693. And the multitudes that went before and that followed, cried. Here the honor shown to him by word is set out. But who showed him honor? Those going before and those following after, namely those who were before and after his coming; and both beg for salvation, and they have it from Christ. Having the same recompense (2 Cor 6:13). Now, the crowds were begging for salvation; hence they cried, saying: hosanna to the Son of David. This salvation is begun in the present, and will be perfected in the future. He will save his people from their sins (Matt 1:21). Hence they said, hosanna. Many say that it signifies redemption. But it is the same as ‘I seek salvation’: ‘anna’ bespeaks the disposition of one who implores. Save me, O Lord (Ps 11:2). And they ask this of the Son of David. Thus it is written, I will raise up to David a just branch (Jer 23:5–6) and there follows, in those days shall Judah be saved. And will he be able to do this because he is the Son of David? No, but because he comes in the name of the Lord. Why? Because he comes confessing the Lord. I have come in the name of my Father, and you do not receive (John 5:43). Therefore one salvation is liberation from sins. God himself will come and will save you (Isa 35:4). Similarly, there is another salvation by which we are freed from every punishment. But my salvation will be forever, and my justice from generation to generation (Isa 51:8). And this is in the highest, i.e., may you give the first salvation on earth, and afterward in heaven.

1694. And when he had come into Jerusalem. Here the glory shown to him in the city is treated. And first, the wonderment of the crowds: the whole city was moved, i.e., wondered. Then you will see, and abound, and your heart will wonder and be enlarged (Isa 60:5). You have moved the earth, and have troubled it (Ps 59:4). Saying: who is this? And it is no marvel if they marveled, for even the angels marveled at his ascension, saying, who is this that comes from Edom, with dyed garments from Bosra? (Isa 63:1).

The response is set down: and the people said: this is Jesus the prophet, from Nazareth of Galilee. ‘Prophet’ signifies the act of declaration. From Nazareth, because he was raised there, and from there became more known, and it is for this reason that he was called a Nazarene.

1695. And Jesus went into the temple of God, and cast out all those who sold and bought in the temple. Above, the Evangelist set out the glory which was shown to Christ in the way, and in the city; now he treats of glory with regard to those things which happened in the temple. And three things were done in the temple which pertain to Christ’s glory. For first, he purged the temple; second, he cured the sick; third, he opened the mouths of the speechless. The Evangelist explains these things in order.

Concerning the first,

first, the visitation of the temple is set down;

second, the purging;

third, the reproach of the Jews.

The second is at and cast out all those who sold and bought in the temple; the third, at and he said to them: it is written.

1696. It says then, and Jesus went into the temple of God.

But why, as he entered the city, did he come immediately to the temple? One reason is because he had come as a victim to be sacrificed; for this reason, he came first to the place for sacrificing, and this was the established day on which the lamb was supposed to be presented, as it is written, that on the tenth day of the month the Passover lamb was to be presented, which was to be killed on the fourteenth day of the month (Exod 12:3–6). But it was killed on the day of Jove, in the evening. Therefore the sacrifice was supposed to be made in boughs of palm trees.

A second reason is because he showed himself to be the Son of a Father who should be revered; that he might show reverence to the Father, he came to his Father’s house. If then I am a father, where is my honor? (Mal 1:6). And in this an example of religion is given to us, that when we come into some city, we should first go to the temple. I will worship towards your holy temple (Ps 5:8).

Likewise, he acted as a good doctor, who first confronts the cause of the illness. Hence the sickness and cause of spiritual corruption proceeds from the temple, for if a priest is corrupt, the people is easily corrupted; for this reason he went first to the temple, that he might first apply treatment with regard to the temple. Begin at my sanctuary (Ezek 9:6).

1697. To understand these things, you should understand, as is written, that all the children of Israel had to gather before the Lord at one time of the year, and they were not supposed to appear empty-handed, but were to offer their sacrifices (Exod 23:15). And so it was that those who lived nearby brought their own animals with them, so as to make a profit. Similarly, since some did not have money, they had money-changers who would accommodate those who did not have money, so that they could not excuse themselves in this way from the obligation of offering sacrifice. But since it was forbidden that they should exchange money with interest, they did not take interest but rather a little gift which they called a coliba, namely raisins or some such thing. Similarly, since there were some poor men who could neither own nor borrow large animals, for this reason they had attendants who sold pigeons and doves, lest someone fail in his obligation. Hence the Lord did not reproach the sacrifices, but their greed.

So it says, and cast out all those who sold and bought, literally. Those who bought were the priests’ attendants. Likewise they had money changers, so he overthrew the tables of the money changers, and the chairs of those who sold doves, i.e., the seats on which they sat.

1698. Mystically, in the temple, i.e., in the Church, there are those who covet temporal profits, who are cast out of the Church: for they who wish to become rich, fall into temptation, and into the snare of the devil (1 Tim 6:9). The money changers can be called deacons, to whom is given the administration of temporal things, as is said (Acts 6:2). Hence when they turn the office of stewardship to gain, they should be cast out of the Church. By the dove is understood the Holy Spirit; hence those selling doves are the prelates who sell spiritual gifts, such as holy orders. Keep your money to yourself, to perish with you (Acts 8:20).

Similarly, it can be explained that each man is the temple of God. Do you not know, that you are the temple of God? (1 Cor 3:16). Hence each man should cast out from himself buying and selling, that he may not serve God for the sake of riches; likewise greed, which is signified by the money-changers; likewise the depravity of simony, to tear the appetite of simony out of his heart, which is signified by the chairs.

1699. But there is a literal question here, because it says in John, that he worked this miracle before John was handed over (John 2:14); but here it says just before the passion. Augustine says that this miracle was done twice; therefore they are the more culpable, since the others had been reproached.

Similarly, since he was an unobtrusive and humble man, how could he do this against the will of the priests and the great? Jerome says that this was the one greatest miracle that the Lord worked, and that a certain power radiated from his will, through which he terrified men when he wished.

1700. And he said to them: it is written. Here he reproaches them. And first, with regard to the dignity of the temple; second, with regard to its use.

It is written, namely in Isaiah, ‘my house will be called the house of prayer’ (Isa 56:7). The explanation of this is found where it says, for if heaven, and the heavens of heavens cannot contain you, how much less this house which I have built? (1 Kgs 8:27). Hence it is not called the house of the Lord because he dwells there bodily, but because it is the designated place for praying to God. As a lord has a place where he receives and hears requests, so the temple is the place where the Lord hears the prayers of the faithful. Our Church is called a house in a special way, because Christ God dwells there bodily in the sacrament. He has not done in like manner to every nation (Ps 147:9). Hence Augustine in the Regula: let nothing happen in the oratory except that to which it is assigned.

Next, he reproaches them with regard to their use of it: but you have made it a den of thieves. For those things which belong to religion, they have turned to profit, and thieves hide in caves to rob those going by, and acquire for themselves that which is not their own.

1701. And there came to him the blind and the lame. Here is set down what pertains to Christ’s glory with regard to the healing of the sick. Now, the blind who were in the temple signify those who were blinded by ignorance. We have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10). Those are called ‘lame’ who walk on the ways of iniquities. How long do you halt between two sides? (1 Kgs 18:21). And these approached Christ in the temple, and he healed them. And the place was fitting for this deed, which signifies that spiritual illnesses are only cured in the Church. He reveals by deed, for the children cried out, above, blessed is he who comes in the name of the Lord. Behold your God will bring the revenge of recompense: God himself will come and will save you (Isa 35:4).

1702. There follows the priests’ indignation; hence it says, and the chief priests and scribes, seeing . . . were moved with indignation. It says about such men that they will grow worse and worse (2 Tim 3:13). And

first, the reproach is set out;

second, a questioning;

third, the response.

Concerning the first, three things:

first, the cause of the indignation is given;

second, the indignation is set out;

third, the refutation is set out.

1703. Hence, seeing the wonderful things that he did, namely to enlighten the blind, and not less was that he cast out those buying and selling. For seeing this, those turned toward him were saying, your testimonies are wonderful: therefore my soul has sought them (Ps 118:129). Likewise, seeing the children crying out and saying, hosanna, they should have been moved to reverence: above, you have hidden these things from the wise and prudent, and have revealed them to the little ones (Matt 11:25). That seeing they may see, and not perceive (Mark 4:12).

1704. Hence the children were praising, but the wise men were indignant, and said to him, do you hear what these say? As though to say, it is not just that a mere man should endure to be praised as God. Because Herod permitted men to honor him as a god, he was struck by an angel, and died, consumed by worms (Acts 12:22); in which there is given to us an example, that if we are praised above ourselves, we should not put up with it. But he could not have been praised beyond himself, because he himself was God.

1705. There follows the refutation. And

first, they are condemned by word;

second, by deed.

1706. And Jesus said to them: yes. The Lord responds very wisely. Their plan was that if he restrained the children, they would have what they wanted; if not, they would have an accusation against him. But the Lord responds wisely, such that he neither rebukes the children, nor gives them something by which to falsely accuse them.

Hence he said, yes, I hear, but they do not say anything against me. But David says, ‘out of the mouth of infants and of sucklings you have perfected praise.’ He does not say, you have said, but ‘you have perfected’, for that such children praise God is from divine inspiration, for the works of God are perfect (Deut 32:4). Hence not by human industry do they praise God, but by the Holy Spirit. For wisdom opened the mouth of the dumb, and made the tongues of infants eloquent (Wis 10:21).

1707. But how can he say ‘infants’, since such are not able to speak, and therefore neither to praise? I say that they are not called ‘infants’ on account of age, but on account of simplicity, because they are immune from malice. The Apostle: brethren, do not become children in sense: but in malice be children (1 Cor 14:20). Similarly, they are called ‘sucklings’, because they were stirred by the miracles: to be stirred in miracles is indeed as milk, because milk is drunk without difficulty, and in the same way these are led to faith with sweetness through the miracle. You have become such as have need of milk, and not of strong meat (Heb 5:12).

1708. And leaving them, he went out of the city into Bethania. Here he refutes them by deed. And

first, by a deed he does with regard to himself;

second, by a deed he does with regard to a fig tree.

1709. It says then that and leaving them, he went out. And that abandonment was a sign that they themselves would abandon him. Let us forsake her, and let us go every man to his own land (Jer 51:9). And he went out of the city into Bethania, into the house of obedience: for there Jesus stayed (Rom 6). And he remained there because he remains in those obedient to him. We ought to obey God, rather than men (Acts 5:29). And not only in Bethania, but in any obedient one whomsoever. Hence, if any one love me, he will keep my word, and there follows and we will come to him, and will make our abode with him (John 14:23).

1710. And in the morning, returning into the city, he was hungry. Here the refutation is set forth under a certain figurative deed. And

first, the deed is set out;

second, the disciples’ wonderment.

Concerning the first,

first, the occasion for working the miracle is set out;

second, the barrenness of the tree;

third, the curse;

fourth, the effect.

1711. It says then, and in the morning, returning into the city, he was hungry. This indicates the solicitude which he had for the salvation of the Jews. Hence he came in the morning, like a worker solicitous for his regimen, as above, **the kingdom of heaven is like a householder, who went out early in the morning to hire laborers into his vineyard **(Matt 20:1).

He was hungry, both bodily and spiritually, for he always desires to do the will of the Father; my meat is to do the will of him who sent me (John 4:34). Likewise bodily. But how? Since he was God, he had all things in his power; hence when he wished, he fasted. Hence above, **he had fasted forty days and forty nights **(Matt 4:2); but, when he wished, he hungered.

1712. And seeing a certain fig tree. But why did he work this miracle on a fig tree, rather than on something else? Because this tree is the moistest. Hence that it was immediately dried up was the most obvious miracle. And it signifies the Jews, for two reasons. For the fig tree bears grossos, which mature more quickly, and these were the apostles, who were greater. Likewise, this fruit has many seeds under one outer covering, just as there were many under one law. And this tree was by the way side, i.e., by Christ, because it was in expectation, and did not want to come to the way: for he himself is the way; I am the way, and the truth, and the life (John 14:6); and, this is the way, walk in it (Isa 30:21). He came to it. In Mark, it says that he came to see whether he would find anything (Mark 11:13).

But why is this? It was not then the time for figs. One should say that sometimes the Scriptures set something down, not because it is that way, but on account of some effect: hence he did not come that he might find, but he came because of the disciples’ suspicion; hence he came for the sake of working a miracle.

He came to it when he visited the Jews. The orient from on high has visited us (Luke 1:78). It had leaves, namely the legal observances, but not fruit. In the same way, some have a certain appearance of honor, although interiorly they are bad and perverse.

1713. There follows the curse: he said to it: may no fruit grow on you from now on and forever. It seems that he acted unjustly, since it was not the time for figs. Likewise, it seems that he inflicted an injury on the owner. See that, just as the Lord’s words are certain figures, so are his deeds. Sometimes the Lord wills to manifest his teaching, and then he manifests it in men; sometimes he wills to manifest his power to punish, and then he manifests it in other things. Hence he exercised his power there, to show that the Jews were going to be barren (Rom 11). In the same way, it sometimes happens that some who are interiorly evil, but exteriorly green, are dried up by the Lord, lest they corrupt others. Men corrupted in mind, reprobate concerning the faith. But they will proceed no farther; for their folly will be manifest to all men (2 Tim 3:8–9). Behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it down therefore (Luke 13:7).

1714. There follows the effect: **and immediately the fig tree withered away. My strength is dried up like a potsherd (Ps 21:16), for Judaism dried up in the time of the disciples, and afterwards the things of the law dried up as the Gospel grew. And they themselves were made abominable: a fruitful land into barrenness, for the wickedness of them that dwell therein (Ps 106:34).

1715. And the disciples seeing it wondered. Here

first, the wonderment is set out;

second, the satisfaction of the wonderment.

1716. It says, and the disciples seeing it wondered. As men marvel when a soul seems good and suddenly dries up, so these men marveled at how suddenly it dried up.

1717. And Jesus answering, said to them: amen, I say to you. Here he satisfies their wonderment. And first, showing the power of faith; hence he says, amen, I say to you, if you have faith. He had set out the same thought above, but here he explains; hence he says, if you have faith, and do not stagger; wherefore faith should be firm, without hesitation: but let him ask in faith, nothing wavering (Jas 1:6). Not only this, of the fig tree, will you do, for he himself dwells in a man through faith, and works in a man, so just as he himself works, the one in whom he dwells also works. But also if you say to this mountain, take up and cast yourself into the sea, it will be done.

Some say that this was never done. Jerome says that the apostles did many things which were not written down. Also, although it is not written that they did it, it is written that other apostolic men have done it, as is told of a certain Gregory, as was said above. Also, the Lord did not say that it would happen, but that it could, if it were necessary; but the necessity did not present itself.

1718. Spiritually, by the mountain we understand the devil. Hence if you say to the devil cast yourself into the sea, i.e., into hell, it will be done. Or, into the sea, i.e., into evil men. Or by the sea is understood pride. Before the mountains were made, or the earth and the world was formed; from eternity and to eternity you are God (Ps 89:2). Hence if you say to a proud man take up from the just and cast yourself into the sea, i.e., into evil men.

Or by the mountain is understood Christ, hence if you say to this mountain, i.e., to Christ, take up, namely from the Jews, and cast yourself into the sea, i.e., into the gentiles, who are a sea by turbulence. Because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46).

1719. Likewise, he touches upon the power of faith with regard to prayer, for all things whatever that you ask in prayer, believing, you will receive; above, **ask, and it will be given to you **(Matt 7:7).