Lecture 2 — Wrath of the priests against Christ

^21:23^ And when he had come into the temple, there came to him, as he was teaching, the chief priests and elders of the people, saying: by what authority do you do these things? And who has given you this authority? [n. 1720]

^21:24^ Jesus answering, said to them: I also will ask you one word, which if you will tell me, I will also tell you by what authority I do these things. [n. 1722]

^21:25^ The baptism of John, where was it from? From heaven or from men? But they thought within themselves, saying: if we say: from heaven, he will say to us: why then did you not believe him? [n. 1722]

^21:26^ But if we say: from men, we are afraid of the multitude, for all held John as a prophet. [n. 1723]

^21:27^ And answering Jesus, they said: we do not know. He also said to them: neither do I tell you by what authority I do these things. [n. 1723]

^21:28^ But what think you? A certain man had two sons, and coming to the first, he said: son, go work today in my vineyard. [n. 1724]

^21:29^ And answering, he said: I will not. But afterwards, being moved with repentance, he went. [n. 1727]

^21:30^ And coming to the other, he said in like manner. And answering, he said: I go sir; and he did not go. [n. 1728]

^21:31^ Which of the two did the father’s will? They say to him: the first. Jesus said to them: amen I say to you, that the publicans and the harlots will go into the kingdom of God before you. [n. 1729]

^21:32^ For 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. [n. 1732]

^21:33^ Hear another parable. There was a man, a householder, who planted a vineyard, and made a hedge around it, and dug in it a press, and built a tower, and let it out to husbandmen, and went into a strange country. [n. 1733]

^21:34^ And when the time of the fruits drew near, he sent his servants to the husbandmen, that they might receive the fruits from it. [n. 1737]

^21:35^ And the husbandmen, laying hands on his servants, beat one, and killed another, and stoned another. [n. 1739]

^21:36^ Again he sent other servants more than the former; and they did to them in the same manner. [n. 1740]

^21:37^ And last of all he sent to them his son, saying: perhaps they will reverence my son. [n. 1741]

^21:38^ But the husbandmen seeing the son, said among themselves: this is the heir; come, let us kill him, and we will have his inheritance. [n. 1743]

^21:39^ And taking him, they cast him out of the vineyard, and killed him. [n. 1745]

^21:40^ Therefore when the lord of the vineyard comes, what will he do to those husbandmen? [n. 1746]

^21:41^ They say to him: he will bring those evil men to an evil end; and will let out his vineyard to other husbandmen, who will render him the fruit in due season. [n. 1746]

^21:42^ Jesus said to them: have you never read in the Scriptures: the stone which the builders rejected, the same has become the head of the corner. By the Lord this has been done; and it is wonderful in our eyes? [n. 1748]

^21:43^ Therefore I say to you, that the kingdom of God will be taken from you, and will be given to a nation yielding its fruits. [n. 1750]

^21:44^ And whoever will fall on this stone, will be broken, but on whomever it will fall, it will grind him to powder. [n. 1751]

^21:45^ And when the chief priests and Pharisees had heard his parables, they knew that he had spoken of them. [n. 1752]

^21:46^ And seeking to lay hands on him, they feared the multitudes: because they held him as a prophet. [n. 1752]

1720. And when he had come. Here they reproach by inquiring. And

first, the question is set out;

second, the refutation, at Jesus answering, said to them.

Concerning the first, two things: first, the questions are set out; second, Christ’s responses. And

first, the Jews’ questioning;

second, Christ’s, at Jesus answering, said to them: I also will ask you.

1721. They say therefore, by what authority do you do these things? He had cast those buying and selling out of the temple, and likewise he worked miracles; so they ask in what power he does these things. Chrysostom says that there were two powers in the world, namely the kingly and the priestly: hence with regard to the first they ask, from where do you claim to have this power? Likewise with regard to the second, who has given you this power? Do you not have it from a priest or from God? For this was how sons succeeded the priests in power. Who has given it to you? You do not have it from Caesar, nor from a priest. Hence Chrysostom: as the opinion is about someone with him, such every man supposes him to be. So, these men did not have a good opinion of Christ.

Or it can be referred to the working of the miracles. There is the power of God and the power of the devil. There is no power upon earth that can be compared with him (Job 41:24). Hence in what power do you do this? The power of God, or of the devil? But Origen objects that, if he were working in the power of the devil, he would not say so. So it should be explained in another way, for he says that the powers of God are many, some in general, many in particular, as certain ones for this, certain ones for that. Hence they ask in what power, i.e., in what step of power, as was the case with the prophets. For certain ones had one power, other ones another.

1722. According to Chrysostom, when someone asks so as to learn, then one should respond to him with the truth; but when he asks so as to test, then he should be reproached and refuted. Thus the Lord, since he knew that they were testing, said, I also will ask you one word . . . the baptism of John, where was it from? From heaven or from men? Peter baptized, nor is it called the baptism of Peter, but John baptized, and it is called the baptism of John; this is because in the baptism of John the whole thing was from man, while in the baptism of Peter sins were remitted, which cannot come about through a man. He upon whom you shall see the Spirit descending, and remaining upon him, he it is who baptizes with the Holy Spirit (John 1:33). For although John baptized, yet not from himself; hence, he who sent me to baptize with water, said to me (John 1:33).

1723. Next, the responses are treated. And first, the Jews’ response; second, Christ’s.

It is true that those who were lesser believed, but the Pharisees were indignant; so if they said that it was from men, their refutation would follow. Likewise, all held John as a prophet; above, what did you go out into the desert to see? Thus, and answering Jesus, they said: we do not know (Matt 11:7). They lie. Iniquity has lied to itself (Ps 26:12).

Next, Christ’s response is set out: neither do I tell you by what authority I do these things. In which an example is had, that when someone does not wish to say what he knows, the Lord hides other things from him; hence which I have learned without guile, and communicate without envy, and her riches I hide not (Wis 7:13).

1724. But what think you? A certain man had two sons. Above, the Lord repressed the questioning with his own inquiry; here he refutes those who question him. And

first, concerning disobedience;

second, concerning malice, and this according to two parables, of which the second explains and reveals the other.

Concerning the first, two things:

first, he sets out a parable;

second, the explanation, at Jesus said to them: amen I say to you, that the publicans.

Concerning the first, three things:

first, he entrusts judgment to those listening;

second, he describes a deed;

third, he seeks a judgment.

1725. He says, but what think you? It is a great witness for him that he entrusts judgment to his adversaries. Answer, I beseech you, without contention: and speaking that which is just, judge (Job 6:29).

1726. Then he sets out a deed: a certain man had two sons. This man is God; the two sons are two peoples. And so look upon all the works of the Most High. Two and two, and one against another (Sir 33:15). Or two kinds of man, the just and sinners. Not just anyone is called just, but those who profess to be just; and not anyone is called a sinner, but those who do penance. Or these two sons are clerics and laymen.

1727. He treats therefore of obedience. And first, a command is imposed; second, a refusal; third, a fulfillment.

And coming to the first. The first is the people of the gentiles who began from Noah, just as the people of the Jews began from Abraham. Likewise, the first is called the people of the laity, for the clerics are for the sake of laymen, to form them. Hence he came to the first, i.e., to the gentile people through internal inspiration, or through the manifestation of angels. He said: son, go work today in my vineyard. The vineyard of God is justice. Work therefore in my vineyard, i.e., do works of justice. And he says today, as it were through the whole time of your life. And when did he speak? When he interiorly inspired by giving the light of reason. Many say, who shows us good things? The light of your countenance O Lord, is signed upon us (Ps 4:6–7).

Next, the refusal is set down: and he answering, said: I will not. This is nothing other than to despise God’s command. We do not desire the knowledge of your ways (Job 21:14).

Afterwards there follows the fulfillment: but afterwards, being moved with repentance, he went. For after you converted me, I did penance (Jer 31:19).

1728. There follows the disobedience of the second: and first, the command is set out; second, the transgression.

He says, and coming to the other, which is the people of the Jews, or to the clerics or those who call themselves just, he said in like manner. And answering, he said: I go sir. He claims that he will keep justice; hence the people of the Jews says, all things that the Lord has spoken we will do (Exod 23:7) So also the clerics say, and any religious. Hence he promised to go. And he did not go. But you have departed out of the way, and have caused many to stumble at the law: you have made void the covenant of Levi, says the Lord of hosts (Mal 2:8).

1729. Then he obtains a judgment: which of the two did the father’s will? The first did not promise, but did it; the second promised, but did not do it. Which of these did the father’s will? They respond: they say to him: the first, because it is much better not to vow, than after a vow not to perform the things promised (Eccl 5:4) And, for it had been better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21). For there are two kinds of sin: the sin of disobedience and the transgression of a vow.

1730. Next he applies the parable. And

first, he sets out the excellence of the gentiles over the Jews, or of laymen over clerics;

second, he gives the reason.

1731. He says to them, amen I say to you, that the publicans and the harlots will go into the kingdom of God before you. A similar thing was said above, **so will the last be first, and the first last **(Matt 20:16).

Chrysostom asks why he sets down publicans and harlots rather than others. He responds that by publicans he means sinners. The publicans’ sin is avarice, because when they receive the tax, they acquire many things for themselves, and seize more than what is entrusted to them. But the sin of men is avarice; the sin of women is luxury, since they are idle, and idleness has taught much evil (Sir 33:29). This was the iniquity of Sodom, abundance of bread and leisure (Ezek 16:49).

Will go into the kingdom of God before you, i.e., approach nearer to the kingdom; above, **the men of Niniveh go before you **(Matt 12:41).

1732. There follows the reason. And first, he says that the Jews were disobedient; second, that the publicans obeyed; third, that they have not followed him.

He says, for John came to you in the way of justice, for he led men into the way of justice, namely the way of penance, and you did not believe. For they said to him, are you Elijah? And when he had said I am not, they said, why then do you baptize? (John 1:21). But the publicans and the harlots believed him. And this is said above, that they came to John and were being baptized (Matt 3). But you, seeing it, namely seeing others be converted and fulfill what he had commanded, did not even afterwards repent, that you might believe him. For the worst of men is he who does not repent of his deed. There is none who does penance for his sin, saying: what have I done? (Jer 8:6).

1733. Hear another parable. The Lord had asked about the baptism, and they did not want to answer; but now he asks in a hidden way, so they would not perceive, and so he sets out a parable. And he does two things:

first, he sets out the parable;

second, he seeks their judgment, at therefore when the lord of the vineyard comes, what will he do to those husbandmen?

Concerning the first, three things:

first, the benefit shown is set out;

second, the request for recompense is set out, at and when the time of the fruits drew near;

third, he sets out the ingratitude, at and the husbandmen, laying hands on his servants.

Concerning the first, three things:

first, the planting of the vineyard is set out;

second, its adornment;

third, its allocation.

1734. He says then, there was a man, a householder, who planted a vineyard. A similar thing is set out in Isaiah: my beloved had a vineyard on a hill in a fruitful place. (Isa 5:1). But here it says that the householder plants the vine. Some say that there he inveighs against the vine; hence he says, what is there that I ought to do more to my vineyard? But here he inveighs against the farmers. For this reason, it is explained in two ways, according to Jerome and Chrysostom. The Jewish people is called the vine; for the vineyard of the Lord of hosts is the house of Israel (Isa 5:7). This is against the farmers, because as far as the present is concerned, its malice does not come from the people, but from the leaders; has any one of the rulers believed in him, or of the Pharisees? (John 7:48). So this parable is not against the vine. This vine is not the house of Israel, but the justice of God, which is handed down in a hidden way in the Sacred Scriptures; hence he says, there was a man, a householder, who planted a vineyard, i.e., the Jewish people; you have brought a vineyard out of Egypt (Ps 79:9). Or, he placed justice in the teachings of the law.

1735. And made a hedge round about it, for the protection of the vine; hence those things which are set up for protection, whether the prayers of the saints, or the protection of the angels, are called hedges; hence wherefore behold I will hedge up your way with thorns (Hos 2:6). But if the vine means justice, then by the hedge he means the hidden words of Scripture. For according to a mystical understanding, the hidden things of Scripture should not be opened up for just anyone, because one should not give what is holy to dogs (Matt 7:6).

And dug in it a press. A press is set up, so that the wine of charity may be pressed out. If the vine is taken as the Jewish people, the press is understood as the altar of holocausts. Likewise it is understood as the martyrs, who poured out their blood for the faith; I have trodden the winepress alone (Isa 63:3). Or as the order of prophets, in which the wine of wisdom is pressed out. Or it can mean the profundity of Sacred Scripture. Likewise, the whole fruit of the vine is gathered together in the press: thus whatever the soul is capable of, the whole should be gathered together to the praise of God.

And built a tower. By the tower is understood the temple. And you, O cloudy tower of the flock, of the daughter of Zion, unto you will it come: yea the first power will come (Mic 4:8). Or, the knowledge of God; the name of the Lord is a strong tower (Prov 18:10).

1736. Next, of the allocation; and he let it out to husbandmen, i.e., arranges a contract with a specified reward. The husbandmen are Moses and Aaron, who had the governance. If I have eaten the fruits thereof without money, and have afflicted the soul of the tillers thereof (Job 31:39). Gregory: those who are set over the people. The Lord went into a strange country, not by changing place, but by leaving man in his own judgment. God made man from the beginning, and left him in the hand of his own counsel (Sir 15:14), i.e., left him to his own judgment. Hence he is said to depart to a foreign place when he does not inflict punishment for any given offense. Or he did not appear as manifestly as before, namely when he appeared in the bush (Exod 3:2).

1737. And when the time of the fruits drew near. Whoever produces fruit expects a benefit; thus the Lord expects that a benefit be rendered to him to his glory. In the case of one man, the fruit is not in boyhood, but at maturity; hence when he comes to adolescence, then he asks for the fruit. Thus when the people was planted, and the law given, he asked for fruit, and they did not know him. The kite in the air has known her time: the turtle, and the swallow, and the stork have observed the time of their coming: but my people have not known the judgment of the Lord (Jer 8:7). He sent his servants, i.e., the prophets, to the husbandmen, i.e., to the Jews, that they might receive the fruits thereof, i.e., that they might lead men to acting well. Below, behold I send to you prophets, and wise men, and scribes: and some of them you will put to death (Matt 23:34).

1738. After this, he treats of malice. And

first, with regard to the first ones;

second, with regard to the second ones;

third, with regard to the third ones.

1739. And the husbandmen laying hands on his servants, beat one, like Michaeas, and killed another, like Isaiah, and stoned another, like Naboth. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword (Heb 11:37).

1740. Again he sent other servants. Similarly, he sent the prophets one by one, such as Moses, and Aaron, and the others; but after the time of David he sent many battalions of prophets. For the Lord wishes to set his mercy to fight against their malice. Hence, and they did to them in the same manner. You have always been rebellious against the Lord (Deut 31:27).

1741. There follows the third act of malice: and last of all he sent to them his son, which pertained to complete malice. And he does three things:

first, the Lord’s mercy is set out;

second, their malice;

third, the execution of their perverse intention.

1742. And last of all he sent to them his son. God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all, in these days has spoken to us by his Son (Heb 1:1–2). The householder sent to them his son, saying: perhaps they will reverence my son.

By why does he say perhaps? Did he not know? Jerome says that this doubtful way of speaking indicates freedom of judgment, to show what was to happen, because he who does not honor the Son, does not honor the Father (John 5:23). Or he speaks this way because some did reverence him.

1743. Next he sets out the evil intention. And first, the request is set out; second, the intention; third, the malice.

But the husbandmen seeing the son, said among themselves: this is the heir; come, let us kill him, and we will have his inheritance; for the Son is truly the heir of the Father, because he obtains what he asks. Ask of me, and I will give you the gentiles for your inheritance (Ps 2:8). Likewise he is the heir because whatever the Father has, he himself has: for he is not called an heir like some other who has the inheritance by being descended from the father, but because always what is the Father’s is also his own.

On the contrary: if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8). It is true, if they had truly known, but they know only by conjecture.

1744. There follows the intention: come, let us kill him. Let us condemn him to a most shameful death (Wis 2:20). And what is the intention? We will have his inheritance. For they knew from the law that he was supposed to rule over the Jewish people. Hence they feared lest he should impose on them the yoke of law, and destroy their traditions. For this reason they were unwilling to suffer the yoke of Christ; hence they suffered the yoke of the Romans. Hence, and the Romans will come, and take away our place and nation (John 11:48).

1745. Next, the execution of their intention is set down: And taking him, they cast him out of the vineyard, and killed him, because they crucified him outside the gate of the city, and thus they killed him as though a foreigner to the vineyard. He will be led as a sheep to the slaughter (Isa 53:7). That they cast him out of the vineyard is found in John, for whoever confessed the name of Christ would be put out of the synagogue (John 9:22).

1746. Next he seeks their judgment: therefore when the lord of the vineyard comes, what will he do to those husbandmen? The Lord asks in this subtle way so they will pass judgment on themselves, just as Nathan did to David when he sinned with Bathshebah.

The judgment is set out: he will bring those evil men to an evil end, i.e., with perdition in the present and the future. And they say, to an evil end, i.e., harshly. Above, **with what measure you measure out, it will be measured to you again **(Matt 7:2). The mighty will be mightily tormented (Wis 6:7). He will bring those evil men to an evil end; and will let out his vineyard, i.e., his people, to other husbandmen, i.e., the apostles, who will render him the fruit in due season. And he will be like a tree which is planted near the running waters, which will bring forth its fruit, in due season (Ps 1:3). He will break in pieces many and innumerable, and will make others to stand in their stead (Job 34:24).

1747. And here there is a question, why in Mark the Lord responds here to the Jews (Mark 12:9).

Solution: I say that first the Lord spoke, and afterwards they themselves spoke.

Likewise in Luke, it says that when the Lord said this, they said, God forbid (Luke 20:16).

The true response is that first they themselves spoke, and understanding afterwards that it was against them, they said, God forbid. Likewise, it is true that the leaders spoke. And although they saw that it was against them, they did not speak out against it, but the people said, God forbid.

1748. Jesus says to them. Here a confirmation is set down. And

first, an authority is set out;

second, the explanation.

1749. He says, have you never read in the Scriptures: ‘the stone which the builders rejected, the same has become the head of the corner’? (Ps 117:22). And he sets out four things.

First, he sets out the condemnation; second, the dignity; third, the cause; fourth, the wonderment.

He says, ‘the stone which the builders rejected.’ Christ is the stone, who is called a stone by reason of many similarities. Behold I will lay a stone in the foundations of Zion, a tried stone, a cornerstone (Isa 28:16). Those who build are the apostles. But let every man take heed how he builds thereupon (1 Cor 3:10). Hence, ‘the stone which the builders rejected’, i.e., cast out, here ‘has become’, i.e., is established, ‘the head of the corner’, i.e., into the head of the Jews and the gentiles. Hence he himself has been made the head of the Church.

But someone could say, he himself made himself head; this is the reason he says: ‘by the Lord this has been done.’ The right hand of the Lord has wrought strength: the right hand of the Lord has exalted me (Ps 117:16). And what sort of exaltation is this? ‘And it is wonderful in our eyes’; behold among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe when it shall be told (Hab 1:5). For so great was his dignity that this would not have been done unless the grace of God had done it. For by grace you are saved through faith (Eph 2:8).

1750. Next, he explains; and he sets out two conclusions. First, what was said about the parable; the second is taken from what was said in the authority.

It says then, therefore I say to you, that the kingdom of God will be taken from you, i.e., the Sacred Scriptures, because you have abandoned the understanding of Sacred Scripture. He has blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them (John 12:40). Or the prelateship over the Church of the faithful, because their glory is transferred. And will be given to a nation yielding its fruits. Behold I have given him for a witness to the people, for a leader and a master to the gentiles. Behold you will call a nation, which you do not know: and the nations that did not know you will run to you (Isa 55:4–5).

But how is it given to them? It was said further up that he allocated it, but here that it is given. For when it does not yield fruit it is called a hireling, or a wage-worker; but when it is given, then it yields fruit.

1751. He sets out a twofold punishment: and whoever will fall on this stone, will be broken. This is explained according to Jerome thus: he falls on the rock of Christ who holds to the faith concerning it, i.e., concerning Christ, but falls through a sin which he commits against him. Hence sinners fall, because they do not have charity. But on whomever it will fall, it will grind him to powder. And Christ falls upon the unfaithful.

There is this difference, that when a vase falls on a rock, the vase is not broken to pieces because of the rock, but because of the way it fell, according as it falls harder from a greater height; but when a rock falls on a vase, it smashes it according to the magnitude of the rock. Thus when a man falls on the rock of Christ, then he is broken to pieces according to the magnitude of his sin; but when he becomes unfaithful, he is totally crushed. Or, someone falls on the rock when he sins by his own judgment; but then the rock falls on him when Christ punishes him, and then the whole thing is pulverized. And I shall beat them as small as the dust before the wind (Ps 17:43).

1752. There follows the time of the malice: and when the chief priests and Pharisees had heard his parables, they knew that he spoke of them.

And there follows the malice: and seeking to lay hands on him, they feared the multitudes, because they held him as a prophet. And this is clear.