Bible Verses and Early Church Commentary | Historical Christian Faith

¹ And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, ² Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. ³ And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. ⁴ All this was done, that it might be fulfilled which was spoken by the prophet, saying, ⁵ Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. ⁶ And the disciples went, and did as Jesus commanded them, ⁷ And brought the ass, and the colt, and put on them their clothes, and they set him thereon. ⁸ And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. ⁹ And 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. ¹⁰ And when he was come into Jerusalem, all the city was moved, saying, Who is this? ¹¹ And the multitude said, This is Jesus the prophet of Nazareth of Galilee. ¹² And 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 moneychangers, and the seats of them that sold doves, ¹³ 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. ¹⁴ And the blind and the lame came to him in the temple; and he healed them. 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, 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? ¹⁷ And he left them, and went out of the city into Bethany; and he lodged there. ¹⁸ Now in the morning as he returned into the city, he hungered. 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 henceforward for ever. And presently the fig tree withered away. ²⁰ And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! ²¹ 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. ²² And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. 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? 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. ²⁵ The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? ²⁶ But if we shall say, Of men; we fear the people; for all hold John as a prophet. ²⁷ And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. ²⁸ But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. ²⁹ He answered and said, I will not: but afterward he repented, and went. ³⁰ And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. ³¹ 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. ³² 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. ³³ Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: ³⁴ And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. ³⁵ And the husbandmen took his servants, and beat one, and killed another, and stoned another. ³⁶ Again, he sent other servants more than the first: and they did unto them likewise. ³⁷ But last of all he sent unto them his son, saying, They will reverence my son. ³⁸ 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. ³⁹ And they caught him, and cast him out of the vineyard, and slew him. ⁴⁰ When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? ⁴¹ 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. 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? 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. ⁴⁴ And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. ⁴⁵ And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. ⁴⁶ But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

[AD 253] Origen of Alexandria on Matthew 21:1-9

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.,

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 21:1-9

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.

Or by the ass and the colt is shown 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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:1

He had often entered Jerusalem before, but never with so much at stake. Why were earlier visits different? They came early in the dispensation, when he was not very well known. The time of his Passion had not drawn near. He mixed in without distinction, keeping his identity under wraps. Had he appeared in this mode earlier, he would not have been held in high esteem. He would only have excited them to greater anger. But by now he had given them sufficient proof of his miraculous power. The cross was at the door. He now makes himself more conspicuous. He does not hesitate to do things that were likely to inflame them. All this happens with dramatic impact. It might have been possible for these things to have been done earlier, but it was neither profitable or expedient.

Source: THE GOSPEL OF MATTHEW, HOMILY 66

[AD 407] John Chrysostom on Matthew 21:1-9

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,

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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:1-9

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.

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.

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.)

Or by that which is added, Hosanna, that is, Salvation, in the highest, it is clearly shown that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things heavenly.

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.

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.

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.

When He says, The multitudes that went before and that followed, He shows 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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:1-3

(Chapter 21, verses 1 onwards) And when he drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, 'Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. If anyone says anything to you, you shall say, 'The Lord needs them,' and he will send them at once.' He went out of Jericho, with a multitude following him, and many blind people were healed, and he approached Jerusalem, greatly enriched with merchandise. The greeting of the believers was returned, he desired to enter the city of peace and the site of God's vision, and the fortress of the watchtower. And when he was approaching Jerusalem, and had come to Bethphage to the house of the jaws (which was a village of the priests, and bore the type of confession; and it was situated on the mount of Olives, where the light of knowledge, where the rest of labors and sorrows), he sent two of his disciples, the contemplative and the active, that is, knowledge and work, to enter the fortress. And he said to them: Go into the fortress that is opposite you. For it was opposite to the apostles, and he did not want to accept the yoke of teachings. And immediately, he says, you will find a donkey tied, and a colt with her: untie them and bring them to me. The donkey was tied with many chains of sins. The colt, too, was wild and impatient with the reins, as according to the Gospel of Luke (Chapter 19), it had many owners, not subject to one error and doctrine: and yet many owners who claimed illegal power for themselves, seeing the true Lord and his servants who had been sent to untie, dared not resist. We will explain what a female donkey is, and the offspring of a female donkey, in the following sections.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 21:1-9

(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 shows 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.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 21:1-9

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.

Notwithstanding, it was possible that the Lord might have sate upon both animals.

And it is confounded of one perfect and one imperfect word. For 'Hosi' signifies 'save;' 'anna' is an interjection used in entreating.

Because, namely, in all His good actions, He sought not His own but His Father's glory.

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 shows, 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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:1-9

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.

Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to show that this same Hebrew nation, if it repent, need not despair of salvation,

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 21:1-9

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.

it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ to its owner.

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.

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 show 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.

Hosanna, some interpret 'glory,' some 'redemption;' and glory is His due, and redemption belongs to Him who has redeemed all men.

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.

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.

Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 21:1-9

(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 shown 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.

(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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:2

But do thou observe, I pray you, how many miracles are done, and how many prophecies are fulfilled. He said, You shall find an ass; He foretold that no man should hinder them, but that all, when they heard, should hold their peace.

But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

[AD 407] John Chrysostom on Matthew 21:2

Note carefully how many miracles occurred so quickly. Observe how many prophecies are fulfilled. For example, when he said, “You will find an ass” he foretold that no man should hinder them but that all, when they heard, should hold their peace.… He had already persuaded many who had never known him before to give up their own property and follow him. The Jews of Jerusalem were hardly persuaded, however, even though some of them were present with him when he worked his miracles.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.1

[AD 367] Hilary of Poitiers on Matthew 21:3

Two disciples are sent to the village to loosen the ass tied up with its colt and to bring them to him. And should someone ask them why they are doing that, they are to respond that the Lord needs the animals, which must be released to him without delay.From the previous sermons we remember that the two sons of Zebedee symbolize the double vocation of Israel. Therefore, now it is fitting to interpret the two disciples sent to release the ass and the colt as the subsequent double vocation of the Gentiles. It applies first of all to the Samaritans, who abandoned the law after their dissent and lived in a state of dependence and servitude. Yet it also applies to the rebellious and ferocious Gentiles.
Therefore the two disciples are sent to loosen those who were bound and arrested by the bonds of error and ignorance. They are sent from Jerusalem, since these vocations originated in that city. On the other hand, it was on the way to Jerusalem that the Zebedees’ mother prayed to the Lord, since it is by the two vocations of the apostles and John, which proceeded from the law, that Israel is saved.
Similarly Samaria (which believed through Philip) and Cornelius (who was brought to Christ by Peter)6 are the first fruits of the Gentiles. The fact that the disciples are instructed to respond, should someone ask them, that the two animals are needed for the Lord and must be released immediately means that the two preachers of the faith according to the gospel have to give themselves to the Lord as his own nation. Therefore the prophecy that announced the Lord’s entering Jerusalem on the ass and colt is fulfilled.

Source: Commentary on Matthew 21.3

[AD 407] John Chrysostom on Matthew 21:3

And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? Not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, The Lord has need of them, they yielded and withstood not, and this when they see not Him, but His disciples.

By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.

And another thing again together with these does He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.

[AD 407] John Chrysostom on Matthew 21:4

And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.

How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.

But to me He seems not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.

For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.

Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.

[AD 420] Jerome on Matthew 21:4-5

(Vers. 4, 5.) However, this happened so that what was spoken through the prophet might be fulfilled, saying: Tell the daughter of Zion, behold your king comes to you, meek and sitting on a donkey, and on a colt, the foal of a beast of burden. This is written in the prophet Zechariah: of which, if there is enough time in life, it will be said in its proper place. Now, briefly, it must be understood that according to the literal meaning, it was not possible for him to sit on both animals in a short distance of the journey. For either the she-asses sat and the foal was without a rider, or if the foal, which is more fitting, was used for sitting, the she-ass was led freely. Therefore, when the story seems to have impossibility or shame, we are led to deeper meanings: so that that she-ass which was submissive, and tamed, and had taken the yoke of the law, may be understood as the Synagogue; the foal of the she-ass, wanton and free, may be understood as the people of the Gentiles, on whom Jesus sat, and when he sent two of his disciples to them, one to the Circumcision, and the other to the Gentiles.

Source: Commentary on Matthew

[AD 538] Severus of Antioch on Matthew 21:4-5

It is again a prophecy, that of Zechariah, just as that also found in the book of Matthew, which informs us that a donkey’s foal was tied to its mother. For the prophecy reads, “Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem; behold, your king comes to you, righteous and having salvation; he himself is humble and mounted on a donkey and on a newly born foal.” Now who doesn’t, while waiting for a righteous king, immediately understand that the Christ is in view, who prefigured likewise the name of Melchizedek, whose name in translation evokes the “king of justice”? So the prophet himself does not only say “king of justice,” but he added “and redeemer.” He did so in order to indicate, in an additional way through this means, the name of Jesus, which when translated means “salvation of God” and “healing.” And he added next, “He himself is humble and mounted on a donkey and on a newly born foal.” He does so to show in advance he who is written about in the Gospels: “Learn of me, for I am gentle and humble of heart.” Now there was never any king, simultaneously just, a redeemer, gentle and seated on a donkey, who came to Jerusalem, unless this is he who alone is King of kings, God and Redeemer, Jesus. He is kind, gentle and abundant in mercy for all those who call upon him, as it is written.

Source: CATHEDRAL SERMONS, HOMILY 20

[AD 407] John Chrysostom on Matthew 21:5

But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? Behold, your King comes to you, meek, and riding on an ass, and a young colt; Zechariah 9:9 not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.

Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.

But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ has sat on the Gentiles, then shall they also come moving us to emulation. And Paul declaring this, said, That blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved. Romans 11:25-26 For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.

But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.

But He does not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, I will very gladly spend and be spent for your souls. 2 Corinthians 12:15

But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, Loose him, and bring him to me: so that the unmanageable became orderly, and the unclean thenceforth clean.

[AD 1107] Theophylact of Ohrid on Matthew 21:5

He sat upon an ass for no other reason than to fulfill the prophecy and to show us that our means of conveyance should be humble, for He was mounted not on a horse but on a lowly ass. He fulfills the prophecy (Zech. 9:9) both literally, and in a spiritual sense. He fulfills it literally by sitting as He did in view of all. He fulfills it in a spiritual sense by sitting upon the ass, the burdened Jews, and also upon the foal, the Gentiles who were coltish, untamed and unruly (Gen. 49:10-11). For the ass and the colt had been tethered by the reins of their own sins. Two were sent to loose them, Paul to the Gentiles, and Peter to the circumcised, that is, to the Jews. And even now, there are two that loose us from our sins, the Epistles and the Gospel. Christ comes meekly, for He did not come to judge the world at the first coming, but to save. The other kings of the Hebrews were pillagers and wrongdoers, but Christ is a meek king.

[AD 367] Hilary of Poitiers on Matthew 21:6-7

All of these circumstances surrounding his appearance point to the shape of the future. By means of parabolic signs and by the conditions of present things, the form of the future is here suggested. The Lord is taking possession of the nations! His brightness is approaching! He is occupying the minds of the nations—just as the rider of a beast. He is proclaimed by the entire army of his retinue of patriarchs, prophets and apostles. The patriarchs are spreading their garments, which signify their glory, under the Lord. By their generations, names and struggles, the Lord was prophesied. Going to him with all the ornaments of their own worthiness and scattering themselves under his seat, they will show that all their glory had been laid beneath him in preparation for his coming. The prophets are spreading their own garments under the route of the one who is coming. They predicted this path long ago. They knew that the nations would uphold God. Many had died and offered themselves to stoning. They, in a certain sense, stripped their very bodies and offered their garments upon this path. The apostles are scattering the branches from the cut trees after casting their garments. This is not simply an act of human piety. It might at first seem that the branches might impede the one who is proceeding and might make the journey of the one who is hastening more difficult and entangled. Yet even in this the reasoning of the prophets is preserved and the form of the future announced. These branches are the fruitless nations, or the fruits of the oftentimes faithless nations. These branches are scattered under the route of the Lord by the apostles. They are preparing for the entry of the Savior.

Source: Commentary on Matthew 21.2

[AD 420] Jerome on Matthew 21:6-7

(Verse 6, 7) However, the disciples went and did as Jesus had ordered them. They brought the donkey and the colt, and put their cloaks on them, and Jesus sat on them. This colt and donkey, on which the apostles spread their cloaks so that Jesus might sit more comfortably, were naked before the coming of the Savior, and they shivered without cover, with many claiming dominion over them. But after they received the apostolic garments, they became more beautiful and had the Lord as their rider. The apostolic garment, or the teaching of virtues, or the exposition of Scriptures, can be understood, or the variations of ecclesiastical doctrines: unless the soul is instructed and adorned by these, it does not deserve to have the Lord as its dwelling.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:7

Luke and Mark mention only one beast of burden, but Matthew mentions both ass and foal; yet they do not contradict. The mother followed the foal which was led. "He sat thereon," not on the two beasts, but on the clothes. Or, first He sat on the ass and later on the foal, since He first took His rest in the synagogue of the Jews and later among the people of the Gentiles.

[AD 407] John Chrysostom on Matthew 21:8

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. And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.

But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray you, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He comes unto us, send Him away, and thrust Him off and insult Him.

How sore a punishment do these things deserve, how great vengeance! Your Lord comes unto you in need, and you are not willing so much as to listen to His entreaty, but you blame and rebukest Him, and this, when you have heard such words as these. But if in giving one loaf, and a little money, you are so mean, and haughty, and backward; if you had to empty out all, what would you become?

Do you see not those that show their magnificence in the theatre, how much they give away to the harlots? But you give not so much as the half, nay often not the smallest part. But the devil is exhorting to give to whom it may chance, procuring us hell, and you give; but Christ to the needy, promising a kingdom, and thou, far from giving, dost rather insult them, and you choose rather to obey the devil, that you might be punished, than to submit to Christ, and be saved.

And what could be worse than this frenzy? One procures hell, the other a kingdom, and you leave the latter, and run unto the former. And this ye send away, when He comes unto you, that when he is far off, you call unto you. And what you do is the same as if a king bearing a royal robe, and offering a diadem, did not win your choice, but a robber brandishing a sword at you, and threatening death, were to win it.

Considering these things then, beloved, let us discern the truth at length though late, and let us grow sober. For I am now ashamed of speaking of almsgiving, because that having often spoken on this subject, I have effected nothing worth the exhortation. For some increase indeed has there been, but not so much as I wished. For I see you sowing, but not with a liberal hand. Wherefore I fear too lest ye also reap sparingly. 2 Corinthians 9:6

For in proof that we do sow sparingly, let us inquire, if it seem good, which are more numerous in the city, poor or rich; and which they, who are neither poor nor rich, but have a middle place. As, for instance, a tenth part is of rich, and a tenth of the poor that have nothing at all, and the rest of the middle sort.

Let us distribute then among the poor the whole multitude of the city, and you will see the disgrace how great it is. For the very rich indeed are but few, but those that come next to them are many; again, the poor are much fewer than these. Nevertheless, although there are so many that are able to feed the hungry, many go to sleep in their hunger, not because those that have are not able with ease to succor them, but because of their great barbarity and inhumanity. For if both the wealthy, and those next to them, were to distribute among themselves those who are in need of bread and raiment, scarcely would one poor person fall to the share of fifty men or even a hundred. Yet nevertheless, though in such great abundance of persons to assist them, they are wailing every day. And that you may learn the inhumanity of the others, when the church is possessed of a revenue of one of the lowest among the wealthy, and not of the very rich, consider how many widows it succors every day, how many virgins; for indeed the list of them has already reached unto the number of three thousand. Together with these, she succors them that dwell in the prison, the sick in the caravansera, the healthy, those that are absent from their home, those that are maimed in their bodies, those that wait upon the altar; and with respect to food and raiment, them that casually come every day; and her substance is in no respect diminished. So that if ten men only were thus willing to spend, there would be no poor.

And what, it will be said, are our children to inherit? The principal remains, and the income again has become more abundant, the goods being stored up for them in Heaven.

But are you not willing to do this? At least do it by the half, at least by the third part, at least by the fourth part, at least by the tenth. For owing to God's favor, it were possible for our city to nourish the poor of ten cities.

And if you will, let us make some calculation in proof of this; or rather there is no need so much as of reckoning; for of itself the easiness of the thing is discernible. See at least, upon public occasions, how much one house has often not been backward to spend, and has not had so much as a little feeling of the expense, which service if each of the rich were willing to perform for the poor, in a brief moment of time he would have seized on Heaven.

What plea then will there be? What shadow of defense, when not even of the things from which we must assuredly be separated, when taken away from hence, not even of these do we impart to the needy with as much liberality as others to those on the stage, and this when we are to reap so many benefits therefrom? For we ought indeed, even though we were always to be here, not even so to be sparing of this good expenditure; but when after a little time, we are to be removed from hence, and dragged away naked from all, what kind of defense shall we have for not even out of our income giving to the hungry and distressed?

For neither do I constrain you to lessen your possessions, not because I do not wish it, but because I see you very backward. It is not then this I say, but spend of your fruits, and treasure up nothing from these. It is enough for you to have the money of your income pouring in on you as from a fountain; make the poor sharers with you, and become a good steward of the things given you of God.

But I pay tribute, one may say. For this cause then do you despise, because in this case no one demands it of you? And the other, who, should the earth bear, or should it not bear, takes by force, and extorts, you dare not gainsay; but Him that is so mild, and then only demands, when the earth bears, you answer not even to a word? And who will deliver you from those intolerable punishments? There is no one. For if, because in the other case a very sore punishment will ensue to you for not giving, therefore you become diligent about the payment, consider here too is one more sore; not to be bound, neither to be cast into prison, but to depart into the eternal fire.

For all reasons then let us pay these tributes first: for great is the facility, and greater the reward; and more abundant the gain, and worse the punishments to us if we are obstinate. For a punishment comes upon us, which has no end.

But if you tell me of the soldier's fighting for you with the barbarians, there is here too a camp, that of the poor, and a war, which the poor are waging for you. For when they receive, by praying they make God propitious; and making Him propitious, they repulse, instead of barbarians, the assaults of the devils; they suffer not the evil one to be violent, neither to attack us continually, but they relax his might.

Seeing therefore these soldiers every day fighting in your behalf with the devil by their supplications and prayers, demand of yourself this good contribution, their nourishment. For this King being mild has not assigned you any to demand it of you, but desires you should give it willingly; though thou pay little by little, He receives it; though being in difficulty, you should pay after a long time, He does not press him that has not.

Let us not then despise His long-suffering; let us treasure up for ourselves, not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need in this case to pay a hire for the conveyance of the things contributed; there is no need in this case to labor in turning them into money. If you give them up, the Lord Himself removes them into Heaven; He Himself makes the traffic the more gainful for you.

There is no need here to find one to carry in what you have contributed; contribute only, and straightway it goes up, not that others may be maintained as soldiers, but that it may remain for you with great profit. For here whatsoever you may have given, it is not possible to recover; but there you will receive them again with much honor, and shall gain greater, and more spiritual gains. Here the gifts are a demand; there a loan, and money at interest, and a debt.

Yea farther, God has given you bonds. For he that shows mercy to a poor man, it is said, lends to the Lord. Proverbs 19:17 He gave you also an earnest, and bail, and this being God! What sort of earnest? The things in the present life, the visible, the spiritual things, the foretaste of the things to come.

Why then do you delay, and why are you backward, having received so many things already, looking for so many things?

For what you have received are these: He Himself made you a body, He Himself put in you a soul, He honored with speech you alone of the things on the earth, He gave you the use of all the things that are seen, He bestowed on you the knowledge of Himself, He gave up His Son for you, He gave you a baptism full of so many good things, He gave you a holy table, He promised a kingdom, and the good things that cannot be told.

Having then received so many good things, having to receive so many, again I say the same thing, are you making petty reckoning about perishing riches, and what excuse will you have?

But are you looking altogether at your children? And dost draw back for the sake of these? Nay, rather teach them also to gain such gains. For if you had money lent out and bearing interest, and you had a grateful debtor, you would ten thousand times rather choose instead of the gold to leave the bond to your child, so that he should have the large income from it, and not be constrained to go about, and seek for others to borrow it.

And now give this bond to your children, and leave God a debtor to them. Thou dost not sell your lands, and give to your children, but leavest them, that the income may remain, and that they may have a greater increase of riches from thence; but this bond, which is more productive than any land or revenue, and bears so many fruits, this are you afraid to leave to them? What great folly must this be, and frenzy. And this when you know, that though you should leave it to them, you yourself also shall again take it away with you.

Of this nature are the things spiritual; they have great munificence. Let us not then be beggarly; neither be inhuman and savage towards ourselves, but let us traffic in that good merchandise; that we may both ourselves take it away with us when we depart, and leave it to our own children, and attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

[AD 420] Jerome on Matthew 21:8

(Verse 8.) But a great crowd spread their garments on the road. Notice the difference in each person. The apostles put their garments on the donkey, while the crowd, which is more humble, lays their garments in front of the donkey's feet, so that it does not stumble on a stone, step on a thorn, or fall into a ditch.

On the other hand, some were cutting branches from the trees and spreading them on the road. They were cutting branches from fruit-bearing trees, with which the Mount of Olives is planted, and spreading them on the road in order to make the crooked straight and the rough places smooth, so that Christ, the victor over demons and vices, could walk more easily and securely in the hearts of believers.

Source: Commentary on Matthew

[AD 367] Hilary of Poitiers on Matthew 21:9

Is this the crowd who would applaud his crucifixion? How was their hatred earned from his grace? Even the words of their commendation pointed to the power of redemption. “Hosanna” in Hebrew signifies the redemption of the house of David. They are calling upon the Son of David. They are celebrating the inheritance of the eternal kingdom. They are proclaiming blessing in the name of the Lord. Soon their shouting of “Crucify him!” would be blasphemy. But at present, the deeds he was doing were exhibiting the form of the future. It is granted that the crowd was doing these things with very confused emotions. The things that would follow would be different. Nevertheless they were, inadvertently and without willing it, pointing to heavenly things unfolding. In this way the whole city of Jerusalem was stirred.

Source: Commentary on Matthew 21.3

[AD 420] Jerome on Matthew 21:9

(Verse 9.) But the crowds that went before him and that followed him were shouting, saying, 'Hosanna to the Son of David! Blessings on the one who comes in the name of the Lord! Hosanna in the highest!' Let us now follow the spiritual order of discourse, for the story is clear. The crowds that had come out of Jericho and had followed the Savior and his disciples, after they saw the foal of a donkey loosed (which had been tied up before) and adorned with the apostles' garments, and the Lord Jesus sitting on it, they placed their garments on the ground and spread branches of trees on the road. And when they had completed all things with great effort, they also give testimony of their voice: and those who went before and those who followed after confessed not with a short and silent confession, but with a very loud clamor: Hosanna to the Son of David, blessed is he who comes in the name of the Lord. And what he says: The crowds that went before and that followed after, showed both the people who believed in the Lord before the Gospel, and those who believed in the Lord after the Gospel, praising Jesus with a unified voice of confession: and according to the example of the parable of the workers of different hours in the higher story, to accept one reward of faith. Furthermore, regarding what follows: 'Hosanna to the Son of David,' I remember having said, in a short letter to Damasus, who was the bishop of the city of Rome at that time, and now I will briefly explain. In the 117th psalm, which clearly speaks of the coming of the Savior, among other things we read: 'The stone which the builders rejected has become the cornerstone.' This was done by the Lord, and it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. And immediately it follows: O Lord, save me: O Lord, prosper me. Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord, etc. (Psalm 118:22 seqq.). For what is said in the Septuagint interpreters; O Lord, save now, that is, O Lord, save; in Hebrew we read: Hosanna, which Symmachus interprets more clearly, saying: I beseech thee, Lord, save, I beseech thee. Therefore, no one thinks that the phrase is composed of two words, namely Greek and Hebrew, but it is entirely Hebrew and signifies that the coming of Christ is the salvation of the world. Hence, it follows: Blessed is he who comes in the name of the Lord. This is also confirmed by the Savior Himself in the Gospel: I came in my Father's name, and you did not receive me. Another will come in his own name, and you will receive him (John 5:43). Moreover, the joining of 'Hosanna', that is, 'salvation in the highest', clearly shows that the coming of Christ is not only the salvation of mankind, but of the whole world: connecting the earthly with the heavenly, so that every knee shall bow, of those in heaven, on earth, and under the earth (Philippians 2:10).

Source: Commentary on Matthew

[AD 538] Severus of Antioch on Matthew 21:9

Indeed, on the one hand, the fact that the donkey walks on the branches and leaves of palm trees would make it clearly known that not only he who was mounted upon it but also those who would believe in him were going to subdue all their enemies, trample them under their feet and win a glorious victory. For the branches and leaves of palm trees are the emblems of the victory. On the other hand, the fact that the people took off their coats and threw them on the ground was a proclamation—in an immediate and manifest fashion—to speak of what appeared in reality in the events that followed.Indeed, when these believers were ridding themselves of all they possessed and even of their clothes, which is a sketch in miniature, they were following the gospel of grace. For it is written in the book of Acts that “all who were owners of land and houses, when they sold them, took the money from what had been sold and laid it at the feet of the apostles, and one gave to each according to his need.” If this were not so, if there were not things mysteriously prefigured in what was coming to pass, the branches and the clothes would have even become an obstacle for the progress of this donkey, by impeding its feet like nets.
“And the crowd that went ahead of him and those that followed were shouting, ‘Hosanna to the Son of David.’ ” This phrase (namely, “Hosanna to the Son of David”), in passing from the Hebrew language to the Greek language, is translated as “praise, or a psalm, to the Son of David.” As for Jesus, it does not suit a man to be honored or praised by a psalm. But such does suit him alone who is by nature God, as it is said: “He has placed in my mouth a new song, praise to our God” and “I will sing to my God, as long as I live.”33
And those who were crying out still added this: “Blessed is he who comes in the name of the Lord! Hosanna in the highest.” And certainly it would have been necessary that those who were praising spoke according to custom: “You are the good one who has come.” He is like the one who came a first time, or like the ancients greeting the prophet Samuel, asking from the outset, “Do you come in peace, O seer?”
For Jesus’ part, the fact that they were crying out “Blessed is he who comes in the name of the Lord! Hosanna in the highest” (Luke as well added, “Peace in heaven and glory in the highest”) is the act of those who proclaim his second coming, by which he will come from the heavens with glory. After his coming “he will join by peace earthly things to heavenly things” when “he will likewise judge all the earth with justice,” and he will bring into the kingdom of heaven those who have lived well. This is why indeed it was also very small children who were praising and crying out like this. They were those who entered into the temple with him, for Jesus himself says, “Truly, I say to you, unless you change and become like one of these little children, you will not enter the kingdom of heaven.”
Consider still the branches as bearers of victory, by which those who were acclaiming him were honoring the one who was praised in a manner worthy of God. Therefore the Evangelists wrote that already, when he approached and was ready to descend from the Mount of Olives, the crowd began to welcome him and walk in front of him, to praise him and cut branches from the trees. The Evangelists clearly show that these branches were from olive trees. They had to be olive branches because they were growing on the mountain named the Mount of Olives.
Now the olive plant indicates the reconciliation of God and his loving advent to be with us. He accomplished this not because of our righteousness, which did not even exist, but because of his mercy. In the same way indeed it is a dove holding and carrying in its beak the leaves of an olive tree who likewise signaled the end of the flood in the days of Noah and the ceasing of wrath by the mercy of peace which comes from on high.

Source: CATHEDRAL SERMONS, HOMILY 20.39

[AD 1107] Theophylact of Ohrid on Matthew 21:9

. In the literal account, laying down of clothing is a sign of great reverence, and the cutting of branches is a sign of festivity. But in the spiritual sense, learn that the apostles first laid down their garments, which are their virtues, and then the Lord sat upon them. For God is not conveyed by a soul that has not been adorned with apostolic virtues. Those that went before are the prophets who lived before Christ’s incarnation, while those who followed are the martyrs and teachers who lived after these events. They laid down their garments for Christ, that is, they subjected the flesh to the spirit, for the body is a garment and covering for the soul. They laid them down in the way, that is, in Christ Who said, "I am the Way." For unless a man lays down his garment in the way, that is, unless he humbles his flesh, abiding in the Way which is Christ, and not turning to heresy, the Lord will not be carried by him. Some say that "Hosanna" means "hymn" or "psalm"; others say, more accurately, that it means "Save now." "He that cometh" means the Lord Whose coming was long awaited by the Hebrews. Thus John the Forerunner and Baptist also says, "Thou art He that cometh," meaning "He Whose coming has been long awaited." In another sense, "He that cometh" means "He Whose second coming is awaited day by day." For each of us should always be in hopeful expectation of the end of the world and the coming of the Lord, and should be ready.

[AD 253] Origen of Alexandria on Matthew 21:10-16

Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, Who is this King of glory?

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.)

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.

Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God's temple.

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:10

Even when the crowds grasped that something great was happening, their inward thoughts remained uninformed, lowly, unworthy and lacking in understanding. But Jesus did these things in their presence not to display pomp but as I have said, to fulfill prophecy, teach self-denial and to comfort his disciples, who were grieving for his death. He was showing them that he would suffer all these things willingly. Mark well the accuracy of the prophets, how they foretold all these things, some from David’s psalms, some from Zechariah. They had proclaimed them beforehand.

Source: THE GOSPEL OF MATTHEW, HOMILY 66.3

[AD 407] John Chrysostom on Matthew 21:10-16

(Hom. lxvii.) Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness.

But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation.

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 shows 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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:10

(Verse 10) And when he entered Jerusalem, the whole city was stirred up, saying, 'Who is this?' And the people ((or Many)) were saying, 'This is Jesus, the prophet from Nazareth in Galilee.' As Jesus entered the city with the whole crowd, the city of Jerusalem was stirred up, amazed at the multitude, not knowing the truth, and saying, 'Who is this?' Indeed, we read in another place the angels saying: 'Who is this King of glory?' (Psalm 24:8). But to others who were doubting or asking, the lowly common people confess: starting from the least, in order to reach the greatest, and they say:

163 This is Jesus, the prophet from Nazareth in Galilee. The prophet whom even Moses had said would come, and who is specifically written with the article among the Greeks. From Nazareth in Galilee because he was brought up there: so that, like a flower of the field, he would be nurtured in the flower of virtues.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 21:10-16

When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.

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.

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.

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.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 21:10-16

(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.

(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.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 21:10-16

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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:10-16

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.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 21:10-16

Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.

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.

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.

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 shows in deeds; whence it follows, And the blind and the lame came to him in the temple, and he healed them.

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?

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:11-13

John’s Gospel also reported this, but at the beginning of his narrative. But now in Matthew we are coming to the end of the narrative. Thus it is probable that this was done twice and on different occasions. That there was a first cleansing of the temple and then a second is evident from many evidences. In John’s Gospel he came at the time of the Passover. Here it was before Passover. In John the Jews said, “What miraculous sign can you show us to prove your authority to do all this?” In Matthew they hold their peace, though reproved, because he was not marveled at among all the population.If this happened on two different occasions, this becomes a heavier charge against the Jewish leadership. He did it not only once but a second time, and still they continued their buying and selling and called him an adversary of God. They should have learned from the first cleansing to honor his Father and his own power. They could see his works agreeing with his words, and they could behold his miracles. They could hear the prophet pointing to him. They could see the children attesting him in a manner beyond their age. But all this did not persuade them. Instead, “they were indignant.” So he brings in Isaiah as their accuser when he says, “My house shall be called a house of prayer.”

Source: THE GOSPEL OF MATTHEW, HOMILY 67.1

[AD 1107] Theophylact of Ohrid on Matthew 21:11

The multitude, being simple and guileless, were not spiteful towards Christ, but neither did they have the proper understanding of Who He was. Therefore they call Him "prophet." Yet since they said it with the article, "the prophet," it could be understood as "the long awaited Prophet," of whom Moses said, "God will raise them up a Prophet" (Deut. 18:18). For they did not say, "This is a prophet," but "the Prophet," that is, He Who is awaited with hope.

[AD 407] John Chrysostom on Matthew 21:12

This John likewise says, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, What sign do you show us? John 2:18 but here they hold their peace, although reproved, because He was now marvelled at among all men.

And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learned His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.

[AD 420] Jerome on Matthew 21:12-13

(Verse 12, 13.) And Jesus entered the temple of God and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those selling doves. And He said to them, 'It is written: My house shall be called a house of prayer, but you are making it a den of robbers.' Then Jesus entered the temple area accompanied by the crowd of believers (who had spread their garments so that the colt could walk on them without being harmed). He expelled all those who were selling and buying in the temple, overturned the tables of the money changers, and scattered the seats of those selling doves. And he said to them, quoting from the holy scriptures (Isaiah 56) and (Jeremiah 7), that his Father's house should be a house of prayer and not a den of robbers or a house of merchandise, as it is written in another Gospel (John 2). First of all, it must be known that according to the commands of the most august Law, in the whole world, in the temple of the Lord, and from almost all the regions of the Jews, countless offerings were being sacrificed, especially on festive days, of bulls, rams, and goats; so that the poor would not be without offering, those who offered would present young doves and turtles; it often happened that those who had come from afar did not have victims. Therefore, the priests devised a way to take prey from the people, and they sold all the animals they needed for sacrifices, so that they would sell to those who did not have them, and they themselves would receive them again when bought. He dispersed this band of people who were frequently coming due to their lack of resources, those who were in need of expenses, and not only did they not have offerings, but they didn't even have birds and cheap gifts to buy. So they appointed moneylenders who would lend money under collateral. But because there was a law, as commanded in Leviticus 25 and Deuteronomy 23, that no interest should be received, and borrowed money could not bring any benefit, as it had no gain, and sometimes it could even result in loss, they invented another technique, that they would make 'Collybistas' instead of moneylenders, which the Latin language does not express the exact meaning of the word. Among them, what we call trinkets or cheap gifts are called collybadicuntur. For example, roasted chickpeas, dried grapes, and various types of fruits. Therefore, because the moneylenders, called Collybistae, could not charge interest, they would accept various goods instead of interest, so that they could demand what was not allowed in currency, but could be purchased with these items, as if Ezekiel himself did not preach this, saying: 'You shall not take interest and profits.' (Ezek. XXII, 12). The Lord, seeing such a trade or robbery in his Father's house, was stirred with zeal (as it is written in the 68th Psalm, verse 10: The zeal of thy house hath eaten me up), and he made for himself a whip out of cords, and drove out such a great multitude of people from the temple, saying: It is written: My house shall be called a house of prayer; but you have made it a den of thieves. For he is a thief, and he turns the temple of God into a cave of thieves, who seeks profits from religion, and whose worship is not so much the worship of God as it is an opportunity for business. According to the story, Jesus enters the temple of the Father daily, and drives out all, both bishops and priests and deacons, as well as lay people, and the entire crowd from His Church, and He has only one crime, that of buying and selling. For it is written: Freely you have received, freely give. He also overturns the tables of the money changers. Note, because of the greed of the priests, the altars of God are called the tables of money changers. And he overturned the seats of those who were selling doves, who were selling the grace of the Holy Spirit, and they do everything to devour the subject peoples, of whom it is said (as is said): They devour my people like bread (Ps. 13:4). According to simple understanding, doves were not in seats but in cages, unless perhaps the caretakers of the doves were sitting in seats. But that is completely absurd, because in seats, the dignity of teachers is more clearly indicated, which is reduced to nothing when it is mixed with profits. Concerning the churches, let each one understand concerning themselves. For the Apostle says: You are the temple of God, and the Holy Spirit dwells in you (I Cor. VI, 15, and II Cor. III, 16). Let there be no dealing in the house of our hearts, no buying and selling, no desire for gifts, lest Jesus enters angry and stern, and does not cleanse His temple except by using a whip, so as to make a house of prayer out of a den of thieves and a house of commerce.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 21:13

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," than of adulterers and fornicators.

Source: On Modesty

[AD 407] John Chrysostom on Matthew 21:13

But not even so were they persuaded, but were sore displeased, and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, My house shall be called a house of prayer. Isaiah 56:7

[AD 1107] Theophylact of Ohrid on Matthew 21:13

. As Master of the house, which is the temple, He cast out the sellers, showing that the things of the Father are also His own. He did this out of concern for the good order of the temple, but also to show the transformation that would take place in the sacrifices. He cast out the cattle and the doves and thus foretold that there would no longer be any need of animal sacrifice and slaughter, but rather, of prayer. For My house, He says, is a house of prayer, but you have made it a den of thieves, in which there is slaughter and bloodletting. But He also called the temple a den of thieves because of the hawkers and the buyers and sellers, for the love of profit is a thieving passion. The "money changers" [in Greek, kollybistai] take their name from the kollybos, a coin of small denomination. Those who sell doves are also those who sell the ranks of ordination in the churches, for they are selling the gift of the Holy Spirit, which once appeared in the form of a dove (Mt. 3:16); as a result they are cast out not only from the temple below, but from the one above, for they are unworthy to serve at the altar. But you too, O reader, look and see whether perhaps you have made God’s temple, that is, your mind, a den of thieves, that is, the demons’ lair. It will be such a den if we have thoughts full of the desire for material things, of buying and selling, and of a love of money that would even compel us to collect these small coins, the kollyba. And if we buy and sell the doves, that is, if we should mix spiritual teaching with thoughts of material gain, we have made ourselves a den of thieves.

[AD 407] John Chrysostom on Matthew 21:14-17

Hearing even the children proclaiming, the disciples were ready to stifle them. They remarked, “Do you hear what they are saying?” Jesus said to them, “Yes.” The children were singing to him as to God. Since the disciples were speaking against things being revealed, he applies his corrective more in the way of reproof: “Have you never read, ‘Out of the mouth of babes and infants you have brought perfect praise’?” For what the children were saying had not reached to their level of understanding. So of his power he gives articulation to their tongues, which are as yet immature.Their voices were a prototype of the lisping of the Gentiles of the gospel. They were sounding forth great things of faith. The apostles found consolation in this. For they had already been perplexed as to how even the unlearned should be able to publish the gospel. But now they were already finding that the children were anticipating them. The children removed all their anxiety, teaching them that God would grant them utterance, who made even these little ones to sing praises.
This showed that he is Creator of nature. The children, although of immature age, uttered things that had a clear meaning in accordance with testimony from above. But others thought them only to be teeming with frenzy and madness. For such is the nature of wickedness.
So his detractors found many things to provoke them: the multitude, the cleansing out of the buyers and sellers from the temple, the miracles, the children. He once again departs from them, giving room to their swelling frustration, not yet willing to begin seriously his own teaching, lest boiling with envy they should be all the more displeased at what he would say.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.1

[AD 407] John Chrysostom on Matthew 21:14

But not in this way only does He show His authority, but also by His healing various infirmities. For the blind and the lame came unto Him, and He healed them, Matthew 21:14 and His power and authority He indicates.

[AD 420] Jerome on Matthew 21:14

(Verse 14) And the blind and the lame came to him in the temple, and he healed them. If he had not overturned the tables of the money changers and the chairs of those selling doves, the blind and the lame would not have deserved to receive their former sight and the ability to walk.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:14

By healing the infirm He shows that He is God and that rightly does He use His authority to cast out the unworthy from His house. It is also made clear that when the Jews who were attached to the law and to animal slaughter had been cast out, then the blind and the lame of the Gentiles were accepted as His friends and healed by Him.

[AD 220] Tertullian on Matthew 21:15

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; while the other, by being slaughtered, for His sake of course, knew what violence meant.

Source: A Treatise on the Soul

[AD 420] Jerome on Matthew 21:15

(Verse 15) But when the chief priests and scribes saw the wonderful things that he did, and the children crying out in the temple and saying, 'Hosanna to the Son of David', they were indignant and said to him, 'Do you hear what these are saying?' Many believe that the raising of Lazarus is the greatest sign, that the blind man received sight from birth, that the voice of the Father was heard at the Jordan, and that he showed the glory of the triumphant one when he was transfigured on the mountain. Among all the signs that he performed, it seems more amazing to me that one man, at that time considered despicable and exceedingly lowly to the point of being crucified later, could drive out such a multitude with a whip of cords, overturn tables, break chairs, and do other things that an infinite army would not have done. For a fiery and heavenly radiance shone forth from his eyes, and the majesty of divinity shone upon his face. And though the priests dared not lay hands on him, they nevertheless plotted against him, and they twisted the testimony of the people and children who cried out, 'Hosanna to the son of David,' into a slander: for it is clear that this can only be said of the Son of God alone. Therefore, let the bishops and all holy men see with what danger they allow these things to be said of themselves, if the Lord to whom this was truly said is accused of a crime, since the faith of the believers was not yet solidified.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 21:16

Source: A Treatise on the Soul

[AD 407] John Chrysostom on Matthew 21:16

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, Do you not hear what these say? And yet it was Christ's part to have said this to them, Hear ye not what these say? for the children were singing to Him as to God.

What then says He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, Have ye never read, Out of the mouths of babes and sucklings You have perfected praise? And well did He say, Out of the mouth. For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature.

And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith.

And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises.

And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

[AD 420] Jerome on Matthew 21:16

(Verse 16.) But Jesus said to them: Of course. Have you never read that from the mouths of infants and nursing babies you have perfected praise? How moderate is this statement, and how balanced is the response, not giving in to slander? He did not say what the Scribes wanted to hear, that children do good, to testify to me, nor did he say they are mistaken: they are children, you should forgive their age; but he brings forward an example from the eighth psalm, to strengthen the testimony of the Scriptures through the words of children, when the Lord is silent.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:16

When the Pharisees saw the children offering to Christ the hymn of David which the prophet seems to offer to God (Ps. 117:26), they exploded with spite and reviled Him for allowing things of God to be said of Him. But He confirmed this by saying "Yea." For, He says, I am so disinclined to stop the mouths of those who are saying these things to Me, that I will even bring forward the prophet as a witness, and show you up as either ignorant or spiteful. For have you not read, "Out of the mouth of babes and sucklings Thou hast perfected praise?" (Ps. 8:2). "Thou hast perfected" means "Thou hast shown a perfect and fitting hymn" even if "the babes and sucklings" seem imperfect, or immature, in age. For it was not they who were speaking what they spoke, but they only gave their mouth to the Spirit and became His instruments. This is why He says, "Out of the mouth of babes," implying that the words were not of their own intellect, but only of their mouth which was moved by divine grace. He also showed that He would be blessed by the childish and foolish Gentiles. This was also a consolation to the apostles, that speech would be granted to them as well though they were simple. And you also, O reader, if you are as a babe innocent of any guile and sucking the milk of the Spirit, the divine words, then you will become worthy to hymn God’s praise.

[AD 253] Origen of Alexandria on Matthew 21:17-22

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.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 21:17-22

Herein also we find proof of the Lord's goodness; where He was minded to show 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.

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:17-22

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 shows 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.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:17

Forasmuch then as there were many things to provoke them, from the multitude, from the casting out of the sellers, from the miracles, from the children, He again leaves them, giving room to the swelling passion, and not willing to begin His teaching, lest boiling with envy they should be the more displeased at His sayings.

[AD 420] Jerome on Matthew 21:17-22

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.

When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus showing the reality of His human body.

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.

For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word αἰῶγ signifies both.

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.

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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:17

(Verse 17) And leaving them, he went out outside the city to Bethany, and he stayed there. He left the unbelievers and, leaving the city of opposition, he went to Bethany, which means house of obedience, foreshadowing at that time the calling of the gentiles, and he stayed there because he could not remain in Israel. This also should be understood, that he was of such great poverty and was not flattered by anyone, that in the greatest city he found no guest, no dwelling, but he lived in a small field with Lazarus and his sisters: for their village is Bethany.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 21:17-22

(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.

(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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:17-22

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.

And he avenges his exclusion from the elect by more cruel treatment of the reprobate.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 21:17

He departs from those who were unworthy and goes to Bethany, which means "house of obedience." He goes from those who are disobedient to those who are obedient to Him, and among them He lodges. For He says, "I will dwell and walk among them" (II Cor. 6:16).

[AD 1274] Pseudo-Chrysostom on Matthew 21:17-22

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.

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.

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.

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 show of the Law without the fruits of truth.

Or; Into the sea, that is, into the world where the waters are salt, i. e. the people are wicked.

That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 21:17-22

(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.

(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:18

How is He an hungered in the morning? When He permits the flesh, then it shows its feeling.

[AD 407] John Chrysostom on Matthew 21:18

How could he who is truly God be hungry in the morning? He is found in human form, so this flesh has ordinary human feelings.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.1

[AD 420] Jerome on Matthew 21:18-20

(Verse 18 and following) But when he returned to the city in the morning, he was hungry. And seeing a fig tree by the road, he went to it and found nothing on it except leaves. And he said to it, 'May no fruit ever come from you again!' And immediately the fig tree withered. And when the disciples saw it, they marveled, saying, 'How did the fig tree wither at once?' After the darkness of the night had dispersed, as the morning light shone and midday approached, during which the Lord was going to illuminate the world by means of his passion, when he returned to the city, he was hungry. Whether to reveal the truth of his human flesh or to hunger for the salvation of believers and to burn with incredulity towards the Jews. And when he saw a certain tree (which we understand to be the Synagogue and assembly of the Jews) by the road, for it had the Law and therefore it was by the road, because it did not believe in the way, he came to it, standing namely and immobile, and not having the feet of the Gospel: and he found nothing in it, except leaves alone, the noise of promises, Pharisaic traditions, and the ostentation of the Law, and the ornaments of words without any fruits of truth. And another evangelist says: For the time had not yet come (Mark 10:13); either because the time of the salvation of Israel had not yet come, since the Gentile people had not yet entered, or because the time of faith had passed, because, coming to him first, and rejected, it had passed to the nations. And he said to him: May no fruit ever be born from you, either forever or for eternity: for both αἰὼν (( Al. αἰῶνα)) in Greek means. And the little bed was dried up, which did not have the food that the hungry Lord desired. Likewise, the leaves withered, so that only the trunk remained, and with the branches broken, the root revived. If it wishes to believe in the last times, may the shoot of faith sprout, and may the Scripture be fulfilled, saying: 'There is hope for a tree.' (Job 14:7). However, according to the letter, the Lord, who was to suffer among the peoples and bear the scandal of the cross, had to strengthen the hearts of his disciples with the anticipation of a sign. And the disciples were amazed, saying: How did it wither immediately? Therefore, by the same power, could the Savior also dry up his enemies, unless he had awaited their salvation through repentance.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 21:19

Another evangelist says, The time of figs was not yet; but if it was not time, how does the other evangelist say, He came, if haply He might find fruit thereon.

[AD 407] John Chrysostom on Matthew 21:19

It was not his will to exhibit his anger upon men. Rather upon the plant he furnished the proof of his might in taking vengeance. But when such things are done, whether to places, or to plants, or to brutes, do not be overly curious about the divine will. Do not say, “Was it just that the fig tree withered?” especially if it was not yet the time of figs. This sort of question is the utmost trifling. Just behold the miracle and admire and glorify the worker of it.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.1

[AD 407] John Chrysostom on Matthew 21:20

Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; For already John 4:35 are the fields white to harvest, says He; and, I sent you to reap that whereon ye bestowed no labor. John 4:38

[AD 430] Augustine of Hippo on Matthew 21:20-21

Now in order to convey this truth the Lord acted prophetically. By this I mean that in reference to the fig tree, it was not his will merely to exhibit a miracle but rather through this sign to convey an intimation of that which was to come. He often taught and persuaded us by such means. So even when our wills resist, he persuades us and brings us to faith.We first ask how was it the tree’s fault that it had no fruit? Even if it had no fruit in its proper season, its season of mature fruit, still the tree would bear no fault. For the tree is without sense and reason, so it could not be blamed. But to this perplexity is added another, which we read in the narrative of the other Evangelist who expressly mentions this: “It was not the time for that fruit.” For this was the time when the fig tree was just shooting forth its tender leaves, which come, as we know, long before the fruit. This sequence has a spiritual meaning. The time for fruit was soon coming with the day of the Lord’s Passion, which was at hand. And so to make this clear, the Evangelist, to his credit, notes that “the time of figs was not yet.” So then, if it was only a miracle that was being demonstrated and not something to be prophetically prefigured, it would have been much more worthy of the clemency and mercy of the Lord if he had found a withered tree and restored it to life. This would seem more in accord with his healing of the sick, cleansing lepers and raising the dead.
But to the contrary, as though against the ordinary rule of his charity, he found a green tree, not yet bearing fruit, even before its fruit-bearing season but still awaiting the hope of fruit, and what does he do? He withers it straight away! This is a prophetic anticipation of things soon to come, by which he in effect says to us: “I have no delight in the withering away of this tree. By doing so I want to convey to you that I am not acting absurdly but for a lesson you might take more seriously. It is not this literal tree that I have cursed. It is not on an insensible tree that I have inflicted punishment. Rather, I have made you fear, whoever you are who considers this matter, that you should not fail Christ when he is hungry and that you might hope to be in the coming season of fruit than to be in the preparatory season of leaves.” …
Therefore, beloved, I must tell you and teach you according to my poor abilities that which the Lord has given me for your benefit. I must convey to you what you may hold as a rule in the interpretation of all Scripture. Everything that is said or done is to be understood either in its literal signification, or else it signifies something figuratively; or it may contain both of these at once, both its own literal interpretation and a figurative signification also.…
Thus Christ, wishing to convey this lesson to us, wanted us to produce fruit and in this way set forth for us a figurative fiction which is not a deceiving fiction but a fiction worthy of praise.

Source: SERMON 89.3-6

[AD 1107] Theophylact of Ohrid on Matthew 21:20

Of the many miracles which the Lord performed, all were done to do good, for He performed no miracles of chastisement. Therefore, lest anyone think that He is unable to chastise, here He shows this power as well, not applied to men but to a tree, as He loves mankind. He also did the same on a previous occasion to the swine. He withers the tree, then, in order to chasten men. The disciples marvel, and with good reason. For the fig tree contains a great amount of sap, and so the fact that it withered immediately serves all the more to indicate the miracle. The fig tree means the synagogue of the Jews, which has only leaves, that is, the visible letter of the law, but not the fruit of the Spirit. But also every man who gives himself over to the sweetness of the present life is likened to a fig tree, who has no spiritual fruit to give to Jesus who is hungry for such fruit, but only leaves, that is, temporal appearances which fall away and are gone. This man, then, hears himself cursed. For Christ says, Go, ye accursed, into the fire (Mt. 25:41). But he is also dried up; for as he roasts in the flame, his tongue is parched and withered like that of the rich man of the parable, who in his life had ignored Lazarus.

[AD 407] John Chrysostom on Matthew 21:21

Not any therefore of these things does He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, The time was not yet, making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

[AD 420] Jerome on Matthew 21:21-22

(Verse 21, 22.) And Jesus answered and said to them, Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen. And all things you ask in prayer, believing, you will receive. The dogs of the Gentiles bark against us in their volumes, which they have left as a memorial of their own impiety, asserting that the apostles did not have faith because they were not able to move mountains. To which we will respond, many signs were done by the Lord, according to the testimony of St. John the Evangelist, which were written down, the world could not contain them all (John 21:25). Not that the world could not contain the books, which it can, even though they are many, in one small chest or bookcase; but rather that the magnitude of the signs cannot be borne by miracles and unbelief. Therefore, we believe that the apostles did these things, but they were not written down so as not to give greater occasion to unbelievers to contradict. Otherwise, let us ask them whether they believe in these signs that are written about or not. And when we see them as unbelievers, we will consequently prove that they will not believe in greater things if they do not believe in smaller things. This is against them. But let us understand the devil, who is called corrupt mountain by the prophet, as we have said before, proud and boasting against his Creator. And when it possesses the soul of a man and is rooted in it, it can be transferred by the apostles and those who are similar to the apostles into the sea, that is, into salty, turbulent, and bitter places that have no sweetness of God. And it is read in the Psalms: We will not fear when the earth is troubled, and the mountains are carried into the heart of the sea (Ps. XLV, 2).

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 21:22

And that you might learn, that for their sakes this was done, that He might train them to feel confidence, hear what He says afterwards. But what says He? You also shall do greater things, if you are willing to believe and to be confident in prayer. Do you see that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He says this a second time also, to make them cleave to prayer and faith. For not this only shall you do, but also shall remove mountains; and many more things shall you do, being confident in faith and prayer.

[AD 407] John Chrysostom on Matthew 21:22

That you might learn that it was for the disciples’ sakes that this was done, that he might train them in confidence, listen to what he said afterward: “You also shall do greater things, if you are willing to believe and to be confident in prayer.” All this was done for their sakes, that they might not be afraid and tremble at plots against them. He repeated this to enable them to cleave to prayer and faith. For you shall not only do this, but you shall also remove mountains; and many more things you shall do, being confident in faith and prayer.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.2

[AD 1107] Theophylact of Ohrid on Matthew 21:22

Great is the promise which Christ makes to His disciples, the ability to move mountains, if only we are not ambiguous in faith, that is, we do not hesitate. Whatever we ask, unhesitantly believing in God’s power, we shall receive. One might ask, "And if I ask for something unprofitable, and foolishly believe that God will give me this, will I indeed receive this unprofitable thing? How is it that God is said to love mankind if He would fulfill my unprofitable request?" Listen then. First, when you hear "faith," you should understand that it means not "foolish faith" but "true faith"; and when you hear "prayer," understand it to mean that prayer which asks for things profitable, such as the Lord gave to us when He said, "Lead us not into temptation but deliver us from the evil one," and petitions of similar nature. Then consider the words "doubt not," [literally, "be ye not divided," me diakrithete]. For how could a man who is united with God as one and not divided or separated from Him, how could that man ask for something unprofitable? So if you are undivided and inseparable from God, then you will ask for and receive things which are profitable for you.

[AD 220] Tertullian on Matthew 21:23

We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity of baptism. I will now, equally to the best of my power, proceed to the rest of its character, touching certain minor questions.

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: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way." But he who "prepares" does not himself "perfect," but procures for another to perfect. John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

Source: On Baptism

[AD 253] Origen of Alexandria on Matthew 21:23-27

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 21:23

Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not.

Source: Commentary on Matthew 21.10

[AD 407] John Chrysostom on Matthew 21:23-27

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?

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:23

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, By what authority doest thou these things? Matthew 21:23 For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, What sign do you show unto us? Seeing that you do these things. But there He answers them, saying, Destroy this temple, and I in three days will raise it up, whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Have you received the teacher's chair? Have you been ordained a priest, that you displayed such authority? It is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

[AD 420] Jerome on Matthew 21:23-27

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.

What the Priests revolved in their malice is shown 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 shows that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:23

(Verse 23.) And when he came into the temple, the chief priests and the elders of the people approached him as he was teaching, saying, 'By what authority are you doing these things, and who gave you this authority?' In different words, they construct the same accusation as before, when they said, 'He casts out demons by Beelzebub, the prince of demons.' For when they say, 'By what authority are you doing these things?' they doubt the authority of God and want it to be understood that what he does is by the power of the devil. Moreover, they added: Who gave you this authority? They openly deny the Son of God, whom they consider to be not working by his own power, but by the power of others, to perform miracles.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 21:23-27

(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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:23-27

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 21:23-27

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.

By that they add, Or who gave thee this authority? they show 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.

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?

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:24

What then says He? He does not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again.

[AD 420] Jerome on Matthew 21:24-26

(Verse 24 onwards) But Jesus, answering, said to them: I will also ask you one question, which if you tell me, I will also tell you by what authority I do these things. The baptism of John, whence was it? 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? But if we say, From men, we are afraid of the multitude: for all held John as a prophet. And answering Jesus, they said: We do not know. This is what is commonly said: A bad knot of a tree, a bad nail or wedge must be driven in. The Lord could have refuted the calumny of the tempters with an open response, but He wisely asks a question, so that they themselves, either by silence or by their answer, may be condemned. For if they had answered that the baptism of John was from heaven (as they cleverly handled in their malice), the consequent response would have been: Why then were you not baptized by John? If they had wanted to say that it was a human invention and had nothing divine, they feared the rebellion of the people. For all the crowds had received John's baptism in groups, and they held him as a prophet. Therefore, the most impious faction responded and, using the word of humility by which they claimed not to know, used it to plot deceit.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 21:25

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: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not.

Source: On Baptism

[AD 407] John Chrysostom on Matthew 21:25

And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, I am not worthy to loose the latchet of His shoe; and, Behold the Lamb of God, which takes away the sins of the world; and, This is the Son of God; and, He that comes from above is above all; John 4:31 and, His fan is in His hand, and He will thoroughly purge His floor. Matthew 3:12 So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ does these things.

[AD 407] John Chrysostom on Matthew 21:26

And how was it they did not say that the baptism was of men? They feared the people Matthew 21:26 it is said. Do you see a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men, and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

[AD 420] Jerome on Matthew 21:26-27

In answering Jesus that they did not know, the chief priests and elders lied. Consequently it would have been appropriate for the Lord to respond by saying, “Neither do I know.” The truth cannot lie, however, so he replied instead, “Neither will I tell you.” By this he shows both that they knew the answer but were unwilling to say it and that he also knows the answer but will not speak it because they remained silent. Immediately, then, he tells a parable designed to convince them of their own sinfulness and of the necessity that the kingdom of God be transferred to the Gentiles.

Source: COMMENTARY ON MATTHEW 3.21.27

[AD 407] John Chrysostom on Matthew 21:27

After this, because they, dealing craftily, said, We know not, He said not, neither know I, but what? Neither tell I you. Matthew 21:27 For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

[AD 420] Jerome on Matthew 21:27

(Verse 27) He also said to them: Neither do I tell you by what authority I do these things. They answered and said to him: We don't know. Then Jesus also replied to them: Neither do I tell you by what authority I do these things. But the Truth cannot lie, and he said: Neither do I tell you. From this, he shows that they know but refuse to answer, and he knows but refuses to say, because they keep silent about what they know. And immediately he tells a parable that not only condemns their impiety, but also teaches that the kingdom of God will be given to the Gentiles.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:27

. Full of spite that He had expelled the peddlers from the temple, the teachers of the law approached and asked Him such things as these: "Who are you to cast out from the temple those who do business there? As a priest do you do this? But you have no priestly office. As a king, then? But neither are you a king, and even if you were, you would not have the authority to do such things. For it is not permitted for kings to do these things in the temple." They were questioning the Lord in this manner so that if He should say, "By My own authority I do them," they could accuse Him of insurrection because He said that He had His own authority. But if He said, "I do these things by divine authority," they would draw away from Him the multitudes who were praising Him as God, telling them, "Look, he is not God, but he does these things by God’s authority, as a servant." How then does Christ, Who is Himself Wisdom, respond? He seizes the sophists in their cunning, and asks them the same questions concerning John; so that if they said the teaching of John was from heaven, their rejection of John’s teachings would mark them as enemies of God; but if they said that the teaching of John was of men, they would be in danger from the multitudes, for they all considered John a prophet. The Lord shows us here that we ought not to answer those who ask a question with malicious intent. For He Himself did not reply to those Jews who questioned Him with cunning, although He was not at a loss for an answer. At the same time we learn that it is not Christ’s nature to extol Himself. Behold, then, the Lord Who is able to say by what authority He does these things, but does not say, lest He appear to extol Himself.

[AD 253] Origen of Alexandria on Matthew 21:28-32

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.

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.)

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:28

Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, All that the Lord shall speak, we will do, and will hearken, Exodus 19:8 in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also says, Not the hearers of the law are just before God, but the doers of the law shall be justified. For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.

[AD 420] Jerome on Matthew 21:28-32

Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and show them that the kingdom of God should be transferred to the Gentiles.

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.

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.)

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.

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 show of righteousness, and boasted that they did the law of God, despising John's baptism, did not follow his precepts.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:28-31

(Verse 28 and following) What do you think? A certain man had two sons; and going to the first, he said: Son, go today to work in my vineyard. But he, answering, said: I do not want to. Afterwards, however, moved by repentance, he went. Going to the second, he said similarly. But he, answering, said: Yes, sir, and he did not go. Which of the two did the will of the father? And they said to him: The first. Jesus said to them (Luke XV). Hi sunt duo filii, qui et in Lucae parabola describuntur, frugi et luxuriosus, et de quibus Zacharias propheta loquitur: Assumpsi mihi duas virgas: unam vocavi decorem, et alteram vocavi funiculum, et pavi gregem (Zach. XI, 7) . Primo dicitur Gentilium populo per naturalis legis notitiam: Vade, et operare in vinea mea: hoc est, quod tibi non vis fieri, alteri ne feceris (Tob. IV) . Qui superbe respondit: Nolo. But afterwards, upon the arrival of the Savior, the works of repentance were done in the vineyard of God, and the insolence of speech was corrected by labor. However, the second son, who is the people of the Jews, replied to Moses: 'We will do everything that the Lord has spoken' (Exod. XXIV), but he did not go into the vineyard because, thinking himself the heir after the son of the household had been killed. But others do not consider it as a parable of the Gentiles and Jews, but rather of sinners and the righteous, as the Lord Himself later expounded on the matter.

Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

Source: Commentary on Matthew

[AD 856] Rabanus Maurus on Matthew 21:28-32

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.

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.

John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 21:28-32

Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shown 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.

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.

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.

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.

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.

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.

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, showing 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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:30

And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

[AD 367] Hilary of Poitiers on Matthew 21:31

The first son represents the people who are from the Pharisees. Urgently admonished by God through the prophecy of John to conform themselves to his commandments, they remained insolent, disobedient and contemptuous to God’s warnings. They put their faith in the law and despised repentance from sin, glorying instead in the noble prerogative that they had from Abraham. Later they came to believe through the miracles worked by the apostles after the resurrection of the Lord, and, having returned by a faithful act of the will to evangelical works, they repented and confessed the guilt of their former insolence.The second son represents the group of publicans and sinners who later returned to the sinful state in which they lived at the time. They were instructed by John to expect salvation from Christ and to be baptized and to believe in him. When the Lord says in the parable that the second son did not go as he promised to do, he shows that these people believed John. But because they were not able to receive the teaching of the gospel through the apostles until after the Lord’s Passion (for it was then that the mysteries of human salvation were to be accomplished), they did not go. He didn’t say that they refused to go but simply that they did not go. Their failure to go does not make them guilty of disbelief, because to do so would have been very difficult. Therefore it is not that the second son did not want to do immediately what he was ordered to do but rather that he was unable to do it. His will is shown free from guilt by the obstacles of the circumstance.

Source: Commentary on Matthew 21.13-14

[AD 407] John Chrysostom on Matthew 21:31

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning.
For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.

[AD 407] John Chrysostom on Matthew 21:31

If he had said simply, harlots go before you, the word would have seemed to them to be offensive. But now, uttered after their own judgment, it appears to be less harsh.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.3

[AD 407] John Chrysostom on Matthew 21:32

Therefore He adds also the accusation. What then is this? John came, He says, unto you, not unto them, and not this only, but; also in the way of righteousness. For neither with this can you find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and you gave no heed to him.

And with this there is another charge also, that publicans gave heed; and with this, again another, that not even after them did ye. For you should have done so even before them, but not to do it even after them was to be deprived of all excuse; and unspeakable was both the praise of the one, and the charge against the other. To you he came, and you accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.

See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. You believed not, this offended not them. They believed, this profited not you.

But the word, go before you, is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, The first shall be last, and the last first. Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.

Do you see how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? But what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, But you, when you knew it, repented not afterwards, that you might believe him.

For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all makes many wicked, which I see to be the case with some now from extreme insensibility.

But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phœnice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.

But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God's grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.

And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.

This woman having been counted worthy of the unutterable mysteries, and having exhibited a diligence proportionate to the grace (given her) so ended her life, having washed off all through grace, and after her baptism having shown forth much self-restraint. For not even a mere sight of herself did she allow to those who were once her lovers, when they had come for this, having shut herself up, and having passed many years, as it were, in a prison. Thus shall the last be first, and the first last; thus do we in every case need a fervent soul, and there is nothing to hinder one from becoming great and admirable:

Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first.

Hear what God says unto Jerusalem, I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not. Jeremiah 3:7 When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither does He say, Why were you absent so long a time? When we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.

Such things have been done not under the new covenant only, but even under the old. For what was worse than Manasseh? But he was able to appease God. What more blessed than Solomon? But when he slumbered, he fell. Or rather I can show even both things to have taken place in one, in the father of this man, for he the same person became at different times both good and bad. What more blessed than Judas? But he became a traitor. What more wretched than Matthew? But he became an evangelist. What worse than Paul? But he became an apostle. What more to be envied than Simon? But he became even himself the most wretched of all.

How many other such changes would you see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, Let him that thinks he stands, take heed lest he fall; 1 Corinthians 10:12 and to the other, Shall not he that falls arise? Jeremiah 8:4 and, Lift up the hands which hang down, and the feeble knees. Again, to these He says, Watch; but to those, Awake, you that sleepest and arise from the dead. Ephesians 5:14 For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.

To the one then He says, Behold, you are made whole, sin no more, lest a worse thing come unto you; John 5:14 but to these, Will you be made whole? Arise, take up your bed, and go unto your house. For a dreadful, dreadful palsy is sin, or rather it is not palsy only, but also somewhat else more grievous. For such a one is not only in inactivity as to good works, but also in the active doing of evil works. But nevertheless, though thou be so disposed, and be willing to rouse yourself a little, all the terrors are at an end.

Though you have been so thirty and eight years, and art earnest to become whole, there is no one to hinder you. Christ is present now also, and says, Take up your bed, only be willing to rouse yourself, despair not. Have you no man? But you have God. Have you no one to put you into the pool? But you have Him who suffers you not to need the pool. Have you had no one to cast you in there? But you have Him that commands you to take up your bed.

You may not say, While I am coming, another steps down before me. John 5:7 For if it be your will to go down into the fountain, there is none to hinder you. Grace is not consumed, is not spent, it is a kind of fountain springing up constantly; by His fullness are we all healed both soul and body. Let us come unto it then even now. For Rahab also was a harlot, yet was she saved; and the thief was a murderer, yet he became a citizen of paradise; and while Judas being with his Master perished, the thief being on a cross became a disciple. Such are the wonderful works of God. Thus the magi approved themselves, thus the publican became an evangelist, thus the blasphemer an apostle.

Look at these things, and never despair, but be ever confident, and rouse yourself. Lay hold only on the way that leads there, and you will advance quickly. Shut not up the doors, close not up the entrance. Short is the present life, small the labor. But though it were great, not even so ought one to decline it. For if you toil not at this most glorious toil that is spent upon repentance and virtue, in the world you will assuredly toil and weary yourself in other ways. But if both in the one and the other there be labor, why do we not choose that which has its fruit abundant, and its recompense greater.

Yet neither is this labor and that the same. For in worldly pursuits are continual perils, and losses one upon another, and the hope uncertain; great is the servility, and the expenditure alike of wealth, and of bodies, and of souls; and then the return of the fruits is far below our expectation, if perchance it should grow up.

For neither does toil upon worldly matters everywhere bear fruit; nay but even, when it has not failed, but has brought forth its produce even abundantly, short is the time wherein it continues.

For when you are grown old, and hast no longer after that the feeling of enjoyment in perfection, then and not till then does the labor bear you its recompense. And whereas the labor was with the body in its vigor, the fruit and the enjoyment is with one grown old and languid, when time has dulled even the feeling, although if it had not dulled it, the expectation of the end suffers us not to find pleasure.

But in the other case not so, but the labor is in corruption and a dying body, but the crown in one incorruptible, and immortal, and having no end. And the labor is both first and short-lived; but the reward both subsequent and endless, that with security you may take your rest after that, looking for nothing unpleasant.

For neither may thou fear change any more or loss as here. What sort of good things, then, are these, which are both insecure, and short-lived, and earthly, and vanishing before they have appeared, and acquired with many toils? And what good things are equal to those, that are immovable, that grow not old, that have no toil, that even at the time of the conflicts bring you crowns?

For he that despises money even here already receives his reward, being freed from anxiety, from rivalry, from false accusation, from plotting from envy. He that is temperate, and lives orderly, even before his departure, is crowned and lives in pleasure, being delivered from unseemliness, ridicule, dangers of accusation, and the other things that are to be feared. All the remaining parts of virtue likewise make us a return here already.

In order therefore that we may attain unto both the present and the future blessings, let us flee from vice and choose virtue. For thus shall we both enjoy delight, and obtain the crowns to come, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

[AD 407] John Chrysostom on Matthew 21:32

Therefore he adds also another accusation: “John came to you in the way of righteousness, and you did not believe him.” John came “to you,” he says, not to them. You cannot find fault with him, as if he were some careless person of no value. His life was irreprehensible. His care for you was great, and yet you did not pay attention to him.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.3

[AD 407] John Chrysostom on Matthew 21:32

The word “they go into the kingdom before you” is not meant to emphasize that some were following but as having a hope, if they were willing. For nothing so much as jealousy rouses our passions. Therefore he is forever saying things like “the first shall be last and the last first.” Thus he mentioned here both harlots and publicans that they might provoke them to jealousy. Taken together these two represent chief sins engendered by violent lust: the one of sexual desire, the other of the desire of money.

Source: THE GOSPEL OF MATTHEW, HOMILY 67.3

[AD 407] John Chrysostom on Matthew 21:32

And with this there is also still another charge. The publicans were attentive and repented, but even after the publicans and harlots had believed, you did not believe. You should have repented long before they did. But you did not do it. So you are deprived of all excuses. How unspeakable was both the praise of the one and the charge against the other: He came to you, and you did not receive him. He did not come to them, and they received him! And you did not even learn from their example. Note in how many ways he shows that some are to be commended and others charged, but in surprising ways, reversing expectations. To you he came first, not to them. You did not believe. They were not offended. They believed. This did not profit you at all.

Source: THE GOSPEL OF MATTHEW, HOMILY 67

[AD 420] Jerome on Matthew 21:32

(Verse 32.) For John came to you in the way of righteousness, and you did not believe him; but tax collectors and prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him. Now, which of the two did the will of his father?’ They said, ‘The first.’ Jesus said to them, ‘Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the prostitutes believed him. Even when you saw it, you did not afterward change your minds and believe him.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:32

. He introduces two types of men. One type are those who promised from the beginning: such were the Jews who said, "All which God spoke, we will do and we will obey" (Ex. 24:3). The other type are those who disobeyed: such are the publicans and the harlots, but also the people of the Gentiles, who from the beginning were not obedient to the will of God, but later they repented and obeyed. Behold, then, the wisdom of Christ. He did not at once from the start say to them, "The publicans and the harlots are better than you," but first He got the upper hand over them and they confessed that of the two sons, he who did the will of the father was the obedient one. And when they had so confessed He led them on and said, "John came in the way of righteousness," that is, with a blameless life, and you are not able to say that his life was reprehensible, yet the harlots obeyed him while you did not. Therefore they precede you, that is, enter before you into the kingdom. So you also should struggle to believe, so that you might at least enter in after the harlots, for if you do not believe, you will by no means enter. There are many to this very day who have promised to God their Father to become monks or priests, but afterwards were negligent in their promise. But there are others who did not promise to lead a monastic or priestly life, but now they are monks and priests. So the obedient sons are those who act, although they promised nothing.

[AD 220] Tertullian on Matthew 21:33

He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants, and slain by the husbandmen, and avenged by the Father.

Source: Against Praxeas

[AD 253] Origen of Alexandria on Matthew 21:33-44

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.

Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.

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 showed 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 show, 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.

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.

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?

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 21:33-44

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.

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.

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.

By the Son sent at last, is denoted the advent of our Lord.

Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.

He is become the head of the corner, because He is the union of both sides between the Law and the Gentiles.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:33-44

(Hom. lxviii.) The design of this further parable is to show that their guilt was heinous, and unworthy to be forgiven.

Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.

(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 showed 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.

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.

Or He speaks as declaring what ought to be; they ought to reverence Him; thus showing that their sin was great, and void of all excuse.

Or there is no contradiction, because both are right; they first made answer in these words, and then the Lord repeated them.

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.

Christ is the stone, the builders are the Jewish teachers who rejected Christ, saying, This man is not of God. (John 9:16.)

And that they might know that nothing that had been done was against God's will, He adds, It is the Lord's doing.

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:33

Many things does He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews.

Therefore He puts it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much.

And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar.

And went into a far country; that is, He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.

[AD 407] John Chrysostom on Matthew 21:33

This parable suggests many things: God’s providence had been at work toward them from the outset; their disposition was murderous from the beginning; nothing had been neglected of whatever pertained to an attentive care for them. even when prophets had been slain, God had not turned away from this people but had sent them his very Son; it is now clear that the God of both the New and the Old Testaments is one and the same; we know that the Son’s death will effect great blessings; we here learn that they were to endure extreme punishment for the crucifixion; here we learn of the calling of the Gentiles and the turning aside of the unbelieving Jews.He presents this parable after the previous one that he may show the charge to be even greater in this case and highly unpardonable. In what way? Although the Jews had received so much care from God, they were now found to be worse than harlots and publicans, and that by a wide margin.

Source: THE GOSPEL OF MATTHEW, HOMILY 68.1

[AD 407] John Chrysostom on Matthew 21:33

Observe the great care that the owner took with this place and the extraordinary recalcitrance of the people. He himself did the work the tenants should have done. It was he who planted a vineyard, and set a hedge around it, and dug a wine press in it and built a tower. He left little for them to do. All they had to do was take care of what was there and to preserve what was given to them. Nothing was left undone but all accomplished. But they made little effort to be productive, even after they had enjoyed such great blessings from him. For when they had come out of Egypt, he gave a law, and set up a city, and built a temple and prepared an altar. Then he “went into a far country.” He was patient with them. He did not always keep a close account of their sins. The meaning of “going into a far country” is God’s great patience.

Source: THE GOSPEL OF MATTHEW, HOMILY 68.1

[AD 420] Jerome on Matthew 21:33-44

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.

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.

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.)

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.

Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.

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.

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.)

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.

The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders.

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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:33

(Verse 33.) Listen to another parable: There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and then went on a journey. This is what the Lord meant by the proverb: It is hard to kick against the goads (Acts 9:5). The chief priests and the elders of the people, who questioned the Lord, said to him, 'By what authority are you doing these things, and who gave you this authority?' And they desired to attain wisdom in words, they are surpassed by their own skill; and they listen in parables, because they did not deserve to listen with an open face. This man, the head of the household, is the one who had two sons; and in another parable, he hired workers for his vineyard; who planted a vineyard, of which Isaiah speaks most fully in the Song, bringing it to a conclusion: The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). And in the Psalm: You have brought a vine out of Egypt, he says, you have driven out the nations, and planted it (Psalm 80:9). And he surrounded her with a hedge, or with the walls of a city, or with the help of angels: and he dug into her a winepress, or an altar, or those things for pressing wine, which are noted in the title of three Psalms: the eightieth, and the eighty-third. And he built a tower: no doubt the temple, of which it is said through Micah: And you, O cloudy tower, daughter of Zion (Mic. 4:8). And he placed it for the farmers, whom elsewhere he called vineyard workers: who were hired at the first, third, sixth, ninth, and eleventh hour (Matt. 20). And he went on a journey: yes, not by a change of place; for how can God be absent where all things are fulfilled? And as it says through Jeremiah: I am a God who is near and not far away, says the Lord (Jeremiah 23:23). But he seems to be leaving the vineyard so as to leave the vine-dressers free will in their work.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 21:33-44

(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 show 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.

(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.

(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.).

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:33-44

The season of fruit, He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.

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.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 21:33

Yet another parable He brings to them, showing that though they were deemed worthy to receive an immeasurable degree of care for their condition, they did not get better. The man, a householder is the Lord Who in His love for man calls Himself a man. The vineyard is the Jewish people, planted by God in the land of promise. For He says, Bring them in and plant them in Thy holy mountain. [Ex. 15:17] The hedge is the law which prevented them from mixing with the Gentiles; or, it is the holy angels who guarded Israel. The wine-press is the altar; the tower, the temple. The husbandmen are the teachers of the people, the Pharisees and the scribes. The householder, God, went into a far country when He no longer spoke to them in a pillar of cloud. Or, the departure of God into a far country is His long-suffering; for when He is long-suffering and not in hot pursuit of wrongdoers, demanding an account, He appears to be asleep or absent on a far journey.

[AD 1107] Theophylact of Ohrid on Matthew 21:33

. Yet another parable He brings to them, showing that though they were deemed worthy to receive an immeasurable degree of care for their condition, they did not get better. The "man, a householder" is the Lord Who in His love for man calls Himself a man. The vineyard is the Jewish people, planted by God in the land of promise. For He says, "Bring them in and plant them in Thy holy mountain" (Ex. 15:17). The hedge is the law which prevented them from mixing with the Gentiles; or, it is the holy angels who guarded Israel. The wine-press is the altar; the tower, the temple. The husbandmen are the teachers of the people, the Pharisees and the scribes. The householder, God, went into a far country when He no longer spoke to them in a pillar of cloud. Or, the departure of God into a far country is His long-suffering; for when He is long-suffering and not in hot pursuit of wrongdoers, demanding an account, He appears to be asleep or absent on a far journey.

[AD 1274] Pseudo-Chrysostom on Matthew 21:33-44

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, showing 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.

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.

Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.

Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.

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.

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.

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.

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.

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.

That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

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.

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.

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 21:33-44

(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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:34-36

He sent his servants, that is, the prophets, “to receive the fruit.” By fruit he referred to their obedience, demonstrated through their works. But even here they exhibited their wickedness. They not only failed to give the fruit, after having enjoyed so much care, thus displaying their laziness, but also were angry with the servants who came. For those who did not repay what they owed should hardly have been indignant or angry. Rather, they should have asked for the householder’s forgiveness. But they not only were indignant; they even bloodied their hands. While deserving punishment, they themselves inflicted punishment. Therefore he sent a second and a third company of servants both to show their wickedness and the love toward humanity of the One who sent them. Why didn’t he immediately send his Son? In order that they might repent and condemn themselves for the things they had done to the others. He hoped they would set aside their anger and reverence him when he came.

Source: THE GOSPEL OF MATTHEW, HOMILY 68.1

[AD 407] John Chrysostom on Matthew 21:34

And He sent His servants, that is, the prophets, to receive the fruit; that is, their obedience, the proof of it by their works.

[AD 420] Jerome on Matthew 21:34-36

(Verse 34 and following) But when the time of the fruit drew near, he sent his servants to the vinedressers, that they might receive the fruits of it. And the vinedressers 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. And last of all he sent unto them his son, saying, They will reverence my son. But when the vinedressers 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 vineyard, and slew him. We read the letter of Paul to the Hebrews (Heb. XI) ; and from it we learn in great detail the sufferings endured by the servants of the Lord.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:34

The time of the fruit drew near during the years of the prophets. For the servants who were sent are the prophets who were abused in various ways by the husbandmen, that is, the false prophets and false teachers of those times. One they beat, as they did to Micah when Sedek struck him on the jaw [III Kings (I Kings) 22:24]; another they killed, as they did to Zechariah [the father of John the Forerunner] between the temple and the altar; another they stoned, as they did Zechariah, the son of Jodae the high priest [II Chron. 24:21]. Later the Son of God was sent and He appeared in the flesh. He said, They will reverence My Son, not unaware that they would kill Him, but signifying what ought to be. For, He says, they ought to honor the dignity of the Son even if they had killed the servants. But the husbandmen saw Him and said, This is the heir; come, let us kill Him. The Jews, too, said, "This is the Christ," and they crucified Him. They cast Him out of the vineyard, for the Lord was slain outside of the city. But since we would also say that the vineyard is the people, Christ was slain by the Pharisees, the evil husbandmen, outside the vineyard, that is, outside and apart from the will of the guileless people.

[AD 407] John Chrysostom on Matthew 21:35

But they even here showed their wickedness, not only by failing to give the fruit, after having enjoyed so much care, which was the sign of idleness, but also by showing anger towards them that came. For they that had not to give when they owed, should not have been indignant, nor angry, but should have entreated. But they not only were indignant, but even filled their hands with blood, and while deserving punishment, themselves inflicted punishment.

[AD 407] John Chrysostom on Matthew 21:36

Therefore He sent both a second, and a third company, both that the wickedness of these might be shown, and the love towards man of Him who sent them.

[AD 407] John Chrysostom on Matthew 21:37

And wherefore sent He not His Son immediately? In order that they might condemn themselves for the things done to the others, and leave off their wrath, and reverence Him when He came. There are also other reasons, but for the present let us go on to what is next. But what means, It may be they will reverence? It is not the language of one ignorant, away with the thought! But of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He says, They will reverence, declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He says, if perchance they will hear; Ezekiel 2:5 not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, Whether they will, and, It may be. For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.

[AD 407] John Chrysostom on Matthew 21:37

But what does it mean that “it may be that they will have reverence for my son”? This is not the language of an ignorant man. Away with the thought! Rather, it is the language of one desiring to show the sin to be great and inexcusable. For though he himself knew that they would slay him, he sent him. When he says “they will respect,” he states what ought to have been done, that it was their duty to have reverenced him. Elsewhere he says similarly: “whether they hear or refuse to hear.” He is not ignorant of their motives. But lest any of the obstinate should say that his prediction was the thing that necessitated their disobedience, therefore he frames his expressions in a particular way, using indeterminate terms like “whether they will” and “it may be.” For though they had been obstinate towards his servants, yet they ought to have reverenced the dignity of the Son.

Source: THE GOSPEL OF MATTHEW, HOMILY 68

[AD 420] Jerome on Matthew 21:37-38

(Verse 37, 38.) But lastly, he sent his son to them, saying: They will respect my son. However, the farmers, upon seeing the son, said among themselves: This is the heir; come, let us kill him, and we shall have his inheritance. In the passage above, we read: Again, he sent other servants more than the previous ones, and they did the same to them. The patience of the householder is shown in that he sent them more frequently, in order to provoke the wicked tenants to repentance. But they treasured up wrath for themselves on the day of wrath (Rom. 2). Moreover, that which is joined: They fear for my son, he does not come from ignorance. For what does the head of the household not know, who in this place is understood as God the Father? But God is always said to be ambiguous, so that free will may be preserved for man. Let us ask Arius and Eunomius. Behold, the Father is said to be ignorant, and he tempers his judgement, and as far as you are concerned, he is proven to be lying. Whatever they may answer on behalf of the Father, let them understand it as being on behalf of the Son, who himself says that he does not know the day of consummation.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 21:38

What then do these? When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, Fill ye up the measure of your fathers. Matthew 23:32 For from the first the prophets used to charge them with these things, saying, Your hands are full of blood; Isaiah 1:15 and, They mingle blood with blood; Hosea 4:2 and, They build up Sion with blood. Micah 3:10

But they did not learn self-restraint, albeit they received this commandment first, You shall not kill; and had been commanded to abstain from countless other things because of this, and by many and various means urged to the keeping of this commandment.

Yet, for all that, they put not away that evil custom; but what say they, when they saw Him? Come, let us kill Him. With what motive, and for what reason? What of any kind had they to lay to His charge, either small or great? Is it that He honored you, and being God became man for your sakes, and wrought His countless miracles? Or that He pardoned your sins? Or that He called you unto a kingdom?

But see together with their impiety great was their folly, and the reason of His murder was full of much madness. For let us kill Him, it is said, and the inheritance shall be ours.

And where do they take counsel to kill Him? Out of the vineyard.

[AD 407] John Chrysostom on Matthew 21:38

What then do they do? While they had time to ask for pardon for their offenses and whereas they ought to have run to him to do so, they persist even more strongly in their former sins. They proceed to add even more to their previous pollutions. They always surpass their former offenses by their later ones. This is what he himself declared when he said, “Fill up, then, the measure of your fathers.” For from the first the prophets used to charge them with these things, saying, “Your hands are full of blood,” and “They mingle blood with blood,” and “They build up Zion with blood.”9But they failed to learn self-control. They had already received the commandment: “You shall not murder.” They had already had been commanded to abstain from countless other offenses. They had already been urged by many and various means to keep these commandments.
Yet, for all that, they did not put aside their evil ways. What did they say when they saw him? “Come, let us kill him.” With what motive and for what reason? What possible charge could they lay against him, either small or great? Is it that he honored you, and being God became a human being for your sakes and worked his countless miracles? Or that he pardoned your sins? Or that he called you into a kingdom?
But observe that their disregard for bad was accompanied by great folly, and the cause of his murder was filled with madness. “For let us kill him,” it says, “and the inheritance shall be ours.”

Source: THE GOSPEL OF MATTHEW, HOMILY 68.1

[AD 407] John Chrysostom on Matthew 21:39

And where do they wish to kill him? “Outside the vineyard.” Do you see how he prophesies even the place where he was to be slain? Well, they did cast him out, and they killed him. And Luke indeed says, “He declared what they must suffer.” When they heard this, they said, “God forbid!” He then asks them to remember the testimony of Scripture: “He looked at them and said, ‘What then is this that is written: The very stone which the builders rejected has become the head of the corner.’ Everyone who falls on that stone will be broken to pieces.” Matthew’s account does not contradict Luke’s. They passed the sentence against themselves, as Matthew says, and again, when they perceived what they had said, they added, “God forbid.” By the words of the prophet against them, he sought to persuade them that this certainly would come to pass. He signified only in a hidden way that he would “give the vineyard to others,” not mentioning the Gentiles and not affording his opponents a handle to use to attack him. It was for this reason that he spoke in parables, that they themselves might pass the sentence. The Gospel of Matthew, Homily

[AD 420] Jerome on Matthew 21:39

(Verse 39) And they apprehended him, cast him out of the vineyard, and killed him. And the Apostle speaks, that Jesus was crucified outside the gate (Heb. 13). We can also understand it differently; that he was cast out of the vineyard, and there he was killed: so that when the gentiles received him, the vineyard would be given to others.

Source: Commentary on Matthew

[AD 510] Epiphanius Scholasticus on Matthew 21:39-41

The householder in this parable is the Father of our Lord Jesus Christ. The vineyard he planted represents the Jewish people who were begotten from Abraham, Isaac and Jacob, multiplied like the stars in the sky and the sand of the shore, liberated from the land of Egypt and the yoke of slavery, and led through the sea to the promised land, as the prophet said: “You brought a vine out of Egypt; you drove out the nations and planted it.” The Lord planted the Jewish people in the promised land, flowing with milk and honey, so that they would bear the fruit of the commandments of God. “He surrounded it with a hedge” means that God fortified it with the protection of angels. The wine press he dug signifies the holy church, where the fruits of righteousness and holiness are gathered; just as the grapes are pressed only with great toil and effort, so also the holy martyrs are crushed like grapes and shed their blood only through great persecutions and tortures. The tower constructed in the middle of the vineyard is our Lord himself, who appeared like a strong tower in the midst of the holy church through the Virgin. Because of his presence, all the saints and martyrs are protected with spiritual weapons from their most wicked enemy, who is the devil. “When harvest time drew near, he sent his servants,” that is, the prophets, “to the tenants,” who were the teachers of the law, “to collect the fruit of the vineyard.” He had already sent the prophets to them repeatedly to collect his fruit, but they were disdainful and rebellious toward the Lord and greeted his prophets with swords, beatings, stonings and other persecutions. They killed Isaiah, stoned Jeremiah, pursued Elijah and beheaded John the Baptist. Every nation that persecutes its teachers and fails to produce the fruit of the gospel is an accomplice to the Jews. “Finally, therefore, he sent his only son to them, saying, ‘surely they will respect my son.’ ” The “only son” of the householder is the Lord, the Son of God, who came by the will of the Father to his vineyard, which is the Jewish people. “But when the tenants,” who are the teachers of the law, “saw his son, they said to themselves, ‘this is the heir; come, let us kill him, and the inheritance will be ours,’ and they threw him out of the vineyard and killed him.” They also crucified our Lord outside the city, while they shouted, “Crucify him! Crucify him!” Yet they did not in fact come to possess the inheritance of the law; instead, they sentenced themselves to death, for the Lord asked, “What will the owner of the vineyard do to the tenants when he comes?” They responded, “He will destroy the evil tenants and give the vineyard to other tenants who will produce its fruit in a timely manner.” They condemned themselves by their own words, as the Lord implies when he speaks about himself and their faithlessness: “The stone which the builders rejected has become the cornerstone; therefore, I say to you that the kingdom of God will be removed from you and given to a people producing its fruits.” INTERPRETATION OF THE GOSPELS 31.THEY CAST HIM OUT OF THE VINEYARD AND KILLED HIM. CHRYSOSTOMAnd where do they wish to kill him? “Outside the vineyard.” Do you see how he prophesies even the place where he was to be slain? Well, they did cast him out, and they killed him.
And Luke indeed says, “He declared what they must suffer.” When they heard this, they said, “God forbid!” He then asks them to remember the testimony of Scripture: “He looked at them and said, ‘What then is this that is written: The very stone which the builders rejected has become the head of the corner.’ Everyone who falls on that stone will be broken to pieces.” Matthew’s account does not contradict Luke’s. They passed the sentence against themselves, as Matthew says, and again, when they perceived what they had said, they added, “God forbid.” By the words of the prophet against them, he sought to persuade them that this certainly would come to pass.
He signified only in a hidden way that he would “give the vineyard to others,” not mentioning the Gentiles and not affording his opponents a handle to use to attack him. It was for this reason that he spoke in parables, that they themselves might pass the sentence.

Source: THE GOSPEL OF MATTHEW, HOMILY 68.2

[AD 1107] Theophylact of Ohrid on Matthew 21:39

. "The time of the fruit drew near" during the years of the prophets. For the servants who were sent are the prophets who were abused in various ways by the husbandmen, that is, the false prophets and false teachers of those times. One they beat, as they did to Micah when Sedek struck him on the jaw (III Kings, or I Kings, 22:24); another they killed, as they did to Zechariah [the father of John the Forerunner] between the temple and the altar; another they stoned, as they did Zechariah, the son of Jodae the high priest (II Chron. 24:21). Later the Son of God was sent and He appeared in the flesh. He said, "They will reverence My Son," not unaware that they would kill Him, but signifying what ought to be. For, He says, they ought to honor the dignity of the Son even if they had killed the servants. But the husbandmen saw Him and said, "This is the heir; come, let us kill Him." The Jews, too, said, "This is the Christ," and they crucified Him. They cast Him out of the vineyard, for the Lord was slain outside of the city. But since we would also say that the vineyard is the people, Christ was slain by the Pharisees, the evil husbandmen, outside the vineyard, that is, outside and apart from the will of the guileless people.

[AD 407] John Chrysostom on Matthew 21:40

Do you see how He prophesies even the place where He was to be slain. And they cast Him out, and slew Him.

[AD 420] Jerome on Matthew 21:40-41

(Verse 40, 41.) When therefore the Lord of the vineyard shall come, what will he do to those farmers? They say to him: He will destroy those wicked men and will lease out his vineyard to other farmers who will render to him the fruits in their seasons. The Lord asks them not because he doesn't know what they will answer, but in order to condemn them by their own response. And a vineyard has been leased to us, and it has been leased under the condition that we render to the Lord the fruits in their seasons, and we should know at all times what we must either say or do.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:40

When He cometh. When? At the second coming? It seems to have this meaning, but a better meaning is this: the lord of the vineyard is God the Father Who sent His Son Who was slain by them. When He comes, that is, when He looks down on the lawlessness which the Jews committed, then He will miserably destroy them by sending the Roman army. And His vineyard, that is, His people, He will give to other husbandmen, that is, to apostles and teachers. Understand the vineyard to mean also the Divine Scriptures, in which the hedge is the letter, the wine-press that is dug is the depth of the Spirit, and the tower is theology, lofty and exalted. These Scriptures, then, were first possessed by bad husbandmen, the Pharisees; but God has let them out to us who cultivate them well. But they slew the Lord outside the vineyard, that is, outside those things of which Scripture spoke.

[AD 407] John Chrysostom on Matthew 21:41

And Luke indeed says, that He declared what these men should suffer; and they said, God forbid; and He added the testimony [of Scripture]. For He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same has become the head of the corner; and every one that falls upon it shall be broken. Luke 20:17-18 But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, God forbid; and He set up the prophet against them, persuading them that certainly this would be.

Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, He will give the vineyard to others. For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray you, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.

[AD 407] John Chrysostom on Matthew 21:42

Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, Did ye never read, The stone which the builders rejected, the same has become the head of the corner? This is the Lord's doing, and it is marvellous in our eyes; by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now.

Wherefore He added too, This is the Lord's doing, and it is marvellous in our eyes, declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before.

Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, It is the Lord's doing. And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also says, They that build the wall, and daub it with untempered mortar. Ezekiel 13:10 But how did they reject Him? By saying, This man is not of God; John 9:16 This man deceives the people; John 7:12 and again, You are a Samaritan, and hast a devil. John 8:48

[AD 420] Jerome on Matthew 21:42

(Verse 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? This is the Lord's doing, and it is marvelous in our eyes. (Psalm 118:22-23). Various parables and different teachings are woven into this story. For those whom he previously called workers, vine-dressers, and farmers, he now calls builders, that is, masons. Hence the Apostle says: You are God's field, you are God's building. (1 Corinthians 3:9). So just as bricklayers and vine-growers take possession of a vineyard, they also took possession of a stone, which they either place in the foundations, next to the architect Paul (Ibid.), or in the corner, to join together two walls, that is, both peoples (Ephesians 2), who were rejected by them, became the cornerstone. And this was done by the Lord, not by human strength, but by the power of God. Peter also confidently speaks of this stone of support: This stone, which was rejected by you builders, has become the cornerstone (1 Peter 2:7). And Isaiah said: Behold, I will send a chosen, precious, corner stone into the foundations of Zion: and he that believeth in him, shall not be confounded (Isa. II, 16).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:42

The stone means Christ Himself; the builders are the teachers of the Jews who rejected Him as if He were useless, saying, "Thou art a Samaritan and hast a demon." But when He rose from the dead, He was set in place as the head of the corner, that is, He became the head of the Church, joining Jews and Gentiles in one faith. For as the stone which forms the corner of a building makes continuous the walls leading to and from it, so Christ has bound all together in one faith. This corner is marvelous, and is the Lordâ€™s doing. [See Ps.117:22-23] For the Church which connects us and makes us one in faith is the Lordâ€™s doing, and is worthy of all wonder, so well is it built. And in another sense is it marvelous, because the Word of Christ has been confirmed and substantiated by marvels, that is, miracles, so that the composition of the Church is marvelous. The kingdom of God, that is, closeness with God, has been taken from the Jews and given to those who believed. Those who stumble against the Rock of Christ and take offence at Him will not only be crushed at the second coming, but already here in this life they have been scattered like powder by Christ. They have been scattered over all the earth, as we now see the pitiable Jews to be. Understand that he who is crushed to powder to be scattered is dispersed abroad and scattered in diaspora.

[AD 420] Jerome on Matthew 21:43

(Verse 43.) Therefore I say to you, that the kingdom of God will be taken away from you, and it will be given to a nation producing its fruits. I have said many times that the kingdom of God is to be understood as the holy Scriptures, which the Lord took away from the Jews and gave to us, so that we may produce their fruits. This is the vineyard that is entrusted to the farmers and winegrowers, and those who do not work in it, having only the name of the Scriptures, will lose the fruits of the vineyard.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 21:44

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 falls on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder. He speaks here of two ways of destruction, one from stumbling and being offended; for this is, Whosoever falls on this stone: but another from their capture, and calamity, and utter destruction, which also He clearly foretold, saying, It will grind him to powder. By these words He darkly intimated His own resurrection also.

Now the Prophet Isaiah says, that He blames the vineyard, but here He accuses in particular the rulers of the people. And there indeed He says, What ought I to have done to my vineyard, that I did not; Isaiah 5:4 and elsewhere again, What transgression have your fathers found in me? Jeremiah 2:5 And again, O my people, what have I done unto you? And wherein have I grieved you? Micah 6:3 showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He does not plead, Himself, saying, What ought I to have done that I have not done? but brings in themselves to judge, that nothing has been wanting, and to condemn themselves. For when they say, He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen, they say nothing else than this, publishing their sentence with much greater force.

With this Stephen also upbraids them, which thing most of all stung them, that having enjoyed always much providential care, they requited their benefactor with the contraries, which very thing itself was a very great sign, that not the punisher, but the punished, were the cause of the vengeance brought upon them.

This here likewise is shown, by the parable, by the prophecy. For neither was He satisfied with a parable only, but added also a twofold prophecy, one David's, the others from Himself.

What then ought they to have done on hearing these things? Ought they not to have adored, to have marvelled at the tender care, that shown before, that afterwards? But if by none of these things they were made better, by the fear of punishment at any rate ought they not to have been rendered more temperate?

[AD 420] Jerome on Matthew 21:44

(Verse 44.) And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder. It is one thing to offend Christ through evil works, another to deny Him. Whoever is a sinner, yet believes in Him, falls indeed on the stone and is broken, but is not utterly crushed; for he is preserved through repentance for salvation. But on whomever the stone falls, that is, on whom the stone itself will crash down, and who completely denies Christ, it will grind him to powder, so that not even a shard remains, in which a little water could be poured.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 21:44

The stone means Christ Himself; the builders are the teachers of the Jews who rejected Him as if He were useless, saying, "Thou art a Samaritan and hast a demon." But when He rose from the dead, He was set in place as the head of the corner, that is, He became the head of the Church, joining Jews and Gentiles in one faith. For as the stone which forms the corner of a building makes continuous the walls leading to it and from it, so Christ has bound all together in one faith. This corner is marvelous, and is the Lord’s doing (Ps. 117:22-23). For the Church which connects us and makes us one in faith is the Lord’s doing, and is worthy of all wonder, so well is it built. And in another sense is it marvelous, because the Word of Christ has been confirmed and substantiated by marvels, that is, miracles, so that the composition of the Church is marvelous. The kingdom of God, that is, closeness with God, has been taken from the Jews and given to those who believed. Those who stumble against the Rock of Christ and take offence at Him will not only be crushed at the second coming, but already here in this life they have been scattered like powder by Christ. They have been scattered over all the earth, as we now see the pitiable Jews to be. Understand that he who is "crushed to powder to be scattered’’ is dispersed abroad and scattered in diaspora.

[AD 253] Origen of Alexandria on Matthew 21:45-46

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:45

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 spoke 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. For they felt afterwards that they themselves were intimated. Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, Is not this Jesus? Lo, He speaks boldly, and they say nothing unto Him. But in this instance, forasmuch as they were held in restraint by the fear of the multitude, He is satisfied with this, and does not work miracles, as before, withdrawing through the midst, and not appearing. For it was not His desire to do all things in a superhuman way, in order that the Dispensation might be believed.

But they, neither by the multitude, nor by what had been said, were brought to a sound mind; they regarded not the prophet's testimony, nor their own sentence, nor the disposition of the people; so entirely had the love of power and the lust of vainglory blinded them, together with the pursuit of things temporal.

[AD 420] Jerome on Matthew 21:45-46

Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord's sentence was directed against themselves.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 21:45-46

(Verse 45, 46.) And when the chief priests and Pharisees heard his parables, they realized that he was speaking about them. And they sought to arrest him, but they feared the crowds because they regarded him as a prophet. Though they had hard hearts and were dull in their disbelief and impiety towards the Son of God, they could not deny the clear accusations, and they understood that all of the Lord's judgments were directed against them. Therefore, they indeed wanted to kill him, but they feared the crowds because they regarded him as a prophet. The crowd is always fickle, and does not persist in a fixed will: it is like the waves, being carried back and forth by the force of different winds. They now venerate and worship him as if he were a prophet, but later they shout against him: Crucify him, crucify such a person (John 19:6).

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 21:45-46

(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.).

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 21:45-46

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.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 21:45-46

(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.

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?

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 21:46

For nothing so urges men headlong and drives them down precipices, nothing so makes them fail of the things to come, as their being riveted to these decaying things. Nothing so surely makes them enjoy both the one and the other, as their esteeming the things to come above all. For, Seek ye, says Christ, the kingdom of God, and all these things shall be added unto you. And indeed, even if this were not joined, not even in that case ought we to aim at them. But now in obtaining the others, we may obtain these two; and not even so are some persuaded, but are like senseless stones, and pursue shadows of pleasure. For what is pleasant of the things in this present life? What is delightful? For with greater freedom do I desire to discourse with you today; but suffer it, that you may learn that this life which seems to you to be a galling and wearisome life, I mean that of the monks and of them that are crucified, is far sweeter, and more to be desired than that which seems to be easy, and more delicate.

And of this you are witnesses, who often have asked for death, in the reverses and despondencies that have overtaken you, and have accounted happy them that are in mountains, them that are in caves, them that have not married, them that live the unworldly life; ye that are engaged in crafts, you that are in military services, you that live without object or rules, and pass your days at the theatres and orchestras. For of these, although numberless fountains of pleasures and mirth seem to spring up, yet are countless darts still more bitter brought forth.

For if any one be seized with a passion for one of the damsels that dance there, beyond ten thousand marches, beyond ten thousand journeys from home, will he undergo a torture more grievous, being in a more miserable state than any besieged city.

However, not to inquire into those things for the present, having left them to the conscience of those that have been taken captive, come let us discourse of the life of the common sort of men, and we shall find the difference between either of these kinds of life as great as between a harbor, and a sea continually beaten about with winds.

And observe from their retreats at once the first signs of their tranquillity. For they have fled from market places, and cities, and the tumults amidst men, and have chosen the life in mountains, that which has nothing in common with the things present, that which undergoes none of the ills of man, no worldly sorrows, no grief, no care so great, no dangers, no plots, no envy, no jealousy, no lawless lusts, nor any other thing of this kind.

Here already they meditate upon the things of the kingdom, holding converse with groves, and mountains, and springs, and with great quietness, and solitude, and before all these, with God. And from all turmoil is their cell pure, and from every passion and disease is their soul free, refined and light, and far purer than the finest air.

And their work is what was Adam's also at the beginning and before his sin, when he was clothed with the glory, and conversed freely with God, and dwelt in that place that was full of great blessedness. For in what respect are they in a worse state than he, when before his disobedience he was set to till the garden? Had he no worldly care? But neither have these. Did he talk to God with a pure conscience? This also do these; or rather they have a greater confidence than he, inasmuch as they enjoy even greater grace by the supply of the Spirit.

Now ye ought indeed by the sight to take in these things; but forasmuch as you are not willing, but pass your time in turmoils and in markets, by word at least let us teach you, taking one part of their way of living (for it is not possible to go over their whole life). These that are the lights of the world, as soon as the sun is up, or rather even long before its rise, rise up from their bed, healthy, and wakeful, and sober (for neither does any sorrow and care, nor headache, and toil, and multitude of business, nor any other such thing trouble them, but as angels live they in Heaven); having risen then straightway from their bed cheerful and glad, and having made one choir, with their conscience bright, with one voice all, like as out of one mouth, they sing hymns unto the God of all, honoring Him and thanking Him for all His benefits, both particular, and common.

So that if it seem good, let us leave Adam, and inquire what is the difference between the angels and this company of them who on earth sing and say, Glory to God in the highest, and on earth peace, good will towards men.

And their dress is suitable to their manliness. For not indeed, like those with trailing garments, the enervated and mincing, are they dressed, but like those blessed angels, Elijah, Elisha, John, like the apostles; their garments being made for them, for some of goat's hair, for some of camel's hair, and there are some for whom skins suffice alone, and these long worn.

Then, after they have said those songs, they bow their knees, and entreat the God who was the object of their hymns for things, to the very thought of which some do not easily arrive. For they ask nothing of things present, for they have no regard for these, but that they may stand with boldness before the fearful judgment-seat, when the Only-Begotten Son of God has come to judge quick and dead, and that no one may hear the fearful voice that says, I know you not, and that with a pure conscience and many good deeds they may pass through this toilsome life, and sail over the angry sea with a favorable wind. And he leads them in their prayers, who is their Father, and their ruler.

After this, when they have risen up and finished those holy and continual prayers, the sun being risen, they depart each one to their work, gathering thence a large supply for the needy.

Where now are they who give themselves to devilish choirs, and harlot's songs, and sit in theatres? For I am indeed ashamed to make mention of them; nevertheless, because of your infirmity it is needful to do even this. For Paul too says, Like as you have yielded your members servants to uncleanness, even so now yield your members servants to righteousness unto holiness.

Come let us also therefore compare the company that is made up of harlot women, and prostituted youths on the stage, and this same that consists of these blessed ones in regard of pleasure, for which most of all, many of the careless youths are taken in their snares. For we shall find the difference as great as if any one heard angels singing above that all-harmonious melody of theirs, and dogs and swine howling and grunting on the dunghill. For by the mouths of these Christ speaks, by their tongues the devil.

But is the sound of pipes joined to them with unmeaning noise, and unpleasing show, when cheeks are puffed out, and their strings stretched to breaking? But here the grace of the Spirit pours forth a sound, using, instead of flute or lyre or pipes, the lips of the saints.

Or rather, whatever we may say, it is not possible to set forth the pleasure thereof, because of them that are riveted to their clay, and their brick-making? Therefore I would even wish to take one of those who are mad about these matters, and to lead him off there, and to show him the choir of those saints, and I should have no more need for these words. Nevertheless, though we speak unto miry ones, we will try, though by word, still little by little, to draw them out of the slime and the fens. For there the hearer receives straightway the fire of illicit love; for as though the sight of the harlot were not enough to set the mind on fire, they add the mischief also from the voice; but here even should the soul have any such thing, it lays it aside straightway. But not their voice only, nor their countenance, but even their clothes do more than these confound the beholders. And should it be some poor man of the grosser and heedless sort, from the sight he will cry out ten thousand times in bitter despair, and will say to himself, The harlot, and the prostituted boy, children of cooks and cobblers, and often even of slaves live in such delicacy, and I a freeman, and born of freemen, choosing honest labor, am not able so much as to imagine these things in a dream; and thus he will go his way inflamed with discontent.

But in the case of the monks there is no such result, but rather the contrary altogether. For when he shall see children of rich men and descendants of illustrious ancestors clothed in such garments as not even the lowest of the poor, and rejoicing in this, consider how great a consolation against poverty he will receive as he goes away. And should he be rich, he returns sobered, become a better man. Again in the theatre, when they see the harlot clothed with golden ornaments, while the poor man will lament, and bemoan, seeing his own wife having nothing of the kind, the rich will in consequence of this spectacle contemn and despise the partners of their home. For when the harlot present to the beholders garb and look, and voice and step, all luxurious, they depart set on fire, and enter into their own houses, thenceforth captives.

Hence the insults, and the affronts, hence the enmities, the wars, the daily deaths; hence to them that are taken captive, life is insupportable, and the partner of their home thenceforth unpleasing, and their children not as much objects of affection, and all things in their houses turned upside down, and after that they seem to be thrown into disorder by the very sunbeam.

But not from these choirs does any such dissatisfaction arise, but the wife will receive her husband quiet and meek, freed from all unlawful lust, and will find him more gentle to her than before this. Such evil things does that choir bring forth, but this good things, the one making wolves of sheep, this lambs of wolves. But as yet we have perhaps said nothing hitherto touching the pleasure.

And what could be more pleasant than not to be troubled or grieved in mind, neither to despond and groan? Nevertheless, let us carry on our discourse still further, and examine the enjoyment of either kind of song and spectacle; and we shall see the one indeed continuing until evening, so long as the spectator sits in the theatre, but after this paining him more grievously than any sting; but in the other case forever vigorous in the souls of them that have beheld it. For as well the fashion of the men, and the delightfulness of the place, and the sweetness of their manner of life, and the purity, of their rule, and the grace of that most beautiful and spiritual song they have for ever instilled in them. They at least who are in continual enjoyment of those havens, thenceforth flee as from a tempest, from the tumults of the multitude.

But not when singing only, and praying, but also when riveted to their books, they are a pleasing spectacle to the beholders. For after they have ended the choir, one takes Isaiah and discourses with him, another converses with the apostles, and another goes over the labors of other men, and seeks wisdom concerning God, concerning this universe, concerning the things that are seen, concerning the things that are not seen, concerning the objects of sense, and the objects of intellect, concerning the vileness of this present life, and the greatness of that to come.

And they are fed on a food most excellent, not setting before themselves cooked flesh of beasts; but oracles of God, beyond honey and the honey comb, a honey marvellous, and far superior to that whereon John fed of old in the wilderness. For this honey no wild bees collect, settling on the flowers, neither do lay it up in hives digesting the dew, but the grace of the Spirit forming it, lays it up in the souls of the saints, in the place of honeycombs, and hives, and pipes, so that he that will may eat thereof continually in security. These bees then they also imitate, and hover around the honeycombs of those holy books, reaping therefrom great pleasure.

And if you desire to learn about their table, be near it, and you shall see them bursting forth with such things, all gentle and sweet, and full of a spiritual fragrance. No foul word can those spiritual mouths bring forth, nothing of foolish jesting, nothing harsh, but all worthy of Heaven. One would not be wrong in comparing the mouths of them that crawl about in the market places, and are mad after worldly things, to ditches of some mire; but the lips of these to fountains flowing with honey, and pouring forth pure streams.

But if any felt displeased that I have called the mouths of the multitude ditches of some mire, let him know that I have said it, sparing them very much. For Scripture has not used this measure, but a comparison far stronger. For adder's poison, it is said, is under their lips, and their throat is an open sepulchre. But theirs are not so, but full of much fragrance.

And their state here is like this, but that hereafter what speech can set before us? What thought shall conceive? The portion of angels, the blessedness unspeakable, the good things untold?

Perchance some are warmed now, and have been moved to a longing after this good rule of life. But what is the profit, when while you are here only, you have this fire; but when you have gone forth, you extinguish the flame, and this desire fades. How then, in order that this may not be? While this desire is warm in you, go your way unto those angels, kindle it more. For the account that we give will not be able to set you on fire, like as the sight of the things. Say not, I will speak with my wife, and I will settle my affairs first. This delay is the beginning of remissness. Hear, how one desired to bid farewell to them at his house, 1 Kings 19:20 and the prophet suffered him not. And why do I say, to bid farewell? The disciple desired to bury his father, Matthew 8:21-22 and Christ allowed not so much as this. And yet what thing seems to you to be so necessary as the funeral of a father? But not even this did He permit.

Why could this have been? Because the devil is at hand fierce, desiring to find some secret approach; and though it be but a little hindrance or delay he takes hold of, he works a great remissness. Therefore one advises, Put not off from day to day. Sirach 5:7 For thus shall you be able to succeed in most things, thus also shall the things in your house be well ordered for you. For seek ye, it is said, the kingdom of God, and all these things shall be added unto you. Matthew 6:33 For if we establish in great security them that overlook their own interests, and prefer the care of ours, much more does God, who even without these things has a care for us, and provides for us.

Be not thoughtful then about your interests, but leave them to God. For if you are thoughtful about them, you are thoughtful as a man; but if God provide, He provides as God. Be not so thoughtful about them as to let go the greater things, since then He will not much provide for them. In order therefore that He may fully provide for them, leave them to Him alone. For if you also yourself takest them in hand, having let go the things spiritual, He will not make much provision for them.

In order then that both these things may be well disposed for you, and that you may be freed from all anxiety, cleave to the things spiritual, overlook the things of the world; for in this way you shall have earth also with heaven, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

[AD 420] Jerome on Matthew 21:46

Although [the chief priests and the Pharisees] were hard of heart and on account of their unbelief and wickedness blunted in their understanding against the Son of God, nevertheless they were unable to deny Jesus’ straightforward statements and understood that all the judgments of the Lord were directed against themselves. So they determined indeed to kill him but feared “the crowd, for they considered Jesus to be a prophet.” A crowd is always easily moved, not persisting with their will in their resolution. Additionally they are like waves and opposite winds blown to and fro. The one they now honor and revere as a prophet they later shout against: “Crucify, crucify” such a man.

Source: COMMENTARY ON MATTHEW 3.21.46

[AD 1107] Theophylact of Ohrid on Matthew 21:46

. See once again that the multitude, which is simple and guileless, follows the truth, while the teachers of the law work evil. But even today there are Jews who seek to lay hands on Christ, but they neither grasp nor understand Him. For they shall grasp the Antichrist and shall bow down and worship him, while Christ will not be grasped, that is, understood, by them.