Pseudo-Chrysostom: Or, because his venerable conversation smote the hearts of sinners, as it follows, "But the Publicans and harlots believed on him." Mark how the good life of the preacher gives its force to his preaching, so as to subdue unsubdued hearts. "And ye, when ye had seen it, repented not afterward, that ye might believe him;" as much as to say, They have done that which is more by believing on Him, ye have not even repented, which is less.
But in this exposition which we have set forth according to the mind of many interpreters, there seems to me something inconsistent. For if by the two sons are to be understood the Jews and Gentiles, as soon as the Priests had answered that it was the first son that did his father’s will, then Christ should have concluded His parable with these words, Verily I say unto you, that the Gentiles shall go into the kingdom of God before you. But He says, "The Publicans and harlots," a class rather of Jews than of Gentiles. Unless this is to be taken as was said above; So much rather the Gentile people please God than you, that even the Publicans and harlots are more acceptable to Him than you.
Jerome: Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God’s service, but after received from John the baptism of repentance; while the Pharisees who made a shew of righteousness, and boasted that they did the law of God, despising John’s baptism, did not follow his precepts.
Pseudo-Chrysostom: This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, shewing them therein that the common sort, who from the first professed secular lives, were better than the Priests who from the first professed the service of God, inasmuch as the people at length turned repentant to God, but the Priests impenitent, never left off to sin against God. And the elder son represents the people; because the people is not for the sake of the Priests, but the Priests are for the sake of the people.
Ver. 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."
Chrys., Hom, lxviii: The design of this further parable is to shew that their guilt was heinous, and unworthy to be forgiven.
Origen: The householder is God, who in some parables is represented as a man. As it were a father condescending to the infant lisp of his little child, in order to instruct him.
Pseudo-Chrysostom: He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.
Jerome: He hath "planted" a vine of which Isaiah speaks, "The vine of the Lord of Hosts is the house of Israel." [[Isa 5:7]] And "hedged it round about;" i.e. either the wall of the city, or the guardianship of Angels.
Pseudo-Chrysostom: Or, by the hedge understand the protection of the holy fathers, who were set as a wall round the people of Israel.
Origen: Or, the hedge which God set round his people was His own Providence; and the winepress was the place of offerings.
Jerome: "A winepress," that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83rd are entitled, that is to say, the martyrs. [Source note: ed. note: Ps 8, 81, 84. Hebr. from the wine press, and so the Vulgate Torcularia, as St. Jerome reads. Others consider it a musical instrument used at the vintage. St. Augustine takes it for an oil press, Enarr. in Ps. 80. init. in Ps. 83. init. of vines or olives. With St. Jerome he interprets it of martyrdoms in Ps. 8. n. 3. just before he interprets it of Christian Churches, as does Athanasius in loc.]
Hilary: Or, He set forth the Prophets as it were winepresses, into which an abundant measure of the Holy Spirit, as of new wine, might flow in a teeming stream.
Pseudo-Chrysostom: Or, the winepress is the word of God, which tortures man when it contradicts his fleshly nature.
Jerome: "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."
Hilary: Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watchtower, the coming of Christ might be spied. "And let it out to husbandmen."
Pseudo-Chrysostom: When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. "And went into a far country."
Jerome: 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.
Chrysostom: Or, it applies to His long-suffering, in that He did not always bring down immediate punishment on their sins.
Origen: Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, [[Exo 13:21]] never after shewed Himself to them in like manner. In Isaiah the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; [[Isa 5:7]] 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 bid in it should not be seen by those who are without. The depth of the oracles of God is the winepress of the vineyard, into which such as have profited in the oracles of God pour out their studies like fruit.
The tower built therein is the word concerning God himself, and concerning Christ’s dispensations. This vineyard He committed to husbandmen, that is, to the people that was before us, both priests and laity, and went into a far country, by His departure giving opportunity to the husbandmen.
The time of the vintage drawing near may be taken of individuals, and of nations. The first season of life is in infancy, when the vineyard has nought to shew, but that it has in it the vital power. As soon as it comes to be able to speak, then is the time of putting forth buds. And as the child’s soul progresses, so also does the vineyard, that is, the word of God; and after such progress the vineyard brings forth the ripe fruit of love, joy, peace, and the like. Moreover to the nation who received the Law by Moses, the time of fruit draweth near.
Rabanus: "The season of fruit," He says, not of rent-paying, because this stiff-necked nation brings forth no fruit.
Chrys., non occ., ap. Chrysostom: He calls the Prophets servants, who as the Lord’s Priests offer the fruits of the people, and the proofs of their obedience in their works. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, "And the husbandmen took his servants, and beat one, and killed another, and stoned another."
Jerome: Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar.
Pseudo-Chrysostom: At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.
Hilary: 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.
Raban: 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.
Hilary: By the Son sent at last, is denoted the advent of our Lord.
Chrysostom: Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.
Pseudo-Chrysostom: He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.
Jerome: 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.
Chrysostom: Or He speaks as declaring what ought to be; they ought to reverence Him; thus shewing that their sin was great, and void of all excuse.
Origen: 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.
Jerome: Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. [[Mat 22:36]]
Pseudo-Chrysostom: But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, "I will send my Son." Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.
Rabanus: 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." [[Psa 2:8]] The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.
Pseudo-Chrysostom: After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, "Come, let us kill him." For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God’s. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, "And the inheritance shall be ours."
These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.
Rabanus: 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."
Hilary: Christ was cast out of Jerusalem, as out of the vineyard, to His sentence of punishment.
Origen: 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?"
Jerome: The Lord asks them not as though He did not know what they would answer, but that they might be condemned by their own answer.
Pseudo-Chrysostom: That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.