Mateus 21
Jerome · Comentário Patrístico (catena)
Mateus 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. — Commentary on Matthew
Mateus 21:1-3
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 21:6-7
[(as quoted by Aquinas, AD 1274)] 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 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:8
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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). — Commentary on Matthew
Mateus 21:9
[(as quoted by Aquinas, AD 1274)] 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. 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. — Catena Aurea by Aquinas
Mateus 21:10
[(as quoted by Aquinas, AD 1274)] When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:11
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:12-13
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 21:14
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:15
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 21:16
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:17
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:18
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:18
(Verse 18) But when he returned to the city in the morning, he was hungry. 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. — Commentary on Matthew
Mateus 21:19
[(as quoted by Aquinas, AD 1274)] 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 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. — Catena Aurea by Aquinas
Mateus 21:19
(Verse 19) 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 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). — Commentary on Matthew
Mateus 21:20
(Verse 20) And when the disciples saw it, they marveled, saying, 'How did the fig tree wither at once?' 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. — Commentary on Matthew
Mateus 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). — Commentary on Matthew
Mateus 21:21-22
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:23
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:24
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:24
(Verse 24) 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. 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. — Commentary on Matthew
Mateus 21:25
[(as quoted by Aquinas, AD 1274)] 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? — Catena Aurea by Aquinas
Mateus 21:25
(Verse 25) 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? 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? — Commentary on Matthew
Mateus 21:26
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:26
(Verse 26) But if we say, From men, we are afraid of the multitude: for all held John as a prophet. 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. — Commentary on Matthew
Mateus 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. — COMMENTARY ON MATTHEW 3.21.27
Mateus 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. — Commentary on Matthew
Mateus 21:27
And answering Jesus, they said: We do not know. Therefore, the most impious faction responded and, using the word of humility by which they claimed not to know, used it to plot deceit. — Commentary on Matthew
Mateus 21:27
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:28
[(as quoted by Aquinas, AD 1274)] 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.) — Catena Aurea by Aquinas
Mateus 21:28
(Verse 28) 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. 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). — Commentary on Matthew
Mateus 21:29
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:29
(Verse 29) But he, answering, said: I do not want to. Afterwards, however, moved by repentance, he went. 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. — Commentary on Matthew
Mateus 21:30
(Verse 30) Going to the second, he said similarly. But he, answering, said: Yes, sir, and he did not go. 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. — Commentary on Matthew
Mateus 21:30
[(as quoted by Aquinas, AD 1274)] 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.) — Catena Aurea by Aquinas
Mateus 21:31
(Verse 31) Which of the two did the will of the father? And they said to him: The first. Jesus said to them: Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 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. — Commentary on Matthew
Mateus 21:31
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:32
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:33
[(as quoted by Aquinas, AD 1274)] 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 entitled, 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. — Catena Aurea by Aquinas
Mateus 21:35
[(as quoted by Aquinas, AD 1274)] Beat them, as Jeremiah, killed them, as Isaiah, stoned them, as Naboth and Zacharias, whom they slew between the temple and the altar. — Catena Aurea by Aquinas
Mateus 21:35-36
(Verse 35-36) 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. 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. — Commentary on Matthew
Mateus 21:37-38
[(as quoted by Aquinas, AD 1274)] 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.) — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 21:40-41
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 21:42
[(as quoted by Aquinas, AD 1274)] The same things are treated under various figures; whom above He called labourers and husbandmen, He now calls builders. — Catena Aurea by Aquinas
Mateus 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). — Commentary on Matthew
Mateus 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. — Commentary on Matthew
Mateus 21:44
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 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. — Commentary on Matthew
Mateus 21:45-46
[(as quoted by Aquinas, AD 1274)] Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord's sentence was directed against themselves. — Catena Aurea by Aquinas
Mateus 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). — Commentary on Matthew
Mateus 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. — COMMENTARY ON MATTHEW 3.21.46