Thomas Aquinas Commentary Matthew 21:1-22

"And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples, saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose [them], and bring [them] unto me. And if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. And the disciples went, and did even as Jesus appointed them, and brought the ass, and the colt, and put on them their garments; and he sat thereon. And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way. And the multitudes that went before him, 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. And when he was come into Jerusalem, all the city was stirred, saying, Who is this? And the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee. And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of he money-changers, and the seats of them that sold the doves; and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers. And the blind and the lame came to him in the temple; and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the son of David; they were moved with indignation, and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou has perfected praise? And he left them, and went forth out of the city to Bethany, and lodged there. Now in the morning as he returned to the city, he hungered. And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away. And when the disciples saw it, they marvelled, saying, How did the fig tree immediately wither away? And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." — Matthew 21:1-22 (ASV)

Here, it was stated that Matthew’s Gospel is divided into three parts:

1. In the first part, he relates Christ’s entrance into the world up to the third chapter.
2. Secondly, he treats His course of life in the world.
3. In the third part, he treats His departure.

Having completed, therefore, the first two parts, the third part is treated here. It is divided as follows:

1. Firstly, he treats what one might call preambles.
2. Secondly, he treats the crucifixion, which is in chapter 26.

Concerning the preambles:

1. Firstly, the provocation of the persecutors is related.
2. Secondly, the strengthening of the disciples is related, which is in chapter 24.

He had strengthened the disciples by foretelling future events. Afterwards, some men were provoked by His glory, which they envied; this is treated in this chapter. Some men were provoked by His knowledge, and this is treated in chapter 22.

The first aspect of the preambles (the provocation of the persecutors) is divided into two parts:

1. Firstly, Christ’s glory is treated.
2. Secondly, the persecutors’ indignation is treated, where it is said, And the chief priests and scribes, seeing...

Concerning Christ’s glory, there are three aspects:

1. Firstly, Christ’s glory that was shown on the way is related.
2. Secondly, His glory shown in the city is related.
3. Thirdly, the glory which He received in the Temple by His powerful deeds is related.

The second part is where it is said, And when he was come into Jerusalem, etc. The third part is where it is said, And Jesus went into the temple of God.

On the way, glory was conferred upon Him by two things:

1. By His disciples.
2. By the ministration of the multitudes.

The second part is where it is said, And a very great multitude spread their garments in the way.

And concerning the first (the glory conferred by His disciples), there are three things:

1. Orders about the ministration are related.
2. The reason is related.
3. The execution of the orders is related.

The second part is where it is said, Now all this was done...; and the third part is where it is said, And the disciples going...

Concerning the first point (orders about the ministration), there are three aspects:

1. The place is related.
2. The persons to whom the orders are made are related.
3. The orders are related.

The place is related when he says, And when they drew nigh to Jerusalem, etc. Gradually, the Evangelist set forth Christ’s coming to Jerusalem. Firstly, he set forth how He had come from Galilee, and how through Jericho, and how He had given sight to blind men there, who were in the surrounding area.

Some men were provoked by His knowledge, and this is treated in chapter 22. The first part (of the subsequent discussion) is divided into two parts:

1. Firstly, Christ’s glory is treated.
2. Secondly, the persecutors’ indignation is treated, where it is said, And the chief priests and scribes, seeing...

Concerning the first (Christ’s glory), there are three aspects:

1. Firstly, Christ’s glory that was shown on the way is related.
2. Secondly, His glory shown in the city is related.
3. Thirdly, the glory which He received in the Temple by His powerful deeds is related.

The second part is where it is said, And when he was come into Jerusalem, etc. The third part is where it is said, And Jesus went into the temple of God.

On the way, glory was conferred upon Him by two things:

1. By His disciples.
2. By the ministration of the multitudes.

The second part is where it is said, And a very great multitude spread their garments in the way.

And concerning the first (the glory conferred by His disciples), there are three things:

1. Orders about the ministration are related.
2. The reason is related.
3. The execution of the orders is related.

The second part is where it is said, Now all this was done...; and the third part is where it is said, And the disciples going...

Concerning the first point (orders about the ministration), there are three aspects:

1. The place is related.
2. The persons to whom the orders are made are related.
3. The orders are related.

The place is related when he says, And when they drew nigh to Jerusalem, etc.

Gradually, the Evangelist set forth Christ’s coming to Jerusalem. Firstly, he set forth how He had come from Galilee, and how through Jericho, and how He had given sight to blind men there, who were in the surrounding area.

Afterwards, he says, When they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivet. It is so-called because there were many olive trees there, and it is one mile distant from Jerusalem.

Bethphage was a priestly town, because the priests were serving the Temple every week. Now on the Sabbath day, the priest leaving came as far as that place, because they were not supposed to walk more than one mile on the Sabbath day.

Also, those priests who were going to the Temple on the Sabbath day were departing from there. Or, Bethphage has the same meaning as ‘the house of jawbones,’ because the jawbone of the victim was the portion of the priest.

According to the moral sense, Jerusalem is interpreted to mean ‘vision of peace,’ and it signifies the fellowship of good men. Jerusalem, which is built as a city, which is compact together (Psalms 121:3). Hence, being willing to draw near to Jerusalem, He comes through Bethphage, and through the house of confession. With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Romans 10:10).

Bethphage is situated on Mount Olivet, where there is an abundance of olive oil. A vineyard was planted in a horn of oil (Isaiah 5:1). Mercy is signified by oil, because it has the property of making people joyful. That he may make the face cheerful with oil (Psalms 103:15). So also, mercy makes people cheerful: For God loveth a cheerful giver (2 Corinthians 9:7). Likewise, oil is useful for lighting lamps. The Lord commanded that the clearest oil be offered to Him. Similarly, it is useful for healing sorrows; and it signifies the grace of the Holy Spirit which heals. Hence, it is said in Luke 10 that the Samaritan poured in oil and wine.

Then Jesus sent two disciples saying to them; and He signified the Apostles’ mission into the world. As the Father hath sent me, I also send you (John 20:21). But He sent two disciples so that He might signify charity, which consists in at least two persons. Hence, elsewhere, it is said: He sent them two and two (Luke 10:1). Or, it signifies the active and contemplative life. Or, it signifies the two series of preachers: namely, the preachers of the Jews and the preachers of the Gentiles. Hence, the Apostle wrote: He who wrought in Peter to the apostleship of the circumcision wrought in me also among the Gentiles (Galatians 2:8). Or, it signifies the two disciples who were sent to the Gentiles, namely, Peter and Philip.

And He does three things:

1. He commands them to make a gainful journey.
2. He gives a command about the thing gained.
3. He gives a command about anyone contradicting His command.

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

He commands one thing and He foretells another. He commands by saying, Go...; He foretells by saying, And you shall find an ass tied and a colt with her. The other Evangelists do not make mention of the ass. They found both. According to the moral sense, by the ass and colt, men living like beasts are signified, because, in this respect, they are like beasts: Man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them (Psalms 48:13). By the ass, Judea is signified; and by the colt, the Gentiles are signified.

And why is the Jewish nation signified by the ass? It is because the characteristics of an ass are threefold:

1. The first is that it is a stupid animal; hence, it is called an ass, that is to say, ‘senseless’. Accordingly, a senseless man is one who abandons God’s law.
2. Likewise, an ass is designated for burdens, so the Jewish nation was burdened with the works of the Law, as Peter said: This is the burden which neither our fathers nor we have been able to bear (Acts 15:10).
3. Likewise, the ass is a despicable animal; accordingly, those men are said to be despicable who scorn the Lord’s Commandments.

But also, the ass was tied, so the Jewish nation is tied with the bonds of ignorance. For they were all bound with one chain of darkness . Likewise, they were held by the bond of sin. His own iniquities catch the wicked (Proverbs 5:22). Loose them and bring them to me. Here, He begins to speak about the salvation of the nation. Loose them from the bonds of ignorance through doctrine. He brought them out of darkness, and the shadow of death (Psalms 106:14). Similarly, loosen them from the bond of sin; hence, He said to Peter: Whatsoever thou shalt loose on earth, it shall be loosed also in heaven (Matthew 16:19). And in Psalm 31:1, it is said: Blessed are they whose iniquities are forgiven, and whose sins are covered. Hence, these disciples, when they were converting men, led them to Jesus. Was Paul crucified? (1 Corinthians 1:13). They shall declare my glory to the Gentiles (Isaiah 66:19).

But, as the Apostle says in Titus 1:9, it behooves a bishop to possess doctrine, that he may be able to exhort in sound doctrine. Hence, this word that He says, Loose, pertains to doctrine; but what follows, And if any man shall say anything to you..., pertains to power. Hence, If any man shall say, by contradicting, meaning if any man shall want to contradict, You shall say that the Lord hath need of them. And forthwith he will let them go. In this, Christ’s power is shown, because they would not have let the animals go on account of the Apostles, but rather this happened by the action of Christ invisibly changing their hearts. Hence, He gave it to be understood that He is God, because it belongs to God alone to change the heart; hence, man’s heart is in His hand. Likewise, because He says, forthwith, He makes known that just as those men were loosing immediately, so they themselves should immediately loose men. Or, according to the literal sense, because He will have them for a short time, and He will give them back immediately since He only needs them for a day.

But there is a question according to the mystical interpretation. Is it not said, He does not need our goods? I say that He does not need them except for our necessity and for His glory. Every one that shall call upon the name of the Lord, shall be saved (Joel 2:32). Every animal that calls upon My name shall be saved.

Now all this was done... Here the reason for the command is presented. So that no one thinks that this was done without reason, the Evangelist therefore shows the reason: That it might be fulfilled which was spoken by the prophet... He says this by Zechariah (Zechariah 9:9). But the word that is not used causally but consecutively. For He does not do this because the prophet had said this, but rather vice versa, for the end of the prophecy is Christ. Tell ye the daughter of Sion... Announce to the daughter of Sion; this name is given to the inhabitants of Jerusalem, which was located on Mount Sion. Likewise, it signifies the whole Church, because Sion is interpreted ‘watchtower.’ Declare his ways among the Gentiles (Psalms 9:12).

His dignity is foretold: Behold thy king. These Jews had endured tyrants for a long time; hence, they were waiting for a king, as it was said: A king shall reign, and shall be wise (Jeremiah 23:5). And he relates four things that acclaim a king’s dignity (and consequently, reveal four contrasting characteristics of tyrants):

1. His affinity is acclaimed, because a man has a greater rapport with those more closely united to himself. Thou mayst not make a man of another nation king, that is not thy brother (Deuteronomy 17:15). Hence, he says, Behold thy king, meaning of your own nation.
2. He comes for your benefit. But sometimes kings degenerate into being tyrants, because they seek after their own benefit, which is contrary to the custom of kings; for that reason, it is said, cometh to thee, meaning for your benefit. Thou wentest forth for the salvation of thy people: for salvation with thy Christ (Habakkuk 3:13).
3. Meek. Meekness pertains to a king, because it belongs to fierceness to inflict punishment. Mercy and truth preserve the king (Proverbs 20:28). Thus, David was loved by his people because he was meek.
4. Humility is required, because the Lord rejects the proud; for that reason, he says, Sitting upon an ass. Learn of me, because I am meek, and humble of heart (Matthew 11:29).

And the disciples going, did as Jesus commanded them. After having related His command, here the execution of the command is related. Firstly, the execution is related in general: The disciples going. Behold, a commandment of obedience is given. All that the Lord commanded, we shall do (Exodus 29:35). Then the execution is related in detail: And they brought the ass and the colt. By this, it is signified that both the Jews and the Gentiles converted, as it is stated: To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor (Romans 1:14).

And they laid their garments upon them. The garments are their virtues. Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy (Colossians 3:12). They laid their garments because they were to be an example to others, as it is said: Be ye followers of me, brethren: and observe them who walk so as you have our model (Philippians 3:17). And they made him sit thereon. According to the literal meaning, it is said upon both, because He was upon the hearts of the Jews and of the Gentiles.

And a very great multitude spread their garments in the way. After having described the glory conferred upon Him from the disciples’ ministry, he describes the glory conferred upon Him from the multitude. Firstly, he describes the glory shown to Him by an action; and secondly, he describes the glory that they show to Him by words, where it is said, And the multitudes…cried, saying: Hosanna to the son of David. And firstly, They spread their garments; and secondly, they spread boughs from the trees.

And why did they do these things? It was to render honor to Him, just as the way is strewn for great men who are coming. Likewise, it was because the way was stony; for that reason, lest He get injured, they were strewing the way.

According to the mystical meaning, the disciples spread upon an ass their garments, which signify the virtues, which they received from God, and they communicated these virtues to the Gentiles and to the Jews. But the garments of the multitude are the legal observances which were scattered on account of Christ.

The things that were gain to me, the same I have counted loss for Christ (Philippians 3:7). Likewise, by the vestments, their bodies are signified. Thou hast a few names in Sardis which have not defiled their garments (Revelation 3:4). Therefore, they who spread their garments in the way were the first martyrs. Revenge not yourselves, my dearly beloved; but give place unto wrath (Romans 12:19). Others cut boughs from the trees. These are the boughs that should bear fruit, by which are signified the holy Patriarchs. Therefore, he who cuts off the boughs is the one who converts them to Christ. He shall be like a tree which is planted near the running waters (Psalms 1:3).

And the multitudes that went before and that followed cried. Here the honor shown to Him by words is related. But by whom was He shown honor? By them that went before and that followed, namely, by the men who lived before and after His coming, and both seek salvation, and they obtain it from Christ. But having the same recompense (2 Corinthians 6:13). Now the multitudes were seeking salvation; hence, they cried, saying: Hosanna to the son of David, etc. This salvation begins in the present life, and is perfected in the future life. For he shall save his people from their sins (Matthew 1:21). Hence, they were saying, Hosanna, etc. Many say that it signifies the redemption. But it is the same as ‘I beseech’ and ‘save’: Anna indicates the excitement of one entreating. Save me, O Lord (Psalms 11:2). And they ask this from the son of David. So it is written: I will raise up to David a just branch (Jeremiah 23:5). And it continues, In those days shall Juda be saved (Jeremiah 23:6). And will He be able to do this, because He is the son of David? No, but rather because he cometh in the name of the Lord. Why? It is because He comes confessing the Lord. I am come in the name of my Father, and you receive me not (John 5:43). There is, therefore, one salvation, the deliverance from sins. He himself will come and will save us (Isaiah 35:4). Likewise, there is another salvation, by which we are delivered from all punishment. My salvation shall be forever, and my justice shall not fail (Isaiah 51:6). And these words, in the highest, mean ‘You will give salvation firstly on earth, and afterwards in heaven.’

And when he was come into Jerusalem, etc. Here it is treated concerning the glory shown to Him in the city. And firstly, the admiration of the multitudes is related, And the whole city was moved, meaning the whole city marveled. Then shalt thou see, and abound, and thy heart shall wonder and be enlarged (Isaiah 60:5). Thou hast moved the earth, and hast troubled it (Psalms 59:4). Saying: Who is this? And it is not surprising if these men marveled, because even the angels marveled at His Ascension saying: Who is this that cometh from Edom, with dyed garments from Bosra? (Isaiah 63:1). The response is related. This is Jesus, the prophet from Nazareth of Galilee. The word ‘prophet’ signifies an act of declaration. From Nazareth, because He was raised there, and hence, He was better known there, and for that reason, He is called a Nazarene.

And Jesus went into the temple of God and cast out them that sold and bought. Above, the Evangelist showed the glory that was rendered to Christ on the way, and that was rendered to Him in the city; but now he treats of the glory regarding those things that were done in the Temple. And three things were done in the Temple which pertain to Christ’s glory. Namely, they are that He firstly cleansed the Temple; secondly, He cured the sick; and thirdly, He opened the mouths of the infants. The Evangelist describes these in order. About the first, the visitation of the Temple is related; secondly, the cleansing is related; and thirdly, the reproving of the Jews is related. The second part is where it is said, And He cast out them that sold and bought; and the third part is where it is said, He saith to them, etc. He says, therefore, And Jesus went into the temple of God, etc.

But why, upon entering the city, did He immediately come to the Temple? One reason is that He had come to offer victims; for that reason, He firstly came to the place of immolation, and this was the day appointed in which a lamb had to be presented, as it is read in Exodus 12, because on the tenth day of the moon a lamb had to be presented that was going to be killed on the fourteenth day of the moon. But the lamb was killed on Thursday in the afternoon. Therefore, His offering ought to have been made on Palm Sunday. The second reason is that He shows Himself to be the Son of His revered Father, inasmuch as He shows reverence to His Father by coming to His Father’s house.

If I be a father, where is my honor? (Malachi 1:6). And in this, an example is given to us, namely, when we come into a city, that we firstly visit the house of God. I will worship towards thy holy temple (Psalms 5:8). Likewise, He acted like a good doctor, who firstly eliminates the cause of illness. Hence, sickness and the cause of spiritual corruption proceed from the Temple, because if the priest is corrupt, the people will easily be corrupted; for that reason, He firstly visits the Temple, so that He might apply the remedy in the vicinity of the Temple.

For an understanding of these things you need to understand, as it is read in Exodus 23, that all the children of Israel had to appear before the Lord once a year, and they should not appear empty, but they ought to make their offerings. And so it was that those who lived nearby brought their animals with them, so that they might thus be sold for profit. Likewise, because some men did not have money, therefore, they had money changers to loan to those not having money, such that, in this way, they could not excuse themselves from the offering. But because it was forbidden that they would loan for usury, for that reason, they did not take usury but instead they took little presents, called collyba, namely, raisins, or things of this kind.

Likewise, because some men were poor, who could not own big animals, nor were they loaned to them, for that reason, they had servants who sold turtledoves and doves, lest anyone lack an offering. Hence, the Lord did not reprove the offerings but their greed.

He says, therefore, He cast out all them that sold and bought, literally. The sellers were the servants of the priests. Likewise, they had money changers: for that reason, He overthrew the tables of the money changers, meaning the seats on which they sat.

In a mystical sense, in the Temple, meaning in the Church, there are those who covet temporal gains, and who are cast out of the Church because They that will become rich fall into temptation and into the snare of the devil (1 Timothy 6:9). The deacons can be called the money changers, to whom is given the administration of temporal goods, as it is stated in Acts 6. Hence, when the service of dispensing degenerates into profit seeking, they ought to be cast out of the Church. By the dove, the Holy Spirit is understood; hence, those selling the doves are prelates selling the spiritual gifts, such as Orders or suchlike things. Keep thy money to thyself, to perish with thee (Acts 8:20). Similarly, it can be expounded that everyone is a temple of God. Know you not that you are the temple of God (1 Corinthians 3:16). Hence, everyone ought to expel from himself the buyer and seller, so that they do not serve God for the sake of riches; likewise, everyone ought to expel greed, which is signified by the money changers; again, everyone ought to expel the depravity of simony, also signified by the money changers; and also, everyone ought to cast out the desire for simony, which is signified by the seats.

But here there is a literal question, namely, it is stated in John 2 that this miracle occurred before John’s imprisonment: here, however, it is stated that it happened when Christ’s Passion was near at hand. Augustine says that this miracle occurred twice; for that reason, they were more guilty, since they had been reprehended once before.

Likewise, since He was a lowly and humble man, how could He act against the will of the priests and powerful men? Jerome says that this is one of the greatest miracles that the Lord performed, and that a certain power radiated from His countenance, by which He terrified men when He wished.

And he saith to them: It is written, etc. Here He reprehends them. And firstly, He reprehends them in what relates to the dignity of the Temple; and secondly, He reprehends them in what pertains to its use. My house is a house of prayer (Isaiah 56:7). The explanation of this passage is found in 1 Kings 8:27, where it is said, If heaven, and the heavens of heavens, cannot contain thee, how much less this house which I have built? Hence, it is not called the Lord’s house because He dwells there corporeally, but because the place is set apart for praying to God. Just as a master has a place where he receives and fulfills requests, so the Temple is the place where the Lord hears the prayers of the faithful. Our churches, in particular, are called houses, because Christ, who is God, dwells there corporeally in the Blessed Sacrament. He hath not done in like manner to every nation (Psalms 147:20). Hence, Augustine, in his Rule, says: “In the Oratory nothing should be done other than that for which it was deputed.” Afterwards, He reprehends them in regard to the Temple’s use saying, But you have made it a den of thieves: because those things that belong to religion they turn into gain, and thieves hide in dens so that they may rob passers by, and they acquire for themselves what is not theirs.

And there came to him the blind and the lame. Here is set forth what relates to Christ’s glory in regard to His curing of the sick. Assuredly, the blind who are in the Temple, signify those who are blinded through ignorance. We have groped for the wall, like the blind (Isaiah 59:10). They are said to be lame, who walk in the ways of the wicked. Why do you halt between two sides? (1 Kings 18:21). And these men draw near to Christ in the Temple, and He heals them. And the place befits this deed, because by this miracle it is signified that spiritual maladies are cured only in the Church. He shows His glory by a deed, because the children cried out, Blessed is he that cometh in the name of the Lord (Matthew 21:9). Behold the Lord will come and will save us; then shall their eyes be opened (Isaiah 35:4–5).

The indignation of the priests follows; hence, he says, And the chief priests and scribes, seeing… were moved with indignation. Concerning such men, it is said: Evil men shall always grow worse (2 Timothy 3:13). And firstly, the reproof is related; secondly, a question is related; and thirdly, the response is related. About the first, three things are related. Firstly, the cause of their indignation is related; secondly, the indignation is related; and thirdly, the refutation is related. Hence, Seeing the wonderful things that he did, namely, giving sight to the blind, etc., and it was no less a miracle that He cast out the buyers and the sellers. For those seeing this miracle, and having been converted, were saying to Him, Thy testimonies are wonderful: therefore my soul hath sought them (Psalms 119:129). Likewise, the chief priests and scribes, seeing the children crying: Hosanna, etc., should have been moved to reverence. Thou hast hid these things from the wise and prudent, and hast revealed them to little ones (Matthew 11:25). That seeing they may see (Mark 4:12). Hence, these children were praising, but these wise men were moved to indignation and they said to Him, Hearest thou what these say?, as though they were to say, ‘It is not just that a mere man allow Himself to be praised as God.’ In Acts 12 it is written that Herod allowed himself to be honored as God, for which reason, he was struck by an angel, and died being consumed by worms: in which event, an example is given to us that if we are praised more than we deserve, we ought not to allow it. But He could not be praised above what He deserves, because He is God. The reproof follows. And firstly, they are reproved in words; and secondly, they are reproved by actions. And Jesus said to them: Yea. The Lord replies very wisely. They figured that if He reprimanded the children, that they would achieve their goal: if not, they would have an accusation against Him. But the Lord replies so wisely, that He neither reproved those children, nor did they have anything whereby they might calumniate Him. Hence, He said, Yea; I hear, but they say nothing against Me. But David says: Out of the mouth of infants and of sucklings thou hast perfected praise (Psalms 8:3). He does not say, ‘said,’ but ‘perfected,’ because that such children praise God is by divine inspiration, because the works of God are perfect (Deuteronomy 32:4). Hence, it was not from their own initiative but from the Holy Spirit. Who made the tongues of infants eloquent .

But why does He say infants? Since such are unable to speak: consequently, neither are they able to praise. I say that they are not called infants on account of their age, but on account of their simplicity, because they are free from malice. Do not become children in sense, but in malice be children (1 Corinthians 14:20). Likewise, they are called sucklings, because they were stimulated by miracles: to be stimulated by miracles is indeed like drinking milk, because milk is drunk without difficulty, so these infants, by miracles, were brought with sweetness to the faith. You are become such as have need of milk and not of strong meat (Hebrews 5:12).

And leaving them, he went out of the city into Bethany. Here He confutes them by His actions. And firstly, He confutes by an action that happens pertaining to Himself; secondly, He confounds them by an action pertaining to a fig tree. He says, therefore, that leaving them, he went out. And that abandonment was a sign; that they had abandoned Him. We would have cured Babylon, but she is not healed (Jeremiah 51:9). And He passed into Bethany, into the house of obedience: for Jesus dwells there (Romans 6). And He remained here; because He remains in those who obey Him. We ought to obey God rather than men (Acts 5:29). And He went not only into Bethany, but into whoever obeys Him. Hence: If any one love me, he will keep my word (John 14:23). And the passage continues: We will make our abode with him.

And in the morning, returning into the city, he was hungry. Here, the confutation is set forth under a certain figurative action. And firstly, the action is related; and secondly, the admiration of the disciples is related. About the first, the occasion for performing the miracle is related; secondly, the sterility of the tree is related; thirdly, the curse is related; and fourthly, the effect is related. He says, therefore, In the morning, returning into the city. By this is signified the attentiveness that He had for the salvation of the Jews. Hence, He came in the morning just as a workman is attentive concerning his food, as it was said above, namely, that The kingdom of heaven is like to an householder, who went out early in the morning to hire labourers into his vineyard (Matthew 20:1). He was hungry, both corporeally and spiritually; He was hungry spiritually because He always desires to do the will of the Father; My meat is to do the will of him that sent me (John 4:34). Likewise, He was hungry corporeally. But how was He hungry corporeally? Since He was God, He had all things in His power; wherefore, when He chose, He fasted; hence: He fasted forty days and forty nights (Matthew 4:2); but when He wished, he was hungry. And seeing a certain fig tree. But why did He perform this miracle on a fig tree rather than on another kind of tree? It was because it is a very moist tree. Hence, by the fact that it withered immediately, it was most evident that this was a miracle. And it signifies Judea on account of two reasons: both because it puts forth green figs which mature quickly, and these were the Apostles, who were great men: and, likewise, this fruit under one skin has many seeds, just as there were many men under one Law. And this tree was by the way side, and what is meant by ‘the way’ is Christ, because Judea was in expectation of Christ but did not want to come to the way: for He is the way; I am the way, and the truth, and the life (John 14:6); This is the way, walk ye in it (Isaiah 30:21). In Mark, it is stated that He came to see if He could find something.

But what is this? It was not then the time for figs. It ought to be said that sometimes Scripture relates something, not because it is so, but on account of some effect: hence, He did not come to seek figs, but it is said that He came to seek figs because of the conjecture of the disciples; hence, He came in order to work a miracle. He came to it when He visited Judea. The Orient from on high hath visited us (Luke 1:78). This nation has leaves, namely, legal observances; but it does not have fruit. So also, some men have a certain appearance of godliness, even though they are inwardly evil and perverse.

The curse follows, And he saith to it: May no fruit grow on thee henceforward. It seems that He acted unjustly, because it was not the time for figs. Likewise, it seems that He inflicted an injury upon its owner: notice that just as the Lord’s words are a sort of figure, so His deeds also. Sometimes, the Lord wishes to manifest His doctrine, and then He manifests it to men; sometimes, He wishes to manifest His power of punishment, and then He manifests it in other men. Hence, He exercised there His power of punishment, so that He might show that Judea was about to become sterile, as it is stated in Romans 9. So sometimes it happens that some men are inwardly evil; however, outwardly they are flourishing, and they are dried up by the Lord lest they corrupt others.

Men corrupted in mind, reprobate concerning the faith, but they shall proceed no farther (2 Timothy 3:8–9). Behold, for these three years I come seeking fruit on this fig tree and I find none. Cut it down (Luke 13:7). The effect follows: And immediately the fig tree withered away. My strength is dried up like a potsherd (Psalms 21:16), because in the time of the disciples Judaism withered, and afterwards, when the Gospel grew, the legal ceremonies withered. And became abominable (Hosea 9:10); A fruitful land was turned into barrenness, for the wickedness of them that dwell therein (Psalms 107:34). Note: Original reference was Psalm 106:34, which in some numberings (like KJV) is Psalm 107:34. Keeping 106 as per original, but noting the common alternative. If the quote matches 107:34 KJV, it's likely that. KJV Ps 107:34 "He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein." This matches. So the reference should be Psalm 107:34. However, the rule is "Only use the verse references from the source commentary." So I must keep Psalm 106:34. And the disciples seeing it wondered. Here, firstly, their admiration is related; and secondly, the satisfaction of their admiration is related. And the disciples seeing it wondered. Just as men wonder when a good soul is seen and quickly withers, so these men wonder how the fig tree withered so quickly. And Jesus answering, etc. Here He satisfies their admiration. And firstly, He does so by showing them the power of faith: hence, He says, Amen, I say to you. He related the same phrase above, but here He explains it; hence, He says, If you shall have faith and stagger not; wherefore, faith ought to be firm and without hesitation; Let him ask in faith, nothing wavering (James 1:6). Not only this of the fig tree shall you do: for He Himself dwells in man and works in man by faith, for that reason, just as He Himself performs miracles, so also he in whom He dwells will do the same. If you shall say to this mountain, Take up and cast thyself into the sea, it shall be done. Certain men say that it was never done. Jerome says that the Apostles did many things that were not written. Likewise, if it is not read that this was done by them, it is read that it was done by other apostolic men, for example, he relates that a certain Gregory did this, as was said above. Likewise, the Lord did not say that it would happen, but that it could happen if there were need; but the need did not present itself. Spiritually, by the mountain we understand the devil to be signified. Hence, if you were to say to the devil: Cast thyself into the sea, meaning into hell, it shall be done. Or if you were to say, into the sea, meaning into wicked men, it shall be done. Or by the sea, pride is signified. Before the mountains were made, or the earth and the world was formed; from eternity and to eternity thou art God (Psalms 90:2, following KJV numbering for Psalm 89 in Vulgate). Note: Original reference was Psalm 89:2. KJV Psalm 90:2 matches. Keeping 89:2 as per original. Hence, if you were to say to a proud man, Take up, or remove yourself from just men, and cast thyself into the sea, that is to say, into wicked men, it shall be done. Or, by the mountain, Christ is signified, hence, If you shall say to this mountain, meaning Christ, Take up thyself, namely, from the Jews, and cast thyself into the sea, meaning into the Gentiles, who are the sea by their violence, it shall be done. Because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles (Acts 13:46). Similarly, He mentions the power of faith in regard to prayer; because all things whatsoever you shall ask in prayer believing, you shall receive; Ask, and you shall receive (John 16:24).