Thomas Aquinas Commentary Matthew 21:23-46

"And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or from men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him? But if we shall say, From men; we fear the multitude; for all hold John as a prophet. And they answered Jesus, and said, We know not. He also said unto them, Neither tell I you by what authority I do these things. But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I [go], sir: and went not. Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits. And the husbandmen 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 in like manner. But afterward he sent unto them his son, saying, They will reverence my son. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance. And they took him, and cast him forth out of the vineyard, and killed him. When therefore the lord of the vineyard shall come, what will he do unto those husbandmen? They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, The same was made the head of the corner; This was from the Lord, And it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust. And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them. And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet." — Matthew 21:23-46 (ASV)

Here, they reprehend by questioning. And firstly, the questioning is related; and secondly, the refutation is related, where it is said, Jesus answering, said to them. About the first point, two things are related. And firstly, the questions are related; and secondly, Christ’s answers are related. And firstly, a question of the Jews is related; and secondly, a question of Christ is related, where it is said, Jesus answering, said to them: I also will ask you one word, etc. They say, therefore: By what authority dost thou these things?

He had cast out the buyers and sellers from the Temple; likewise, He had performed miracles. For that reason, they ask by what authority He does these things. Chrysostom says that in the world there were two authorities, namely, the royal and the priestly. Hence, in regard to the first, they ask: Why do you claim to have this power? Likewise, in regard to the second, they ask: Who gave this authority to you? Do you have authority from a priest or from God? For so it was that sons were succeeding the priests in authority.

Who gave it to you? You do not have this from Caesar, nor from a priest. Hence, Chrysostom says: “Every man supposes a person to be like the opinion of him that is circulating.” And so, because those men did not have a good opinion of Christ, therefore, etc.

Alternatively, this may be referred to His performance of miracles. There is God’s power and the devil’s power. There is no power upon earth that can be compared with this (Job 41:24). Hence, By what authority dost thou these things? God’s or the devil’s? But Origen objects that if He were performing miracles by the devil’s authority, He would not say so.

For that reason, Origen expounds this passage differently: namely, that God’s authority is multiple—a certain general authority, and many particular authorities, such that one kind of authority is for one miracle, and another authority is for another miracle. Hence, they ask by what authority, meaning by which degree of authority, such as the authority coming from the prophets. For certain prophets had one power, others had another.

According to Chrysostom, when someone asks in order to learn, then the truth ought to be answered to him; but when it is done to tempt, then he ought to be reprehended and confuted. So the Lord, because He knew that they were tempting Him, said, I also will ask you one word, which if you shall tell me, I will also tell you by what authority I do these things. The baptism of John, whence was it? From heaven or from men?

Peter baptized, and it is not said to be Peter’s baptism; but John baptized, and it is said to be John’s baptism, because in John’s baptism, all that was done was by a man’s doing. In Peter’s baptism, however, sins are remitted, which cannot happen by a man’s power. He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost (John 1:33). For although John baptized, nevertheless, it did not originate from himself; hence, it is said: He who sent me to baptize with water said to me, etc. (John 1:33).

Afterwards, the discussion concerns the replies. Firstly, it concerns the Jews’ reply; and secondly, it concerns Christ’s reply. It is true that the common people believed in John’s baptism, but the Pharisees were indignant; for that reason, if they were to say that it was from men, they would be put to shame. Likewise, all the common people held John to be a prophet; What went you out into the desert to see, etc.? (Matthew 11:7). And answering, they said: We know not. They are lying. Iniquity hath lied to itself (Psalms 26:12). Afterwards, Christ’s reply is related, Neither do I tell you. In these words we have an example: namely, of the Lord not wanting to say what He knows, because someone hid other things from Him; hence: I have learned without guile, and communicate without envy .

But what think you? A certain man had two sons, etc. Above, the Lord repressed their questioning by His own questioning; here, He reproves the questioners. And firstly, He reproves them for their disobedience; and secondly, He reproves them for their malice, and He does this by means of two parables, the second of which explains and clarifies the first. About the first point, He does two things. Firstly, He presents a parable; and secondly, He presents the explanation, where it is said, Jesus saith to them.

About the first, He does three things. Firstly, He leaves the judgment to His listeners; secondly, He tells the story; and thirdly, He demands their opinion. He says: What think you? It is a great testimony for His cause that He left its judgment to His adversaries.

Answer, I beseech you, without contention: and speaking that which is just, judge ye (Job 6:29). Then He puts forward the story, A certain man had two sons. This man is God; the two sons are two peoples. Look upon all the works of the most High. Two and two, and one against another . Or there are two types of men: the just and the sinners. Not anyone is called just, but those who prove themselves to be just; and not anyone is called a sinner, but those who do penance. Or these two sons are the clergy and the laity.

Therefore, the discussion concerns obedience. And firstly, a command is related; secondly, the refusal of the command is related; and thirdly, the accomplishment of the command is related. The first son is the Gentiles, who originated from Noah, just as the Jews originated from Abraham. Likewise, the first son is said to be the category of the laity, because the clergy exist for the sake of the laity, for informing them. Hence, He goes to the first people, meaning the Gentiles, through interior inspiration, or through the manifestation of angels. Son, go work today in my vineyard. God’s vineyard is justice. To work in the vineyard is to do works of justice. And He says, Today, as it were, through the whole time of your life. And when did He say this? When He inspired you interiorly by giving you the light of reason. Many say, Who sheweth us good things? The light of thy countenance, O Lord, is signed upon us (Psalms 4:6).

Next, the refusal is related. And he answering, said: I will not. This is nothing other than to despise God’s Commandments. We desire not the knowledge of thy ways (Job 21:14). Afterwards, the accomplishment of the command is related. But afterwards, being moved with repentance, he went. After thou didst convert me, I did penance (Jeremiah 31:19).

The disobedience of the second son follows. And firstly, the commandment is related; and secondly, the transgression is related. And coming to the other, this is the Jewish people, or He is coming to the clergy, or He is coming to those who call themselves just, he said in like manner. And he answering said: I go, Sir. He declares that he will observe justice; hence, the Jewish people say: We will do everything that the Lord hath commanded (Exodus 24:3). In like manner, also the clergy and every religious speak. Hence, he promised to go. And he went not. But you have departed out of the way, and have caused many to stumble at the law: you have made void the covenant of Levi, saith the Lord of hosts (Malachi 2:8).

Then He asks for their opinion: Which of the two did the father’s will? The first son did not promise, but he did the father’s will; the second promised, but he did not do the father’s will. Which of the two did the father’s will? They answer and say to Him: The first, because It is much better not to vow, than after a vow not to perform the things promised (Ecclesiastes 5:4). And, It had been better for them not to have known the way of justice than, after they have known it, to turn back (2 Peter 2:21); for a double sin is in that: the sin of disobedience and the breaking of a vow.

Afterwards, He applies the parable. And firstly, He sets forth the preeminence of the Gentiles over the Jews, or of the laity to the clergy; and secondly, He gives the reason. He says to them: Amen I say to you that the publicans and the harlots shall go into the kingdom of God before you. Something similar was said above: The last shall be first and the first last (Matthew 20:16).

Chrysostom asks, why does He choose to mention publicans and harlots rather than other men? He answers that by the publicans He means sinners. The sin of publicans is greed, because when they receive tribute, they acquire many things for themselves, and they take more than is assigned to themselves. But the sin of men is greed, while the sin of women is lust, since they are idle, and Idleness hath taught many evils . This was the iniquity of Sodom, the abundance of bread and idleness (Ezekiel 16:49).

Shall go into the kingdom of God before you, meaning they draw closer to the kingdom of God; The men of Nineveh shall go before you (Matthew 12:41). The reason follows. Firstly, He says that the Jews were disobedient; secondly, He says that the publicans obeyed; and thirdly, He says that the Jews did not follow Him.

He says, John came to you in the way of justice, because he led you into the way of justice. Now John came in the way of justice, because he observed the way of justice, namely, a life of penance, and you did not believe him. For they were saying to him: Art thou Elijah? (John 1:21). And when he had said, “No,” they said: Why then dost thou baptize?

But the publicans and the harlots believed him. And this was stated above in chapter 3, that they came to John in order to be baptized. But you, seeing it, namely, others converted and fulfilling what he had commanded, Did not even repent, that you might afterwards believe him. For the worst man is the one who does not repent of his deeds. There is none that doth penance for his sin, saying: What have I done? (Jeremiah 8:6).

Hear ye another parable. The Lord had asked about John’s baptism, and they did not want to answer. Now, however, He asks subtly, so that they would not notice; and so, He presents a parable and does two things. Firstly, He relates the parable; and secondly, He demands their opinion, where it is said, When therefore the lord of the vineyard shall come, what will he do to those husbandmen? About the first, He does three things.

Firstly, the favor bestowed is related; secondly, the seeking of the recompense is related, where it is said: And when the time of the fruits drew nigh, etc.; and thirdly, He sets forth their ingratitude, where it is said, And the husbandmen laying hands on his servants, etc.

About the first point, He does three things. Firstly, the planting of the vineyard is related; secondly, its development is related; and thirdly, its leasing is related. He says, therefore, There was a man, an householder, who planted a vineyard, etc. Something similar is related in Isaiah 5:1, where it is said: My beloved had a vineyard on a hill in a fruitful place. Here, however, He says that a householder plants a vineyard.

Some say that in that passage He is inveighing against the vineyard; hence, He says: What is there that I ought to do more to my vineyard (verse 4). Here, however, He is inveighing against the husbandmen.

For that reason, it is expounded in two ways following Jerome and Chrysostom. The Jewish people is called a vineyard; The vineyard of the Lord of hosts is the house of Israel (Isaiah 5:7). That He inveighs against the husbandmen is because the existing malice of this nation did not proceed from the people, but from their leaders; Hath any one of the rulers believed in him, or of the Pharisees? (John 7:48). Therefore, He is not inveighing against the vineyard. This vineyard is not the house of Israel, but God’s justice, which was subtly conveyed in Sacred Scripture; hence, He says, There was a man, an householder, who planted a vineyard, meaning the Jews; Thou hast brought a vineyard out of Egypt (Psalms 79:9). Or, He put justice in the Law’s doctrine.

And made a hedge round about it, for the vineyard’s protection. Hence, the things that are placed for guarding are either the prayers of the Saints or the guardianship of the angels; they are called a hedge. Hence, it is said: I will hedge up thy way with thorns (Hosea 2:6). If, however, justice is called a vineyard, the veiled words of Scripture are said to be a hedge. For according to the mystical meaning, the veiled words are not to be unveiled to just anyone, because something holy should not be given to dogs (Matthew 7:6). And dug in it a press. A press is said to express the wine of charity. If the Jews are understood by the vineyard, the altar of holocausts is understood by the press. Likewise, the martyrs are understood, who poured out their blood for the faith: I have trodden the winepress alone (Isaiah 63:3). Or the ranks of prophets can also be understood, in whom the wine of wisdom was expressed. Or the profundity of Sacred Scripture can be called a press. Similarly, all the fruits of the vineyard are gathered into the winepress: so whatever the soul is able to do, all ought to be gathered for God’s praise.

And built a tower. By the tower the Temple is understood. And thou, O cloudy tower of the flock, unto thee shall it come the first power (Micah 4:8). Or it is the knowledge of God. The name of the Lord is a strong tower (Isaiah 18:10). Afterwards, He speaks of the leasing of the vineyard, And let it out to husbandmen, meaning He determined a reward for doing certain things. The husbandmen are Moses and Aaron, who held governance. If I have afflicted the son of the tillers (Job 31:39). Gregory says: “The husbandmen are those who rule the people.” He went into a strange country, namely, the Lord, not by changing place but by leaving man to his own free choice. God made man from the beginning, and left him in the hand of his own counsel . Hence, it is said that He goes into a strange country, when He does not inflict punishment for each and every fault. Or, this is when He does not appear so manifestly as He previously did, namely, when He appeared in the bush (Exodus 3).

And when the time of the fruits drew nigh. Everyone who produces something expects some benefit, and so the Lord expects a benefit to His glory to be given back to Himself. In regard to one man, the fruit is not in his childhood, but in his maturity; therefore, when he reaches adolescence, then He seeks some fruit. So when the Jewish nation was founded, and the Law had been given, He sought some fruit, and they did not know Him. The kite in the air hath known her time: but my people have not known the judgment of the Lord (Jeremiah 8:7). He sent his servants, that is, the prophets, to the husbandmen, that is, to the Jews, that they might receive the fruits thereof, that is, so that they might lead men to act well. I sent to you prophets and wise men and scribes: and some of them you will put to death, etc. (Matthew 23:34).

After this, the discussion concerns their malice. And firstly, it concerns the first men sent; secondly, it concerns the second men sent; and thirdly, it concerns the son who was sent. The husbandmen laying hands on his servants, beat one, for example, Micah, and killed another, for example, Isaiah, and stoned another, for example, Naboth. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword (Hebrews 11:37). Again he sent other servants; likewise, He sent the prophets one by one, such as Moses and Aaron, and the others; but afterwards, at the time of David, He sent many groups of prophets. For the Lord wished His mercy to contrast their malice. Hence, And they did to them in like manner. You have always been rebellious against the Lord (Deuteronomy 31:27).

He continues with the third sending, And last of all he sent to them his son, etc., because the Jews were of consummate malice. And He does three things. Firstly, the Lord’s mercy is set forth; secondly, their malice is set forth; and thirdly, the execution of their depraved plan is set forth. And last of all he sent to them his son. God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, hath spoken to us by his Son (Hebrews 1:1). He sent to them his son, saying: It may be, they will reverence my son.

But what is it that He says, It may be? Was not the householder ignorant? Jerome says that this uncertain manner of speaking signifies the liberty of free will, to show what they were going to do, because he who does not honor a son, does not honor his father. Or He speaks in this manner, because some men respected Him.

Afterwards, their wicked plan is related. Firstly, the meeting is related; secondly, their plan is related; and thirdly, their wickedness is related. But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance; for that Son is the true heir of the Father, because what He asks He obtains. Ask of me, and I will give thee the Gentiles for thy inheritance (Psalms 2:8). Likewise, He is the heir, because whatever the Father has, He also has: for He is not called the heir like someone who, when his father dies, has an inheritance, but because what belongs to His Father is always His own.

But on the contrary: If they had known it, they would never have crucified the Lord of glory (1 Corinthians 2:8). It is true that they would not have killed Him if they had truly known Him, but they knew Him by conjecture.

Their plan follows, Come, let us kill him. Let us condemn him to a most shameful death . And what is their aim? We shall have his inheritance. For they knew from the Law that He should rule over the Jews. Hence, they feared that He would impose upon them the yoke of the Law and destroy their traditions. For that reason, they did not wish to bear Christ’s yoke; hence, they bore the Romans’ yoke. Hence: Lest perhaps the Romans come, and take away our place and nation (John 11:48).

Afterwards, the execution of their plan is related: And taking him, they cast him forth out of the vineyard and killed him, because they crucified Him outside the city’s gate and so they killed Him as though He were a stranger to the vineyard. He shall be led as a sheep to the slaughter, etc. (Isaiah 53:7). That they cast Him forth out of the vineyard is stated in John 9, because whoever confessed Christ’s name should be put out of the synagogue.

Afterwards, He demands their opinion, When therefore the lord of the vineyard shall come, what will he do to those husbandmen? The Lord asks so subtly that they judge against themselves, just as Nathan did to David, when he sinned with Bathsheba. Their opinion is related, He will bring those evil men to an evil end, that is, by destruction in the present life and in the future life. And they say, to an evil end, meaning to a bitter end. With what measure you mete, it shall be measured to you again (Matthew 7:2). The mighty shall be mightily tormented . He will bring those evil men to an evil end and let out his vineyard, meaning His own people, to other husbandmen, meaning to the Apostles, that shall render him the fruit in due season. He shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season (Psalms 1:3). He shall break in pieces many and innumerable, and shall make others to stand in their stead (Job 34:24).

And here there is a question as to why, in Mark, the Lord answered, whereas here, the Jews answered. Here is the solution. I say that the Lord spoke, and afterwards those men spoke. Likewise, in Luke 20 it is stated that when the Lord said this, they said, God forbid. The correct answer is that, firstly, they spoke, and once they understood that the judgment was against themselves, they said, God forbid. Similarly, it is true that the rulers spoke. And although they perceived that the judgment was against them, they were not contradicting, but the people said, God forbid.

Jesus saith to them. Here, the confirmation of the judgment is related. Firstly, a passage of Scripture is cited; and secondly, its explanation is related. He says, Have you never read in the Scriptures (this is found in Psalm 117:22): The stone which the builders rejected, the same is become the head of the corner? And He points out four things. Firstly, He points out their reprobation; secondly, He points out their dignity; thirdly, He points out the reason for their reprobation; and fourthly, He points out their admiration. He says, The stone, etc. The stone is Christ, who is called a stone based upon many similitudes. Behold I will lay a stone in the foundations of Sion, a corner stone, etc. (Isaiah 28:16). The builders are the Apostles. Let every man take heed how he builds. Hence, that rock, which they rejected, meaning which they cast away, the same is become, meaning is constituted, the head of the corner, meaning the head of the Jews and the Gentiles. Hence, He was made the head of the Church.

But they could say: He made Himself the head. For that reason, He says: By the Lord this has been done. The right hand of the Lord hath wrought strength (Psalms 117:16). And what sort of exaltation is this? And it is wonderful in our eyes; Behold ye among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe when it shall be told (Habakkuk 1:5). Their dignity was so great that it could only have been produced through the grace of God. By grace you are saved through Christ (Ephesians 2:8).

Afterwards, He expounds the passage; and He makes two conclusions. Firstly, He expounds what was said in the parable; and secondly, He expounds what was said in the passage. It is said, therefore, Therefore I say to you that the kingdom of God shall be taken from you, meaning Sacred Scripture, because you will lose the understanding of Sacred Scripture. He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart and be converted: and I should heal them (John 12:40). Or, you will lose your authority over the Church of the faithful, because their glory has been transferred to others. And shall be given to a nation yielding the fruits thereof. Behold I have given him for a witness to the people, for a leader and a master to the Gentiles. Behold thou shalt call a nation, which thou knewest not: and the nations that knew not thee shall run to thee (Isaiah 55:4–5).

But how shall it be given to them? Above, it was said that He let it out; here, however, that it is given. This is because when it does not yield fruit, it is said to be let out, or rented; but when it is given, then it bears fruit. He indicates a twofold punishment: And whosoever shall fall on this stone shall be broken. It is expounded, according to Jerome, as follows: He falls upon a rock, meaning Christ, who holds the faith from Him, that is to say, from Christ, but falls by sin because he acts against Him. The reason why sinners fall is because they do not have charity. But on whomsoever it shall fall, it shall grind him to powder. Christ, however, falls upon unbelievers.

There is this difference: namely, that when a vessel falls upon a rock, the vessel is not broken because of the rock, but because of the way that it fell, inasmuch as it fell from a greater height; but when a rock falls upon a vessel, it breaks it according to the weight of the rock. So a man, when he falls upon a rock, which is Christ, then he is broken according to the greatness of the sin; but when he becomes an unbeliever, he is completely crushed. Or someone falls upon a rock when he perishes by his own free choice; but then a rock, in fact, falls upon him, when Christ punishes him, and then the whole man is crushed. I shall beat them as small as the dust before the wind (Psalms 17:43).

The time of wickedness follows, And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet. And the meaning of these words is clear.