Matthew 21:44Meaning & Commentary from the Church Fathers

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

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

He calls the Prophets servants, who as the Lord’s Priests offer the fruits of the people, and the proofs of their obedience in their works. But they shewed their wickedness not only in refusing the fruits, but in having indignation against those that come to them, as it follows, And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Wherefore then did He not send Him immediately? That from what they had done to the others they might accuse themselves, and putting away their madness they might reverence His Son when He came.

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

Or otherwise: the Lord proposed this parable to them with this intent, that not understanding it they should give sentence against themselves; as was done by Nathan to David. Again, when they perceived the meaning of the things that had been said against them, they said, God forbid.

Or, He here points out their twofold destruction; first in their stumbling and being offended at Him, signified in that, Whosoever shall fall upon this stone; the other in the captivity that should come upon them, signified by that, But upon whomsoever it shall fall.

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

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

He is called man, by title, not by nature; in a kind of likeness, not in verity. For the Son knowing that by occasion of His human name He himself should be blasphemed as though he were mere man, spoke therefore of the Invisible God the Father as man; He who by nature is Lord of Angels and men, but by goodness their Father.

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

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

When, that is, Priests and Levites were constituted by the Law, and undertook the direction of the people. And as an husbandman, though he offer to his Lord of his own stock, does not please him so much as by giving him the fruit of his own vineyard; so the Priest does not so much please God by his own righteousness, as by teaching the people of God holiness; for his own righteousness is but one, but that of the people manifold. And went into a far country.

At each step of their wickedness the mercy of God was increased, and at each step of the Divine mercy the wickedness of the Jews increased; thus there was a strife between human wickedness and Divine goodness.

He sent Him not as the bearer of a sentence of punishment against the guilty, but of an offer of repentance; He sent Him to put them to shame, not to punish them.

But some say, that it was after His incarnation, that Christ was called a Son in right of His baptism like the other saints, whom the Lord refutes by this place, saying, I will send my Son. Therefore when He thus meditated sending His Son after the Prophets, He must have been already His Son. Further, if He had been His Son in the same way as all the saints to whom the word of God was sent, He ought to have called the Prophets also His sons, as He calls Christ, or to call Christ His servant, as He calls the Prophets.

After His entry into the Temple, and having cast out those who sold the animals for the sacrifices, then they took counsel to kill Him, Come, let us kill him. For they reasoned among themselves, It will happen that the people hereby shall disuse the practice of sacrificing, which pertains to our gain, and shall be content to offer the sacrifice of righteousness, which pertains to the glory of God; and so the nation shall no more be our possession, but shall become God’s. But if we shall kill Him, then there being none to seek the fruit of righteousness from the people, the practice of offering sacrifice shall continue, and so this people shall become our possession; as it follows, And the inheritance shall be ours. These are the usual thoughts of all worldly Priests, who take no thought how the people shall live without sin, but look to how much is offered in the Church, and esteem that the profit of their ministry.

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

Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

When they seemed discontent, He brings forward Scripture testimony; as much as to say, If ye understood not My parable, at least acknowledge this Scripture.

As much as to say, How do ye not understand in what building that stone is to be set, not in yours, seeing it is rejected, but in another; but if the building is to be other, your building will be rejected.

Christ is called A Stone, not only because of His strength, but because He mightily crushes His enemies; whence it follows, And whosoever shall fall on this stone shall be broken, and on whomsoever it shall fall, it shall grind him to powder.

It is one thing to be broken, and another to be ground to powder. Of what is broken there remains something; but what is ground to powder is as it were converted into dust. And what falls upon a stone is not broken by any power of the stone, but because it fell heavily, either by reason of its weight, or of its fall from a great height. So a Christian in sinning, perishes, but not to the utmost that Christ can destroy; but only so far as he destroys himself, either by the greatness of his sin, or by his exalted rank. But the unbelievers perish to the utmost that Christ can destroy them.

This troubles us more, how it is that Luke not only does not relate this to have been their answer, but attributes to them a contrary answer. His words are, And when they heard it they said, God forbid. (Luke 20:16.) The only way that remains for understanding this is, therefore, that of the listening multitudes some answered as Matthew relates, and some as Luke. And let it perplex no one that Matthew says that the Chief Priests and elders of the people came to the Lord, and that he connects the whole of this discourse in one down to this parable of the vineyard, without interposing any other speaker.

Or, Those that fall upon Him, are those that despise and afflict Him. These do not perish utterly, but are broken so that they walk not upright. But upon these He shall fall when He shall come from above in judgment with a punishment of destruction, and thence He says, Shall grind them to powder, because the wicked are like the dust which the wind scattereth abroad on the face of the earth. (Ps. 1:4.).

Not a change of place, for God, by whom all things are filled, cannot be absent from any place; but He seems to be absent from the vineyard, that He may leave the vine-dressers a freedom of acting.

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

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.

He hath planted a vine of which Isaiah speaks, The vine of the Lord of Hosts is the house of Israel. (Isa. 5:7.) And hedged it round about; i. e. either the wall of the city, or the guardianship of Angels.

A winepress, that is to say, An altar; or those winepresses after which the three Psalms, the 8th, the 80th, and the 83d are entitleda, that is to say, the martyrs.

And built a tower therein, that is, the Temple, of which it is said by Micah, And thou, O cloudy tower of the daughter of Sion. (Mic. 4:8.)

Let us enquire of Arrius and Eunomius. See here the Father is said not to know somewhat. Whatever answer they make for the Father, let them understand the same of the Son, when He says that He knows not the day of the consummation of all things. (Mat. 22:36.)

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

Whoso sinneth, yet believeth on Him, falls indeed upon a stone and is broken, yet is not altogether crushed, but is preserved to salvation through endurance. But on whomsoever it shall fall, that is, whomsoever this stone shall itself assault, and whosoever shall utterly deny Christ, it shall so crush him, that not a bone of him shall be left in which a drop of water could be taken up.

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

Or, because God who had been with them in the cloud by day, and in the pillar of fire by night, (Exod. 13:21.) never after shewed Himself to them in like manner. In Isaiah (Is. 5:7.) the people of the Jews is called the vineyard, and the threats of the householder are against the vineyard; but in the Gospel not the vineyard but the husbandmen are blamed. For perchance in the Gospel the vineyard is the kingdom of God, that is, the doctrine which is contained in holy Scripture; and a man’s blameless life is the fruit of the vineyard. And the letter of Scripture is the hedge set round the vineyard, that the fruits which are hid in it should not be seen by those who are without.

Or we may suppose this fulfilled in the case of those Jews who, knowing Christ, believed in Him. But what follows, But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on the inheritance, was fulfilled in those who saw Christ, and knew Him to be the Son of God, yet crucified Him.

Or, what He says, And cast him out of the vineyard, seems to me to be this; As far as they were concerned they judged Him a stranger both to the vineyard, and the husbandmen. When therefore the Lord of the vineyard cometh, what will he do unto those husbandmen?

Like Caiaphas (John 11:49) so did they, not from themselves, prophesy against themselves, that the oracles of God were to he taken from them, and given to the Gentiles, who could bring forth fruit in due season.

That is, the stone is the gift of God to the whole building, and is wonderful in our eyes, who can discern it with the eyes of the mind.

By the kingdom of God, He means the mysteries of the kingdom of God, that is, the divine Scriptures, which the Lord committed, first to that former people who had the oracles of God, but secondly to the Gentiles who brought forth fruit. For the word of God is given to none but to him who brings fruit thereof, and the kingdom of God is given to none in whom sin reigns. Whence came it then that it was given to them from whom it was afterwards taken away? Remember that whatever is given is given of free gift. To whom then He let out the vineyard, He let it out not as to elect already and believing; but to whom He gave it, He gave it with a sentence of election.

Or, The tower is the eminence of the Law, which ascended from earth to heaven, and from which, as from a watch-tower, the coming of Christ might be spied. And let it out to husbandmen.

These more than the first who were sent, denote that time, when, after the preaching of single Prophets, a great number was sent forth together.

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

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

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

Or, the first servants who were sent were the Lawgiver Moses himself, and Aaron the first Priest of God; whom, having beaten them with the scourge of their tongue, they sent away empty; by the other servants understand the company of the Prophets.

By what they say, This is the Son, He manifestly proves that the rulers of the Jews crucified the Son of God, not through ignorance, but through jealousy. For they understood that it was He to whom the Father speaks by the Prophet, Ask of me, and I shall give thee the heathen for thine inheritance (Ps. 2:8.) The inheritance given to the Son is the holy Church; an inheritance not left Him by His Father when dying, but wonderfully purchased by His own death.

Or, The Jews endeavoured by putting Him to death to seize upon the inheritance, when they strove to overthrow the faith which is through Him, and to substitute their own righteousness which is by the Law, and therewith to imbue the Gentiles. It follows, And they caught him, and cast him out of the vineyard, and slew him.

Morally; a vineyard has been let out to each of us to dress, when the mystery of baptism was given us, to be cultivated by action. Servants one, two, and three are sent us when Law, Psalm, and Prophecy are read, after whose instructions we are to work well. He that is sent is beaten and cast out when the word is contemned, or, which is worse, is blasphemed. He kills (as far as in him lies) the heir, who tramples under foot the Son, and does despite to the Spirit of grace. The wicked husbandman is destroyed, and the vineyard is given to another, when the gift of grace which the proud has contemned is given to the lowly.

But despite of their displeasure, the same stone furnished the head stone of the corner, for out of both nations He has joined by faith in Him as many as He would.