What then says He? He does not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, “The baptism of John, whence is it? From heaven, or of men?”
And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, “I am not worthy to loose the latchet of His shoe;” and, “Behold the Lamb of God, which takes away the sins of the world;” and, “This is the Son of God;” and, “He that comes from above is above all;” and, “His fan is in His hand, and He will thoroughly purge His floor.” So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ does these things.
After this, because they, dealing craftily, said, “We know not,” He said not, neither know I, but what? “Neither tell I you.” For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.
And how was it they did not say that the baptism was of men? “They feared the people” it is said. Do you see a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men, and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.
After this, He says, “What do you think? A man had two sons; and he says to the first, go, work today in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them two did the will of his father? They say, the first.”
Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, “All that the Lord shall speak, we will do, and will hearken,” in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also says, “Not the hearers of the law are just before God, but the doers of the law shall be justified.” For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard.
3. And that this might be done, He makes trial of the accusation in the person of an other. For since they were not willing to confess directly, He by a parable drives them on to what He desired.
But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and says, “Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and you believed him not; but the publicans believed him; and you, when you had seen it, repented not afterwards, that you might believe him.”
For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard.
Therefore He adds also the accusation. What then is this? “John came,” He says, “unto you,” not unto them, and not this only, but; also “in the way of righteousness.” “For neither with this can you find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and you gave no heed to him.”
And with this there is another charge also, that publicans gave heed; and with this, again another, that “not even after them did ye. For you should have done so even before them, but not to do it even after them was to be deprived of all excuse;” and unspeakable was both the praise of the one, and the charge against the other. “To you he came, and you accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors.”
See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. You believed not, this offended not them. They believed, this profited not you.
But the word, “go before you,” is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, “The first shall be last, and the last first.” Therefore He brought in both harlots and publicans, that they might provoke them to jealousy.
For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in.
Do you see how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? But what was much more pricking, when, He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, “But you, when you knew it, repented not afterwards, that you might believe him.”
For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all makes many wicked, which I see to be the case with some now from extreme insensibility.
But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.
Heard ye not how that harlot, that went beyond all in lasciviousness, outshone all in godly reverence. Not the harlot in the gospels do I mean, but the one in our generation, who came from Phœnice, that most lawless city. For she was once a harlot among us, having the first honors on the stage, and great was her name everywhere, not in our city only, but even as far as the Cilicians and Cappadocians. And many estates did she ruin, and many orphans did she overthrow; and many accused her of sorcery also, as weaving such toils not by her beauty of person only, but also by her drugs. This harlot once won even the brother of the empress, for mighty indeed was her tyranny.
But all at once, I know not how, or rather I do know well, for it was being so minded, and converting, and bringing down upon herself God's grace, she despised all those things, and having cast away the arts of the devils, mounted up to heaven.
And indeed nothing was more vile than she was, when she was on the stage; nevertheless, afterwards she outwent many in exceeding continence, and having clad herself with sackcloth, all her time she thus disciplined herself. On the account of this woman both the governor was stirred up, and soldiers armed, yet they had not strength to carry her off to the stage, nor to lead her away from the virgins that had received her.
Source: Homilies on the Gospel of St. Matthew (New Advent)