Matthew 11

Matthew 11:1

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): (in Luc. 7. 19.) Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, This be far from thee, Lord; this shall not be unto thee. (Mat. 16:22.)

And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (non occ.) The Evangelist had shown above how by Christ’s miracles and teaching, both His disciples and the multitudes had been instructed; he now shows how this instruction had reached even to John’s disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another?

(non occ.) But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ’s coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. in Ev. vi. 1.) We must enquire how John, who is a prophet and more than a prophet, who made known the Lord when He came to be baptized, saying, Behold the Lamb of God, that taketh away the sins of the world!—why, when he was afterwards cast into prison, he should send his disciples to ask, Art thou he that should come, or look we for another? Did he not know Him whom he had pointed out to others; or was he uncertain whether this was He, whom by foretelling, by baptizing, and by making known, he had proclaimed to be He?

(Aug, ubi sup) But this question may be answered in a better way if we attend to the order of time. At the waters of Jordan he had affirmed that this was the Redeemer of the world after he was thrown into prison, he enquires if this was He that should come—not that he doubted that this was the Redeemer of the world, but he asks that he may know whether He who in His own person had come into the world, would in His own person descend also to the world below.

(Hom. in Ev. vi. 1.) Otherwise; The mind of unbelievers was greatly offended concerning Christ, because after many miracles done, they saw Him at length put to death; whence Paul speaks, We preach Christ crucified, to the Jews a stumbling-block. (1 Cor. 1:23.) What then does that mean, Blessed is he who shall not be offended in me, but a direct allusion to the humiliation of His death; as much as to say, I do indeed wonderful works, but do not disdain to suffer humble things. Because then I follow you in death, men must be careful not to despise in Me My death, while they reverence My wonderful works. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): It is indeed certain, that he who as forerunner proclaimed Christ’s coming, as prophet knew Him when He stood before him, and worshipped Him as Confessor when He came to him, could not fall into error from such abundant knowledge. Nor can it be believed that the grace of the Holy Spirit failed him when thrown into prison, seeing He should hereafter minister the light of His power to the Apostles when they were in prison.

John then is providing not for his own, but his disciples’ ignorance; that they might know that it was no other whom he had proclaimed, he sent them to see His works, that the works might establish what John had spoken; and that they should not look for any other Christ, than Him to whom His works had borne testimony.

This saying, that they were blessed from whom there should be no offence in Him, showed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his disciples that they might hear Christ.

In these things which were done concerning John, there is a deep store of mystic meaning. The very condition and circumstances of a prophet are themselves a prophecy. John signifies the Law; for the Law proclaimed Christ, preaching remission of sins, and giving promise of the kingdom of heaven. Also when the Law was on the point of expiring, (having been, through the sins of the people, which hindered them from understanding what it spake of Christ, as it were shut up in bonds and in prison,) it sends men to the contemplation of the Gospel, that unbelief might see the truth of its words established by deeds. — Catena Aurea by Aquinas

Jerome: Chapter 11, Verses 1-2. And it came to pass, when Jesus had finished instructing His twelve disciples, that He departed from there to teach and preach in their cities. It is not as if He was unaware and asking; for He had already shown the others who were unaware, saying: Behold, the Lamb of God, behold Him who takes away the sins of the world (John 1:29), and He had heard the voice of the Father, thundering: This is my beloved Son, in whom I am well pleased (Matthew 3:17). But the Savior asks where Lazarus has been laid, so that those who were indicating the place of the tomb would at least be prepared to see the dead man rising again, and the disciples would be sent to Christ to witness the signs and miracles, so that through this opportunity they would believe in Him and learn from their Master. But the disciples of John, through their pride against the Lord, and their envy and malicious opposition, also revealed their thoughts in a superior manner, as the Evangelist reports: Then the disciples of John approached him, saying: Why do we and the Pharisees fast often, but your disciples do not fast (Ibid., IX, 14)? And in another place: Master, to whom you gave testimony at the Jordan, look, his disciples are baptizing and everyone is coming to him (John III, 26), as if to say: We are being abandoned, there is a scarcity here, while a crowd gathers around him. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): Hence he frames his question thus, Art thou he that is to come? Not, Art Thou he that hast come? And the sense is, Direct me, since I am about to go down into the lower parts of the earth, whether I shall announce Thee to the spirits beneath also; or whether Thou as the Son of God may not taste death, but will send another to this sacrament?

Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried (John 11:34.), in order that they who shewed. Him the sepulchre might be so far prepared for faith, and believe that the dead was verily raised again—so John, about to be put to death by Herod, sends his disciples to Christ, that by this opportunity of seeing His signs and wonders they might believe on Him, and so might learn through their master’s enquiry. But John’s disciples had somewhat of bitterness and jealousy towards the Lord, as their former enquiry showed, Why do we and the Pharisees fast oft, but thy disciples fast not?

This last is no less than the first. And understand it as if it had been said, Even the poor; that so between noble and mean, rich and poor, there may be no difference in preaching. This approves the strictness of the master, this the truth of the teacher, that in His sight every one who can be saved is equal. — Catena Aurea by Aquinas

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Hom. xxxvi.) Having sent them forth, He withdrew Himself, giving them opportunity and time to do the things that He had enjoined; for while He was present and ready to heal, no man would come to His disciples.

But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the world. For thus calling Him the Lamb, he plainly shows forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew, for Isaiah says, He was led as a sheep to the slaughter. (Is. 53:7.)

But is this a more reasonable explanation than the other? for why then did he not say, Art Thou Ho that is coming to the world beneath? and not simply, Art thou he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things on earth, and things under the earth. (Phil. 2:10)

Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus.

So also Christ as knowing the mind of John, said not, I am He; for thus He would have put an obstacle in the way of those that heard Him, who would have at least thought within themselves, if they did not say, what the Jews did say to Christ, Thou bearest witness of thyself. (John 8:13.) Therefore He would have them learn from His miracles, and so presented His doctrine to them more clear, and without suspicion. For the testimony of deeds is stronger than the testimony of words. Therefore He straightway healed a number of blind, and lame, and many other, for the sake not of John who had knowledge, but of others who doubted; as it follows, And Jesus answered and said unto them, Go and tell John what ye have heard and scen; The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the Gospel preached to them.

And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them. — Catena Aurea by Aquinas

John Chrysostom: That is, after He had sent them, He proceeded to withdraw Himself, to give them room and opportunity to do what He had enjoined. For while He was present and healing, no one would be willing to approach them. — Homily on the Gospel of Matthew 36

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): The Lord having sent out His disciples to preach with the foregoing instructions, Himself now fulfils in action what He had taught in words, offering His preaching first to the Jews; And it came to pass when Jesus had ended all these sayings, he passed thence. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all. — Catena Aurea by Aquinas

Theophylact of Ohrid: . When He had sent the disciples, He Himself was quiet, not working miracles but only teaching in the synagogues. For if He Himself were present healing the sick, no one would have approached the disciples. Therefore He departed so that they would have opportunity to heal.

Matthew 11:2

Gregory the Dialogist: We must inquire, dearly beloved brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to the baptism at the Jordan, saying: “Behold the Lamb of God, behold him who takes away the sin of the world”; who, considering both his own humility and the power of Christ’s divinity, says: “He who is of the earth speaks of the earth, but he who comes from heaven is above all”—why, when placed in prison and sending his disciples, he asks: “Are you he who is to come, or do we look for another?” As if he did not know the one he had pointed out, and did not know whether he was the one whom he had proclaimed by prophesying, baptizing, and pointing him out. But this question is quickly resolved if the time and order of events is considered. For standing at the waters of the Jordan, he declared that this was the Redeemer of the world; but sent to prison, he asks whether he himself is coming—not because he doubts that he is the Redeemer of the world, but he asks in order to know whether he who had come into the world by himself would also descend by himself to the prison of hell. For he whom John had announced to the world as his forerunner, he was now preceding to hell by dying. Therefore he says: “Are you he who is to come, or do we look for another?” As if he were openly saying: Just as you deigned to be born for mankind, indicate whether you also deign to die for mankind, so that I who have been the forerunner of your birth may also become the forerunner of your death, and may announce to hell that you are coming, whom I have already announced as having come to the world. — Forty Gospel Homilies, Homily 6

Hilary of Poitiers: A fuller spiritual meaning is to be found in these actions, which were being accomplished in and through John. Here we behold the efficient power of John’s embodied action and also the grace manifest in John. As announced in prophecy: the law rose up and took shape in John. For the law announced Christ, predicted the forgiveness of sins and promised the kingdom of heaven. John thoroughly accomplished all this work that belonged to the law. Therefore when the law (i.e., John) was inactive, oppressed as it was by the sins of the common people and held in chains by the vicious habits of the nation, so that Christ could not be perceived, the law (represented by John) was confined by chains and the prison. But the law (i.e., John) sent others to behold the good news. In this way unbelief would be confronted with the accomplished truth of what had been prophesied. By this means the part of the law that had been chained by the misdeeds of sinners would now be freed through the understanding of the good news freely expressed. — Commentary on Matthew 11.2

John Chrysostom: But what follows is completely among the controverted points. Of what nature then is this? Their saying, “Art Thou He that should come, or do we look for another?” That is, he that knew Him before His miracles, he that had learned it of the Spirit, he who had heard it of the Father, he who had proclaimed Him before all men; doth he now send to learn of Him, whether it be Himself or no? And if yet thou didst not know that it is surely He, how thinkest thou thyself credible, affirming as thou dost concerning things, whereof thou art ignorant? For he that is to bear witness to others, must be first worthy of credit himself. Didst thou not say, “I am not meet to loose the latchet of His shoe?” Didst thou not say, “I knew Him not, but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and resting upon Him, the same is He which baptizeth with the Holy Ghost?” Didst thou not see the Spirit in form of a dove? didst thou not hear the voice? Didst thou not utterly forbid Him, saying, “I have need to be baptized of Thee?” Didst thou not say even to thy disciples, “He must increase, I must decrease?” Didst thou not teach all the people, that “He should baptize them with the Holy Ghost and with fire?” and that He “is the Lamb of God that taketh away the sin of the world?” Didst thou not before His signs and miracles proclaim all these things? How then now, when He hath been made manifest to all, and the fame of Him hath gone out everywhere, and dead men have been raised, and devils driven away, and a display made of so great miracles, dost thou after this send to learn of Him?

What then is the fact? Were all these sayings a kind of fraud: a stage play and fables? Nay, who that hath any understanding would say so? I say not, John, who leaped in the womb, who before his own birth proclaimed Him, the citizen of the wilderness, the exhibitor of the conversation of angels; but even though he were one of the common sort, and of them that are utterly outcast, he would not have hesitated, after so many testimonies, both on his own part and on the part of others.

Whence it is evident, that neither did he send as being himself in doubt, nor did he ask in ignorance. Since no one surely could say this, that though he knew it fully, yet on account of his prison he was become rather timid: for neither was he looking to be delivered therefrom, nor if he did look for it, would he have betrayed his duty to God, armed as he was against various kinds of death. For unless he had been prepared for this, he would not have evinced so great courage towards a whole people, practised in shedding blood of prophets; nor would he have rebuked that savage tyrant with so much boldness in the midst of the city and the forum, severely chiding him, as though he were a little child, in hearing of all men. And even if he were grown more timid, how was he not ashamed before his own disciples, in whose presence he had so often borne witness unto Him, but asked his question by them, which he should have done by others? And yet surely he knew full well, that they too were jealous of Christ, and desired to find some handle against Him. And how could he but be abashed before the Jewish people, in whose presence he had proclaimed such high things? Or what advantage accrued to him thereby, towards deliverance from his bonds? For not for Christ’s sake had he been cast into prison, nor for having proclaimed His power, but for his own rebuke touching the unlawful marriage. — Homily on the Gospel of Matthew 36

John Chrysostom: For what intent then did he send to ask? John’s disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: “He that was with thee,” it is said, “beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto Him.” And again, “There arose a question between John’s disciples and the Jews about purifying.” And again they came unto Him, and said, “Why do we and the Pharisees fast oft, but Thy disciples fast not?” For as yet they knew not who Christ was, but imagining Jesus to be a mere man, but John greater than after the manner of man, were vexed at seeing the former held in estimation, but the latter, as he had said, now ceasing. And this hindered them from coming unto Him, their jealousy quite blocking up the access. Now so long as John was with them, he was exhorting them continually and instructing them, and not even so did he persuade them; but when he was now on the point of dying, he uses the more diligence: fearing as he did lest he might leave a foundation for bad doctrine, and they continue broken off from Christ. For as he was diligent even at first to bring to Christ all that pertained to himself; so on his failing to persuade them, now towards his end he does but exert the more zeal.

Now if he had said, “Go ye away unto Him, He is better than I,” he would not have persuaded them, minded as they were not easily to be separated from him, but rather he would have been thought to say it out of modesty, and they would have been the more rivetted to him; or if he had held his peace, then again nothing was gained. What then doth he? He waits to hear from them that Christ is working miracles, and not even so doth he admonish them, nor doth he send all, but some two (whom he perhaps knew to be more teachable than the rest); that the inquiry might be made without suspicion, in order that from His acts they might learn the difference between Jesus and himself. And he saith, Go ye, and say, “Art thou He that should come, or do we look for another?” — Homily on the Gospel of Matthew 36

Theodore of Mopsuestia: About this text, some will argue, “When John sent his disciples, he was neither ignorant himself nor did he mean for them to learn, which seems clear to anyone who has entered to a certain extent into the meaning of the holy Scriptures.” But this is foolish, because when John was about to die and join the departed, he sent them to ask whether he was the one who was to come and free those who had been vanquished by death. In this way the good news was delivered to his disciples as well. John had already said, “Behold, the Lamb of God, who takes away the sin of the world.” He already knew very well that the Messiah would offer his suffering up to God for the sake of all humanity. Certainly, if John indeed knew that Jesus was the Christ, he was not ignorant of the Christ. On the contrary, he knew exactly what benefits were to come to humanity through him. John might seem to be telling different people different things in different contexts. Isn’t it true that John had so much knowledge about Christ that he said a great deal about him to various people? Isn’t it true that in accordance with the greater part of what John had said in his own testimony, he recognized Jesus as the deliverer of good news? It is hardly conceivable that John was ignorant about the Christ but now was guessing and wanted to find out for sure from him. That would be inconsistent. And who would, in the attempt to discover something so great, send along his disciples as if they were competent in themselves to teach and witness?There is another point being made here. The present life is the time when we must conduct ourselves responsibly. After death there is judgment and punishment. However, Christ’s death did not universally redeem the sins of all those who had already died. For when it is said that the bronze gates and iron bars were shattered, this is said because the body of Christ then appeared immortal for the first time and death was shown to be defeated. What does this mean, then? Were all people unrighteous before the coming of Christ? Not at all. Before Christ it was enough to refrain from idolatry and to worship the one true God in order to be saved. But now that alone is not enough. We must also know Christ personally. And so we must not imagine that someone will confess to Christ in hell, where even if all repent, no one is comforted. — FRAGMENT 57

Matthew 11:3

Jerome: John asks this not because he is ignorant but to guide others who are ignorant and to say to them, “Behold, the Lamb of God, who takes away the sin of the world!” And he had heard the voice of the Father saying, “This is my beloved Son, with whom I am well pleased.” Rather, it is the same sort of question as when the Savior asked where Lazarus was buried. The people only meant to show him the tomb, but he wanted them to be brought to faith and see the dead man return to life. Similarly, when John was about to be killed by Herod, he sent his disciples to Christ, intending that when they met him, the disciples would observe his appearance and powers and believe in him, and they would tell this to their teacher when he questioned them. — Commentary on Matthew 2.11.3

Jerome: Why does John send his disciples to the Lord to ask him: Are you the one who is coming, or should we expect another? (Matthew 11:3 and Luke 7:20) When he had previously said about the same person: Behold the Lamb of God, behold him who takes away the sins of the world. (John 1:29) We have spoken more fully on this question in the Commentaries of Matthew. Therefore, it is clear that you do not have these books yourself, since you ask such questions. However, we must briefly summarize so as not to seem completely silent. John sent his disciples while he was in prison, seeking to learn from them, and about to be beheaded, to teach them to follow the one whom he acknowledged as the master of all through his questioning. For he could not be unaware of him whom he had shown to those who were unaware, and of whom he had said, “He who has a bride is the bridegroom” (John 3:29); and “I am not worthy to bear his sandals” (Matthew 3:11); and “He must increase, but I must decrease” (John 1:27). And he heard the Father thundering out: This is My beloved Son, in Whom I am well pleased (Ibid. 3:30). But what he says: Art Thou He that shall come, or look we for another? (Matth. 3: 17). This utterance too may have this meaning: I know that Thou art He Who hast come to take away the sins of the world; but because I am to descend into hell, I ask this also of Thee, whether Thou too wilt descend thither, or is it impious to believe this of the Son of God, and wilt Thou send another thither? This, however, I wish to know, that I who have proclaimed Thee among men on earth, may also in hell proclaim Thee, if Thou art perchance coming. For Thou it is Who hast come to loose the captives, and to set free them that were bound. The Lord, understanding the purport of his inquiry, answered rather through works than by word, and bade John be told that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, and (what is greater than these) the poor have the Gospel preached to them (Matth. 11; Luc. 7). The poor, however, are distinguished either by humility or by riches so that no difference in salvation exists between the poor man and the rich man, but all are called equally. And it is inferred: “Blessed is he who is not scandalized in me” (Matthew 11:6), he who strikes not John but his disciples who had first come to him, saying: “Why do we and the Pharisees fast often, but your disciples do not fast?” (Mark 18; and Luke 5:33). And to John: “Master, you bear witness concerning him near Jordan. Behold, his disciples baptize, and many come to him” (John 3:26). With these words, he indicates jealousy about the size of the signs which comes from biting envy why should the one who was baptized by John dare to baptize? and a much larger crowd gathers to him than had previously come to John. And lest the people, unknowingly, think that John is being blackened because of what was said, he delivers a speech in his praise and begins to speak to the surrounding crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out into the wilderness to see? A man clothed in soft clothing (Matthew 11:7-8; Luke 7:24-25)? and so on. The sense of this statement is as follows: Did you come out into the wilderness to see a man, like a reed shaken by the wind, being bent in various directions? Let him doubt now about whom he had previously praised, and concerning whom he had previously said, Behold the Lamb of God, let him now ask whether he is the one himself, or whether another one will come or is coming. And because every false preaching seeks profit and strives for human glory, so that gains may be born through glory: he affirms, wearing clothing made of camel’s hair, that no one can yield to flattery; and he who feeds on locusts and wild honey (Matt. 3: 4), does not seek riches or other earthly pleasures, avoids the rigid and austere life of the palace, which those who are clothed with purple and fine linen and silk and soft feathers seek. And he says that he is not only a prophet who is accustomed to predicting the future, but he is more than a prophet, because the one whom they had said would come, he has shown has come, saying: Behold the Lamb of God, who takes away the sins of the world (John 1:29) : especially since he has attained the privilege of the prophetic summit of John; that he who had said, I ought to be baptized by you (Matthew 3:14), himself has baptized him: not by the presumption of being greater, but by the obedience of the disciple and the fear of the servant. And although he affirms that among those born of women, no one greater has arisen than John (Matthew 11:11), he mentions himself, who was born of a virgin, as being greater: or he precedes all men on earth before every angel in heaven, who is least. For we progress into angels; and not angels into us, just as some snoring heavily dream. Nor is this enough in the praises of John, unless he who preached the baptism of repentance, is first reported to have said: Do penance, for the kingdom of heaven is at hand (Matthew 3:1) . From the days of his preaching, the kingdom of heaven suffers violence (Ibid. 11.12); such as that man is born. He desires to be an angel; and an earthly animal seeks a heavenly abode. For the Law and the Prophets prophesied up to John (Ibid. 13): not that John is the end of the Prophets and the Law, but he who was preached by the testimony of John. But according to the mystery which is written in Malachy (chapter 4, verse 5), John is Elijah who is coming (Matthew 11:14): not that the same soul (as the heretics suspect) was in Elijah and in John, but that he had the same grace of the Holy Spirit, girded with a belt like Elijah, living in the desert like Elijah, suffering persecution from Herodias as he endured from Jezebel: just as Elijah was the precursor of the second coming, so John welcomed the Lord Savior who was coming in the flesh, not only in the wilderness but even in his mother’s womb, and announced it with the joy of his body. — Letter 121, Chapter 1

Jerome: (Verse 3.) Are you the one who is to come, or should we expect another? He does not say, ‘You are the one who has come,’ but rather, ‘You are the one who is to come.’ And the meaning is this: Send to me, because I am about to descend into the underworld, whether I should announce you to the dead, who I have announced to the living? Does it not befit the Son of God to taste death, and to send another to these sacraments? — Commentary on Matthew

Theophylact of Ohrid: John did not ask as if he himself did not know Christ. How could this be when he had borne witness to Him, saying, “Behold the Lamb of God”? But because his disciples were jealous of Christ, John sent them to acquire more evidence, so that by seeing the miracles they might believe that Christ is greater than John. This is why he himself pretends to ask, “Art Thou He that cometh?” that is, He Whose coming in the flesh is awaited in the Scriptures. Some believe that by saying, “He that cometh,” he was asking about the descent into hades, as if, not knowing the answer, John were questioning, “Art Thou He that goeth even into hades, or should we look for another?” But this is foolishness, for how could John, who was greater than the prophets, not know of the crucifixion of Christ and the descent into hades, when he had called Christ the Lamb Who would be sacrificed for us? John knew, therefore, that the Lord would also go down into hades in the soul so that even there, as St. Gregory the Theologian says, He might save those who would have believed if He had become incarnate in their day. John did not ask this because he did not know the answer, but rather because he wanted to provide his disciples with the evidence of Christ’s miracles. Look, then, how Christ answers this question:

Matthew 11:4

Gregory the Dialogist: Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: “The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me.” Seeing so many signs and such great powers, no one could be scandalized, but only marvel. — Forty Gospel Homilies, Homily 6

Jerome: (Ver. 4, 5.) And Jesus answered and said to them, ‘Go and tell John what you hear and see: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up.’ John had asked through his disciples: ‘Are You the Coming One, or do we look for another?’ Jesus shows the signs, not responding to what had been asked, but to the stumbling block of the messengers: ‘Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up.’ And what is no less important about these things,

The poor are evangelized. Either the poor in spirit, or certainly the poor in wealth (or works), so that there is no distinction in preaching between the noble and the lowly, the rich and the needy. These things confirm the strictness of the teacher, the truth of the instructor, that all are equal before him who can be saved. And what he says: — Commentary on Matthew

John Chrysostom: But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, “when these were come to Him, then He cured many.” And yet what congruity was there, that being asked, “Art thou He,” He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Knowing therefore, as being God, the mind with which John had sent them, He straightway cured blind, lame, and many others; not to teach him (for how should He him that was convinced), but these that were doubting: and having healed them, He saith, “Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them.” And he added, “And blessed is he, whosoever shall not be offended in me;” implying that He knows even their unuttered thoughts. For if He had said, “I am He,” both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, “Thou bearest record of Thyself.” Wherefore He saith not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were “offended in Him,” He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, “Blessed is he, whosoever shall not be offended in me.” For indeed His secret meaning was of them when He said this. — Homily on the Gospel of Matthew 36

Matthew 11:6

Gregory the Dialogist: But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: “But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness.” For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather to have become more indebted. For God is to be honored by men all the more worthily, the more he undertook even unworthy things for mankind. What therefore does it mean to say: “Blessed is he who is not scandalized in me,” except to signify openly the abjection and humility of his death? As if he were plainly saying: I indeed do wondrous things, but I do not disdain to suffer humble things. Therefore, since I follow you in dying, men must take great care not to despise in me the death, while they venerate the signs. — Forty Gospel Homilies, Homily 6

Hilary of Poitiers: And when the Lord had shown forth all of himself in miraculous works, in giving sight to the blind, the power of walking to the lame, cleansing to the lepers, hearing to the deaf, voices to the mute, life to the dead and preaching to the poor, he said, “Blessed is the one who takes no offense at me.” Now, had anything really been done through Christ that would cause John to take offense? Not in the least. For John himself also spent his time in his own teaching and work. However, one ought to look to a higher meaning that is both powerful and fitting. What does it mean that the poor have good news preached to them? Poor people are those who have abandoned their lives, who have taken up his cross and followed, who have been made humble in spirit. For such the kingdom of heaven is prepared. Because all experiences of this kind come together in the Lord and because his cross was to be a source of offense to many, he declared that people are blessed if their faith is not threatened by a cross or death or burial. — Commentary on Matthew 11.3

Jerome: (Ver. 6.) And blessed is he who is not scandalized in me. He strikes down the messengers, as will be shown in the following. — Commentary on Matthew

Theophylact of Ohrid: He did not say, “Declare unto John that I am He that cometh.” But knowing that John had sent his disciples to see the miracles, He said, “Tell John what you see, and certainly he will use that opportunity to bear witness more fully to you concerning Me.” By the words “the poor have the good tidings” understand either those preaching the Gospel, that is, the apostles, who were poor fishermen and despised as common lowly people, or those listening to the Gospel and hearing of the eternal good things. And to show John’s disciples that the thoughts they were thinking did not escape His notice, He said, “Blessed is he whosoever shall not be offended in Me,” for they had many doubts about Him.

Matthew 11:7

Ambrose of Milan ((as quoted by Aquinas, AD 1274)): And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Hom. in Ev. vi. 2.) This He proposes, not to assert, but to deny. For if but a breath of air touch a reed, it bends it one way or other; a type of the carnal mind, which leans to either side, according as the breath of praise or detraction reaches it. A reed shaken by the wind John was not, for no variety of circumstance bent him from his uprightness. The Lord’s meaning then is,

(Hom. in Ev. vi. 3.) Let no one suppose that there is nothing sinful in luxury and rich dress; if pursuit of such things had been blameless, the Lord would not have thus commended John for the coarseness of his raiment, nor would Peter have checked the desire of fine clothes in women as he does, Not in costly raiment. (1 Pet. 3:3)

(Hom. in Ev. vi. 5.) The office of a prophet is to foretel things to come, not to show them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he showed as present by pointing Him out.

(ubi sup.) For the Greek word Angel, is in Latin Nuntius, ‘a messenger.’ He therefore who came to bear a heavenly message is rightly called an Angel, that he may preserve in his title the dignity which he performs in his office.

(ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7) — Catena Aurea by Aquinas

Gregory the Dialogist: But after John’s disciples were dismissed, let us hear what He says to the crowds about the same John: “What did you go out into the desert to see? A reed shaken by the wind?” This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind? Which, as soon as it is touched by favor or detraction, immediately inclines to either side. For if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself entirely, as it were, toward grace. But if from the same place whence the breeze of praise was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to the other side, toward the violence of fury. But John was not a reed shaken by the wind, because neither did flattery make him gentle, nor did anyone’s detraction make him harsh with anger. Neither did prosperity know how to lift him up, nor adversity to cast him down. Therefore John was not a reed shaken by the wind, whom no change of circumstances bent from the uprightness of his position. Let us learn therefore, dearest brothers, not to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of tongues, let the posture of our mind stand unbending. Let no detraction provoke us to anger, and let no favor incline us to the relaxation of useless grace. Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the solidity of faith may in no way be moved by the changeableness of passing things. — Forty Gospel Homilies, Homily 6

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Therefore that this might not lead them to think of John as though he were offended concerning Christ, it continues, When they had gone away, Jesus began to speak to the multitudes concerning John. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): Was it for this ye went out into the desert to see a man like unto a reed, and carried about by every wind, so that in lightness of mind he doubts concerning Him whom once he preached? Or it may be he is roused against Me by the sting of envy, and he seeks empty honour by his preaching, that he may thereof make gain. Why should he covet wealth? that he may have dainty fare? But his food is locusts and wild honey. That he may wear soft raiment? But his clothing is camel’s hair. This is that He adds, But what went ye out for to see? A man clothed in soft raiment?

This teaches that an austere life and strict preaching ought to shun kings’ courts and the palaces of the rich and luxurious.

In this he is also greater than the other prophets, that to his prophetic privilege is added the reward of the Baptist that he should baptize his Lord.

To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. (Mal. 3:1)) We must suppose that John is here called an Angel, not as partaking the Angelic nature, but from the dignity of his office as a forerunner of the Lord.

Mystically; The desert is that which is deserted of the Holy Spirit, where there is no habitation of God; in the reed is signified a man who in outward show lives a pious life, but lacks all real fruit within himself, fair outside, within hollow, moved with every breath of wind, that is, with every impulse of unclean spirits, having no firmness to remain still, devoid of the marrow of the soul; by the garment wherewith his body is clothed is his mind shown, that it is lost in luxury and self-indulgence. The kings are the fallen angels; they are they who are powerful in this life, and the lords of this world. Thus, They that are clothed in soft raiment are in kings’ houses; that is, those whose bodies are enervated and destroyed by luxury, it is clear are possessed by dæmons. — Catena Aurea by Aquinas

Jerome: (Verse 7.) But as they were departing, Jesus began to speak to the crowds about John: What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings. If a harsh judgment had been pronounced against John, as many believe, then why is he now being praised so highly? But because the surrounding crowd did not know the mystery of the question, and thought that John doubted about Christ, whom he had pointed out with his finger, so that they would understand that John was not asking for himself, but for his disciples: Why, he said, do you go out into the desert? Is it perhaps to see a man resembling a reed that is carried by every wind, and to have doubts about the one he had previously proclaimed? Or is it possible that he is compelled by the stings of envy against me, and his preaching seeks empty glory, so that he may seek profits from it? Why does he desire riches, so that he may abound in feasts? He feeds on locusts and wild honey. Does he dress in soft clothing? The covering of his body is made of camel hair. Such food and clothing are received in the prison’s lodging, and the preaching of truth has such a dwelling. But those who are flatterers and pursue gains, seeking wealth, and abound in pleasures, and dress in soft clothing, they are in the houses of kings. From which it is shown that a strict and austere life and preaching should avoid the courts of kings, and decline the palaces of soft people. — Commentary on Matthew

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): (in loc.) They had not gone out at this time into the desert to see John, for he was not now in the desert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.

Also the other Prophets were sent to announce Christ’s coming, but John to prepare His way, as it follows, who shall make ready thy way before thee; — Catena Aurea by Aquinas

Theophylact of Ohrid: Perhaps the multitudes heard John’s question and were scandalized that even John himself might be unsure of Christ and had so quickly changed his opinion, although he had previously borne witness to Him. Christ allays this suspicion, then, by saying, John is not a reed, that is, one who changes easily. For if he were, why would you have gone out to him in the wilderness? You indeed would not have gone out to see a reed, a changeable man, but you went out to see a great and steadfast man. To be sure, he is still now what you thought him to be then.

Matthew 11:8

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Doctr. Christ. iii. 12.) In all such things we blame not the use of the things, but the lust of those that use them. For whoever uses the good things in his reach more sparingly than are the habits of those with whom he lives, is either temperate or superstitious. Whoever again uses them in a measure exceeding the practice of the good among whom he lives, either has some meaning therein, or else is dissolute. — Catena Aurea by Aquinas

Gregory the Dialogist: But still more is added about the description of him: “But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings.” For John is described as having been clothed in woven camel’s hair. And what does it mean to say, “Behold, those who are clothed in soft garments are in the houses of kings,” except to demonstrate by a clear statement that those who flee from enduring hardships for God do not serve the heavenly King but an earthly one, but rather, devoted only to external things, they seek the softness and pleasure of the present life? Therefore let no one think that there is no sin in the extravagance and pursuit of clothing, because if this were not a fault, the Lord would in no way have praised John for the roughness of his garment. If this were not a fault, the apostle Peter would never have restrained women through his epistle from the desire for costly garments, saying: “Not in costly apparel.” Consider, therefore, what a fault it is for men also to desire that from which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood in another way through its symbolic meaning. For he was not clothed in soft garments because he did not nurture the life of sinners with flatteries, but rebuked them with the force of harsh denunciation, saying: “Brood of vipers, who has shown you how to flee from the wrath to come?” Hence it is also said through Solomon: “The words of the wise are like goads, and like nails driven deep.” For the words of the wise are compared to nails and goads because they do not know how to caress the faults of sinners, but to pierce them. — Forty Gospel Homilies, Homily 6

Jerome: If the Lord had intended a higher meaning unfavorable to John, as many imagine that he did, in saying “Blessed is the one who takes no offense at me,” why does he now speak about John with highest praise? Because the crowd that was present did not know the inner purpose of John’s question. They thought John doubted Christ, although he himself had prophesied about him. Now the crowd learns that John asked not on his own behalf but on that of his disciples. “Why did you go out into the wilderness?” To see a man like a reed who is blown about by every wind, a man so irresolute that he cannot make up his mind about what he himself previously predicted? Or else, perhaps he is pricked by the goad of his envy for me, and his preaching runs after an empty fame, and he covets the money he may get by it? But why should this man desire wealth for abundance of feasting? He feeds on locusts and wild honey. Or wealth to wear soft clothes? His clothes are made of camel’s hair. But people who are flatterers, and run after money, and covet wealth, and overflow with luxury and wear soft clothes—such people live in the palaces of kings. Thus it is shown that the austere way of life and the strict preaching must avoid the halls of kings and turn away from the palaces of the luxurious. — COMMENTARY ON Matthew 2.11.6

Jerome: (Verse 8.) But what did you go out to see, a prophet? Yes, I tell you, and more than a prophet. In him, John is greater than the other prophets, because while they had predicted someone who was to come, he pointed to the one who has already come, saying: Behold the Lamb of God, behold him who takes away the sins of the world. And because to the privilege of being a prophet, John added the reward of baptizing his Lord, it follows that he increased in merits, fulfilling the testimony of Malachi, in which even an angel is prophesied (Mal. II). However, here the term ‘angel’ cannot be understood as referring to John by nature, but rather by the dignity of his office, that is, as a messenger who announced the coming of the Lord. — Commentary on Matthew

Theophylact of Ohrid: Denying them any basis for saying that John later became soft by giving himself over to luxury, He says, This cannot be; that his clothing is made of hair shows that he is an enemy of luxury. For if he were wearing soft clothing and living in kings’ houses, if he so desired luxury he would not be in prison. So then, learn that it does not befit a true Christian to wear luxurious clothing.

Matthew 11:9

Gregory the Dialogist: But what went you out into the desert to see? A prophet? Yes, I say to you, and more than a prophet. For the office of a prophet is to foretell things to come, not also to show them. John therefore is more than a prophet, because the one whom he had prophesied by going before, he also pointed out by showing. But since he is denied to be a reed shaken by the wind, since he is said not to be clothed in soft garments, since the name of prophet is declared to be inadequate for him, let us now hear what may worthily be said of him. — Forty Gospel Homilies, Homily 6

Tertullian: Turning now to the law, which is properly ours-that is, to the Gospel-by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting “more than a prophet,” -him, namely, who has not only preached or personally pointed out, but even baptized Christ. — On Monogamy

Theophylact of Ohrid: John was more than a prophet because the other prophets only foretold Christ, while he was an eyewitness, indeed a great thing. And the others prophesied after their birth, while he, still in his mother’s womb, recognized Christ and leapt.

Matthew 11:10

Gregory the Dialogist: There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name, but his life is not inferior to his name.

Beloved brothers, let us not say it to our judgment, since all who are designated by the name of priest are called angels, as the prophet attests when he says: “The lips of the priest guard knowledge, and they seek the law from his mouth, because he is the angel of the Lord of hosts.” But you too, if you wish, can merit the loftiness of this name. For each one of you, insofar as he is able, insofar as he has received the grace of heavenly inspiration, if he calls back his neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the eternal kingdom or punishment to one who errs, when he bestows the words of holy proclamation, he surely becomes an angel. And let no one say: “I am not sufficient to admonish, I am not fit to exhort.” Offer what you can, lest what you received and kept badly be demanded of you in torments. For he who studied to hide his talent rather than to spend it had received no more than one talent. And we know that in the tabernacle of God not only bowls but also, by the Lord’s command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God’s tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the baths, he invites someone he sees to be idle to come with him. Let that same earthly activity of yours be fitting for you, and if you are heading toward God, take care not to come to him alone. For thus it is written: “Let him who hears say: Come”; so that he who has already received in his heart the voice of heavenly love may also give forth to his neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to the needy; but he who has a tongue has something greater to give. For it is more to restore with the food of the word a mind that will live forever than to satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not withhold from your neighbors the alms of the word. I admonish you together with myself that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able to restrain our tongue, let not words flow away into the wind, since the Judge says: “Every idle word that men have spoken, they will render an account of it on the day of judgment.” An idle word is one that lacks either the usefulness of righteousness or the reason of just necessity. Therefore turn idle conversations to the pursuit of edification: consider how swiftly the times of this life flee away; attend to how strictly the Judge comes. Place him before the eyes of your heart; make him known to the minds of your neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him, you may be worthy to be called angels by him along with John. — Forty Gospel Homilies, Homily 6

Jerome: John is greater than the other prophets for this reason: the other prophets predicted to John that someone was to come, but John pointed out with his finger that he had indeed come, saying, “Behold, the Lamb of God, who takes away the sins of the world.” And he reached not only the rank of a prophet but even to that of Baptist, by baptizing his Lord. This heightened his significance. He thereby fulfilled the prophecy of Malachi in which an angel is foretold. John belonged to the order of the angels not by nature but by the importance of his task. It means he was the messenger who would announce the coming of the Lord. — COMMENTARY ON Matthew 2.11.9

Tertullian: For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”-that is, Christ’s-“face, who shall prepare Thy way before Thee.” Nor is it a novel practice to the Holy Spirit to call those “angels” whom God has appointed as ministers of His power. — An Answer to the Jews

Theophylact of Ohrid: John was called an angel, both because of his angelic and almost immaterial way of life, and because he announced and proclaimed Christ. He prepared Christ’s way by witnessing concerning Him and by baptizing unto repentance, for after repentance comes the forgiveness of sins, which Christ gives. Christ said these things after John’s disciples had left so that He would not appear to be flattering him. The prophecy mentioned is of the prophet Malachi (Malachi 3:1).

Matthew 11:11

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Cont. Adv. Leg. et Proph. ii. 5.) The heretic argues from this verse to prove, that since John did not belong to the kingdom of heaven, therefore much less did the other Prophets of that people, than whom John is greater. But these words of the Lord may be understood in two ways. Either the kingdom of heaven is something which we have not yet received, that, namely, of, which He speaks, Come, ye blessed of my Father, receive the kingdom, (Mat. 25:34) because they in it are Angels, therefore the least among them is greater than a righteous man who has a corruptible body. Or if we must understand the kingdom of heaven of the Church, whose children are all the righteous men from the beginning of the world until now, then the Lord speaks this of Himself, who was after John in the time of His birth, but greater in respect of His divine nature and supreme power. According then to the first interpretation it will be pointed, He who is least in the kingdom of heaven, is greater than he; according to the second, He who is less than he, is in the kingdom of heaven greater than he. — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (ubi. sup.) Also John was not clothed in soft raiment, that is, he did not encourage sinners in their sinful life by speaking smooth things, but rebuked them with sharpness and rigour, saying, Generation of vipers, &c. (Mat. 3:7)

(Hom. in Ev. xx. 14.) By the kingdom of heaven is meant the heavenly throne, whither when sinners defiled with any evil deed return in penitence, and amend themselves, they enter as sinners into the place of another, and take by violence the kingdom of heaven. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Otherwise; The Lord bade His Apostles go to the lost sheep of Israel, but all their preaching conveyed profit to the publicans and sinners. Therefore the kingdom suffers violence, and the violent take it by force, for the glory of Israel, due to the Fathers, foretold by the Prophets, offered by Christ, is entered and held by force by the might of the Gentiles. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): He is then set before all those that are born in wedlock, and not before Him who was born of the Virgin and the Holy Spirit; yet these words, there has not arisen a greater than John the Baptist, do not imply that John is to be set above the Prophets and Patriarchs and all others, but only makes him equal to the rest; for it does not follow that because others are not greater than him, that therefore he is greater than others.

We understand it simply, that every saint who is already with the Lord is greater than he who yet stands in the battle; for it is one thing to have gained the crown of victory, another to be yet fighting in the field.

Because John the Baptist was the first who preached repentance to the people, saying, Repent ye, for the kingdom of heaven is at hand: rightly therefore from that day forth it may be said, that the kingdom of heaven suffereth violence, and the violent take it by force. For great indeed is the violence, when we who are born of earth, seek an abode in heaven, and obtain by excellence what we have not by nature.

Not that He cuts off all Prophets after John; for we read in the Acts of the Apostles that Agabus prophesied, and also four virgins daughters of Philip; but He means that the Law and the Prophets whom we have written, whatever they have prophesied, they have prophesied of the Lord. That He says, Prophesied until John, shows that this was now the time of Christ’s coming; and that whom they had foretold should come, Him John showed to be already come.

John then is said to be Elias, not according to the foolish philosophers, and certain heretics who bring forward their metempsychosis, or passing of the soul from one body to another; but because (as it is in another passage of the Gospel) he came in the spirit and power of Elias, and had the same grace and measure of the Holy Spirit. But in austerity of life, and fortitude of spirit, Elias and John were alike; they both dwelt in the desert, both were girded with a girdle of skins; because he reproved Ahab and Jezebel for their wickedness, Elias was compelled to fly; because he condemned the unlawful union of Herod and Herodias, John is beheaded.

That He says, This is Elias, is figurative, and needs to be explained, as what follows, shews; He that hath ears to hear, let him hear. — Catena Aurea by Aquinas

Jerome: “Yet he who is least in the kingdom of heaven is greater than he.” Now, many would like to interpret this with reference to the Savior, as meaning that the one lesser in age is the greater in worth. However, let us interpret it simply to mean that every saint who is already with God is greater than anyone who remains expectant, as yet in the battle. For it is one thing to possess the crown of victory, another to be still fighting in the ranks. Some conclude that the very newest angel who serves God in heaven is greater than any one, even the best, who dwells on the earth still in expectation. — COMMENTARY ON Matthew 2.11.11

Jerome: (Verse 11) Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been subjected to violence, and violent people have been raiding it. For it does not immediately follow that if others are not greater than him, he is greater than others; but that he has equality with the other saints.

But whoever is lesser in the kingdom of heaven is greater than him. Many want to understand this about the Savior, that whoever is lesser in time is greater in dignity. But let us understand simply: that every saint, who is already with God, is greater than him who still stands in battle. For it is one thing to possess the crown of victory, another to still fight in the battle. Some want to receive the last angel in heaven ministering to the Lord as better than any first man who dwells on earth. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): Having first delivered the Prophet’s testimony in praise of John, He rested not there, but added His own decision respecting him, saying, Among them that are born of women there has not arisen a greater than John the Baptist.

That the abundance of this praise might not beget a wrong inclination in the Jews to set John above Christ, he corrects this, saying, He that is least in the kingdom of heaven is greater than he.

The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles.

Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ; whence He says, from, the days of John until now, and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is Jesus He that should come; wherefore He adds, All the Prophets and the Law prophesied until John.

Then He adds another token of him, saying, And if ye will receive it, this is Elias who was to come. (Mal. 4:5) The Lord speaks in Malachias, I will send you Elias the Tishbite; and of the same again, Behold, I send my messenger before thy face.

If ye will receive it, showing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ. — Catena Aurea by Aquinas

John Chrysostom: “Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist.”

Now what He said is like this: “woman hath not borne a greater than this man.” And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, “There hath not risen among them that are born of women a greater than John the Baptist.”

But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ’s words a more reverential opinion of John than of Himself.

Wherefore this also, in an unsuspected way, He corrects by saying, “He that is less, in the kingdom of Heaven is greater than he.” Less in age, and according to the opinion of the multitude, since they even called Him “a gluttonous man and a winebibber;” and, “Is not this the carpenter’s son?” and on every occasion they used to make light of Him.

“What then?” it may be said, “is it by comparison that He is greater than John?” Far from it. For neither when John saith, “He is mightier than I,” doth he say it as comparing them; nor Paul, when remembering Moses he writes, “For this man was counted worthy of more glory than Moses,” doth he so write by way of comparison; and He Himself too, in saying, “Behold, a greater than Solomon is here,” speaks not as making a comparison.

Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, “Among the gods there is none like unto Thee, O Lord:” and again, “There is no god like our God.”

And moreover His saying, “There hath not risen among them that are born of women a greater than John,” suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

“And from the days of John the Baptist,” saith He, “until now, the kingdom of heaven suffereth violence, and the violent take it by force.”

And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. “For if all things are fulfilled even down to John, I am He that should come.”

“For all the prophets,” saith He, “and the law prophesied until John.”

For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day “take by force” the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind.

Then He states also another infallible sign, saying, “If ye will receive it, he is Elias, which was for to come.” For “I will send you,” it is said, “Elias the Tishbite, who shall turn the heart of the father to the children.” This man then is Elias, if ye attend exactly, saith He. For “I will send,” saith He, “my messenger before Thy face.”

And well hath He said, “If ye will receive it,” to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, “This is Elias,” but, “If ye are willing to receive it, this is he,” that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, “This is Elias, which was for to come,” He added, to show that understanding is needed, “He that hath ears to hear, let him hear.”

Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, “Which is the first commandment,” and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, “The violent take it by force,” He stirs them up to earnestness of mind; and by saying, “He that hath ears to hear, let him hear,” He doth just the same thing. — Homily on the Gospel of Matthew 37

Origen of Alexandria: The kingdom of heaven is Jesus the Christ himself, who exhorts all people to repentance and draws them to himself by love. — FRAGMENT 226

Pseudo-Chrysostom ((as quoted by Aquinas, AD 1274)): But seeing that righteousness has so great deepness that none can be perfect therein but God only, I suppose that all the saints tried by the keenness of the divine judgment, rank in a fixed order, some lower, some before other. Whence we understand that He that hath none greater than Himself, is greater than all. — Catena Aurea by Aquinas

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): As much as to say; What need to recount one by one the praises of John the Baptist; I say verily unto you, Among them that are born of women, &c. He says women, not virgins. If the same word mulier, which denotes a married person, is any where in the Gospels applied to Mary, it should be known that the translator has there used ‘mulier’ for ‘femina;’ as in that, Woman, behold thy son! (John 19:26) — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit. — Catena Aurea by Aquinas

Tertullian: From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying," Among them who are born of women there is none greater than John the Baptist." — On Baptism

Theodore of Mopsuestia: If John is being judged against other people according to being born from a woman, he will be found to be the greatest of them all. He alone was filled with the Holy Spirit inside his mother’s womb, so that he “leaped,” and his mother prophesied because she partook in this as well. But if John is judged in relation to those who are to partake of the Spirit in the kingdom of heaven, Jesus says, he will be found to be least. Thus Jesus says that John by no means partakes of such great grace as those who will be reborn into immortality after Jesus’ resurrection from the dead and that John will experience physical death. At that time, however, the Spirit’s abundance toward people will be so great that no one who has partaken of even the least part of it can afterward fall into death. — FRAGMENT 59.40

Theophylact of Ohrid: He declares this with certainty, that there is no one greater than John. But by saying “born of women” He excludes Himself, for Christ was born of a virgin, not of a woman, that is, one who is married.

Since He has extolled the praises of John, lest they think that John is greater than He says here more clearly, I am the younger in age and the lesser in your opinion, yet I am greater than he in the kingdom of heaven, that is, in regards to spiritual and heavenly good things. For here I appear less than he, both because his birth preceded Mine and because he appears great to you, but there in the kingdom of heaven I am greater.

Matthew 11:12

Desert Fathers: A hermit was living in a cave in the Thebaid with one well-tested disciple. It was usual for him to teach the disciple during the evening and show him how the soul should progress, and after the address he used to pray and send him away to sleep. Some devout laymen who knew of the hermit’s ascetic life happened to visit him. He gave them counsel and they went away. Then he sat down after the evening prayers as usual to instruct the brother. But while he was talking, sleep overcame him. The brother waited for the hermit to wake and end with the usual prayer. But he went on sleeping and the brother went on sitting for a long time and in the end the disciple felt he must go and sleep though he was uneasy about it. So he pulled himself together, and resisted the temptation, and went back to sit by the hermit. A second time he was forced away by the longing for sleep, but he sat down again. This happened seven times, and still he went on resisting it. In the middle of the night the hermit woke up, and found him sitting nearby and said, ‘Haven’t you gone away yet?’ He said, ‘No, you did not send me away, abba.’ The hermit said, ‘Why did you not wake me up?’ He answered, ‘I did not dare to nudge you for fear of upsetting you.’ They both got up and began to say the morning prayers. After that the hermit sent his disciple away. When the hermit was sitting alone, he was shown a vision of a glorious place, with a throne in it, and on the throne seven crowns. He asked the angel who showed him the vision, ‘Whose crowns are those?’ and he replied, ‘They are the crowns of your disciple. God had given him this place and throne because of his goodness and tonight he has been granted these seven crowns.’ The hermit was amazed and called his disciple to him with wonder and said, ‘Tell me what you did all night.’ He answered, ‘Alas, abba, I did nothing.’ The hermit could see that he was being humble and concealing something, and said, ‘Look here, I can’t rest until you tell me what you did and thought last night.’ But the brother was not aware that he had done anything and could not say a word. Then at last he said to the hermit, ‘Indeed, abba, I did nothing, except that seven times I was driven by wandering thoughts to go away and sleep; but you had not sent me away as you usually do, so I did not go.’ Then the hermit at once understood that every time he resisted the temptation, God bestowed a crown on him. To the disciple he said nothing, thinking it best for his soul, but he told other directors of souls, to teach us how God can bestow crowns upon us even for resisting little temptations. It is good that a man discipline his whole self for God’s sake. As it is written, ‘The kingdom of heaven suffereth violence, and the violent take it by storm’ (Matt. 11:12). — The Desert Fathers, Sayings of the Early Christian Monks

Gregory the Dialogist: But because John admonishes us to great works, saying: “Bring forth therefore fruits worthy of repentance.” And again: “He who has two tunics, let him give to him who has none; and he who has food, let him do likewise”; now it is clearly given to understand what Truth means when it says: “From the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent seize it.” These words of the heavenly pronouncement must be thoroughly examined by us. For it must be asked how the kingdom of heaven can suffer violence. For who inflicts violence upon heaven? And again it must be asked, if the kingdom of heaven can suffer violence, why it endured that same violence from the days of John the Baptist, and not also before. But since the law says: “If anyone does this or that, let him die the death,” it is clear to all who read that it struck all sinners with the punishment of its severity, but did not lead them back to life through repentance. But when John the Baptist, preceding the grace of the Redeemer, preaches repentance, so that the sinner who is dead from guilt may live through conversion, surely from the days of John the Baptist the kingdom of heaven suffers violence. But what is the kingdom of heaven, if not the place of the just? For the rewards of the heavenly homeland are owed only to the just, so that the humble, the chaste, the meek, and the merciful may arrive at the joys above. But when someone swollen with pride, or defiled by a sin of the flesh, or inflamed by anger, or impious through cruelty, returns to repentance after his faults and receives eternal life, the sinner enters, as it were, into a place not his own. Therefore from the days of John the Baptist the kingdom of heaven suffers violence, and the violent seize it, because he who proclaimed repentance to sinners—what else did he teach but that violence should be done to the kingdom of heaven? — Forty Gospel Homilies, Homily 20

Hilary of Poitiers: As the nature of things demands, the more powerful exert violence, and the weaker are those on whom violence is exerted. We need to consider what is being attacked and what is suffering violence.

The Lord had remarked upon the unbelief of the disciples of John. [Matt. 11:3] He had understood also the opinion of the crowd concerning John’s pronouncement. [Matt. 16:14] For he realized the immense danger produced by the scandal of the cross to one’s faith. [Matt. 16:22-23] He commanded the apostles to go preferably to the lost sheep of Israel; [Matt. 10:6] it was necessary that they be established in the Kingdom and be preserved in the family, the line of Abraham, of Isaac, and of Jacob. Yet all this preaching [to Israel] brought about effect to publicans and sinners. [Matt. 9:11-13] It is from these that believers now come; from these now come apostles; from these now the Kingdom of heaven comes.

John, however, was not believed by the people; the works of Christ did not win authority; the cross was going to become a scandal. Now prophecy is ceased; now the Law is fulfilled; now all preaching is concluded; now the spirit of Elijah is sent ahead in the voice of John. [Matt. 11:14] Christ is preached to some and acknowledged by others; he is born in some and loved by others. His own people spew him out, while strangers receive him; his closest [friends] attack him, while his enemies embrace him. Those who are adopted seek his heritage, while his family rejects him. The children repudiate the Covenant, while the servants acknowledge it. [Rom. 11:7-12] And so it is that the Kingdom of heaven suffers violence. Those who seek to attack it do so because the glory pledged to Israel by the patriarchs, announced by the prophets, and offered by Christ, is now appropriated and seized by the faith of the pagans. — Commentary on Matthew 11.7

Jerome: (V.12) But from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear! — Commentary on Matthew

Tertullian: Is it wonder if it knows how to extort the rains of heaven -(prayer) which was once able to procure its fires? Prayer is alone that which vanquishes God. — On Prayer

Theophylact of Ohrid: It would seem that this does not follow the train of thought, but it does. Consider this: Christ, by saying of Himself that He is greater than John, strongly urges them to believe in Him, showing that many are by force acquiring the kingdom of heaven, that is, faith in Him. And there is need of great force, for in order to leave father and mother and to despise one’s own life, how much force is needed?

Matthew 11:13

Jerome: This should not exclude the prophets who came after John the Baptist, for we read in the Acts of the Apostles that Agabus and Philip’s four young unmarried daughters uttered prophecies. But insofar as the law and prophets of the Scriptures looked toward the future, they prophesied about our Lord. So when it is written, “All the prophets and the law up to the time of John have prophesied,” the time of Christ is made known as those previous voices had said it would come. Then John showed he had come. — COMMENTARY ON Matthew 2.11.13

Jerome: (Verse 13) For all the prophets and the Law prophesied until John. Not that they exclude the prophets after John. For we read in the Acts of the Apostles (Acts 11:21) that Agabus and the four virgin daughters of Philip prophesied. But what the Law and the prophets, whose writings we read, prophesied, they prophesied about the Lord. Therefore, when it is said, ‘All the prophets and the Law prophesied until John,’ it indicates the time of Christ, so that John, who they said would come, would show that he has come. — Commentary on Matthew

Origen of Alexandria: “The days of John” and of Jesus are understood not in reference to time but in reference to the state of the soul of the hearer of the divine Scripture. And the word now marks out clearly the days of Jesus, which the psalm points to in this way: “In his days righteousness shall arise, and there will be an abundance of peace till the time when he is taken away.” One who has been previously taught comes to the beginning of Jesus’ discourses and still makes progress in introductory things by way of that road that appears to be rugged and steep. One thereby “takes by force” the kingdom of heaven, which “suffers violence.” The expression “suffers violence” is not to be taken in an active sense but a passive, as if to say “it has been taken.” But if the perfect Word, when he receives someone who was awaiting freedom under the law and prophetic schoolmasters and housekeepers, bestows on such a one his father’s inheritance freely, then fittingly it is said that “all the prophets and the law prophesied until John.” — FRAGMENT 227

Tertullian: In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event “sealed is vision and prophecy,” that is, confirmed. And justly does the evangelist write, “The law and the prophets (were) until John” the Baptist. — An Answer to the Jews

Tertullian: And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,” and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: “On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. — An Answer to the Jews

Tertullian: Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,” according to Jeremiah; and “forgetful of former things, we are reaching forward,” according to the apostle; and “the law and the prophets (were) until John,” according to the Lord. — On Modesty

Tertullian: At all events, in the Gospel they think that those days were definitely appointed for fasts in which “the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of” the Law and the prophets until John.” Accordingly, (they think) that, with regard to the future, fasting was to be indifferently observed, by the New Discipline, of choice, not of command, according to the times and needs of each individual: that this, withal, had been the observance of the apostles, imposing (as they did) no other yoke of definite fasts to be observed by all generally, nor similarly of Stations either, which (they think) have withal days of their own (the fourth and sixth days of the week), but yet take a wide range according to individual judgment, neither subject to the law of a given precept, nor (to be protracted) beyond the last hour of the day, since even prayers the ninth hour generally concludes, after Peter’s example, which is recorded in the Acts. — On Fasting

Theophylact of Ohrid: This, too, follows the same train of thought. For He is saying, I am He that cometh, for all the prophets have been fulfilled. They would not have been fulfilled if I had not come. Therefore, await nothing further.

Matthew 11:14

Apollinaris of Laodicea: He called John Elijah because of Elijah’s power and spirit. And since this statement of Jesus was obscure, he left the understanding of it for those capable of perceiving its meaning. But the angel Gabriel also said this about John: “And he shall go before him in the spirit and power of Elijah,” showing that he was the same as Elijah, even if, as a visible human being, he was other than Elijah. — FRAGMENTS 62-63.51

Jerome: (Verse 14, 15.) And if you want to receive it, he is Elijah who is to come. He who has ears to hear, let him hear. This which was said, if you want to receive it, he is Elijah, signifies a mystical understanding and requires intelligence, as the following words of the Lord demonstrate, saying: He who has ears to hear, let him hear. For if the meaning were clear and the sentiment evident, why would it be necessary for us to be prepared for its understanding? Therefore, John is called Elijah, not according to foolish philosophers and certain heretics, who introduce reincarnation, but because, as another testimony of the Gospel states, he came in the spirit and power of Elijah, he had the same grace or measure of the Holy Spirit. But the austerity of life and the firmness of mind of Elijah and John are equal. For Elijah lived in the desert, and so did John: Elijah wore a leather belt, and so did John. Elijah, because he accused King Ahab and Jezebel of impiety, was forced to flee (3 Kings 19); John, because he accused Herod and Herodias of unlawful marriage, was beheaded. There are those who think that John is called Elijah because just as Elijah is said to precede the second coming of the Savior according to Malachi, and announce the coming Judge, so did John in the first coming; and both are messengers of either the first coming of the Lord, or the second. — Commentary on Matthew

Jerome: So John the Baptist is called Elijah, not in accordance with foolish philosophers and certain heretics who introduce the topic of metempsychosis (transmigration of souls) but because, according to other evidence of the gospel, he came in the spirit and goodness of Elijah and had either the same grace or power of the Holy Spirit. The austerity of their life and firm resolve were equally strong in Elijah and in John. Both lived in the desert. The former girded himself with a belt of skins, and the latter had a similar belt. The former was forced to flee because he accused Ahab and Jezebel of the sin of impiety in their lives. John was beheaded because he accused Herod and Herodias of unlawful marriage. There are those who think therefore that John is called Elijah because, just as Elijah would lead the way in the second coming of our Savior (according to Malachi) and would announce that the Judge was coming, so John acted at the first coming and because each was a messenger either of the first or second coming of our Lord. — COMMENTARY ON Matthew 2.11.15

Tertullian: I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord’s statement sponsor for their theory of transmigration, when He said, “Elias is come already, and they knew him not; " and again, in another passage, “And if ye will receive it, this is Elias, which was for to come.” Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, “Art thou Elias? " and not rather in the sense of the divine prediction, “Behold, I will send you Elijah” the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body. — A Treatise on the Soul

Theodore of Mopsuestia: Jesus is in effect saying: Just as Elijah will come toward the end of this present age preaching about my imminent appearance from heaven, in the same way this one has spread the good news of my coming, bringing an end to the old things. My coming is something new, a type of the state of things that is about to occur. — FRAGMENT 61.55

Theophylact of Ohrid: . If you are willing, He says, to accept it, that is, if you judge the matter with a good disposition of mind, and not spitefully, he is the one whom the prophet Malachi called Elijah who was to come (Malachi 4:5. “And, behold, I will send to you Elijah the Tishbite before the great and glorious day of the Lord comes”). For both the Forerunner and Elijah have the same ministry. The one was the Forerunner of the first coming, while Elijah will be the forerunner of the second coming. Then, showing that it is an enigma that John is Elijah, and requires wisdom to understand it, He says:

Matthew 11:15

Theophylact of Ohrid: . Thus urging them to ask and to learn.

Matthew 11:16

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) By this generation He means the Jews together with Himself and John. As though He had said; John is thus great; but ye would believe neither him nor Me, and therefore to whom shall I liken you? — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): The whole of this speech is a reproach of unbelief, and arises out of the foregoing complaint; that the stiff-necked people had not learned by two different modes of teaching.

By the children are meant the Prophets, who preached as children in singleness of meaning, and in the midst of the synagogue, that is in the market-place, reprove them, that when they played to those to whom they had devoted the service of their body, they had not obeyed their words, as the movement of the dancers are regulated by the measures of the music. For the Prophets invited them to make confession by song to God, as it is contained in the song of Moses, of Isaiah, or of David.

He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle’s, Christ is the wisdom and power of God, (1 Cor. 1:24) by saying, that truly in creating Him of a Virgin the Wisdom and Power of God were shown mightily. (e.g. Paul of Samosata, &c.) Therefore that this might not be so explained, He calls Himself the Wisdom of God, showing that it was verily He, and not the deeds relating to Him, of whom this was meant. For the power itself, and the effect of that power, are not the same thing; the efficient is known from the act.

Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): They say therefore, We have flayed music to you, and ye have not danced; i. e. We have called on you to work good works to our songs, and ye would not. We have lamented and called you to repentance, and this ye would not, rejecting both preaching, as well of exhortation to virtue, as of repentance for sin.

The children are they of whom Isaiah speaks, Behold I, and the children whom the Lord has given me. (Is. 8:18) These children then sit in the market-place, where are many things for sale, and say,

If fasting then pleases you, why were you not satisfied with John? If fulness, why not with the Son of man? Yet one of these ye said had a dæmon, the other ye called a gluttonous man, and drunkard.

Wisdom is justified of her children, i. e. The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously.

Some copies read, Wisdom is justified of her works, for wisdom does not seek the witness of words, but of works. — Catena Aurea by Aquinas

Jerome: (Verse 16 onwards) But to whom shall I compare this generation? It is like children sitting in the marketplace and calling to their playmates, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners.’ And wisdom is justified by her children. To the boys sitting in the marketplace and shouting and saying to their companions: We sang to you, and you did not dance; we mourned, and you did not weep. The generation of the Jews is compared, the Scripture saying: To what shall I compare this generation? It is like the boys sitting in the marketplace, and so on. Therefore, not to us is attributed free intelligence, and the passive interpretation of allegories: but whatever we are going to say about the boys, it must be referred to the likeness of the generation. You are the children who sit in the forum, of whom Isaiah speaks: Behold, I and the children whom God has given me (Isa. VIII, 18). And in the 18th psalm (Verse 8): The testimony of the Lord is faithful, providing wisdom to the little ones. And elsewhere: Out of the mouths of infants and nursing babies you have prepared praise (Ps. VIII, 3). Therefore, these children sat in the forum, or ἐν ἀγορᾷ as it is more significantly expressed in Greek, where many things are for sale. And because the people of the Jews did not want to listen, they not only spoke to them, but shouted with full mouths: We have sung to you, and you did not dance; we have provoked you to do good works to our song, and to dance to our pipe, just as David danced before the ark of the Lord (2 Samuel 6), and you did not want to. We have lamented, and we have provoked you to repentance, and you did not want to do this either, rejecting both preaching, both exhortation to virtues and penance after sins. It is not surprising if you have despised the double way of salvation, both the fasting of God and also abundance. If fasting pleases you, why was John displeasing? If feasting, why was the Son of Man displeased? One of them you call possessed by a demon, the other a glutton and a drunkard. But because you did not want to accept both disciplines, wisdom has been justified by her children: that is, by the dispensation and teaching of God. And I, who am the power and wisdom of God (1 Corinthians 1), have been proved right by my apostles and sons, to whom the Father has revealed what he had hidden from the wise and prudent among themselves (John 17). In certain Gospels it is read: Wisdom is justified by her works (Luke 7:35). For wisdom does not seek testimony from words, but from actions. — Commentary on Matthew

Jerome: The comparison of children sitting in the marketplace, shouting and saying to their peers, “We sang for you and you did not dance, we lamented and you did not mourn” is made with that generation of Jews in mind. Recall the Scripture that says, “To what will I compare this generation? It is like the children sitting in the marketplace,” and the rest. We are not offered a complete understanding or a shared interpretation of allegory. But whatever we say about children should be related to their comparison with “this generation.” Those children who are sitting in the marketplace are the ones of whom the prophet Isaiah speaks: “Behold, I and my children, whom God has given me.” And also the psalm: “The testimony of God is faithful, giving wisdom to children.” And elsewhere: “Out of the mouth of babies and sucklings you have achieved glory.” So those children sat in the marketplace or in the agora, which is described in Greek more plainly as where there are many items for sale. Because the Jews did not want to listen, the children not only spoke but shouted to them, at the top of their voices: “We sang to you, and you did not dance.” We challenged you to do good deeds at the sound of our song and to dance to our flute, just as David danced before the ark of the Lord, and you did not want to. “We lamented” and we challenged you to seek repentance, and you did not want to do even this, rejecting both proclamations, which were an exhortation as much to goodness as to repentance after committing a sin. It is no wonder you have despised the dual path to salvation since you scorned poverty and wealth alike. If you are pleased with poverty, why did John displease you? If wealth pleases you, why did the Son of Man displease you? You called one of these a man with a demon, the other a glutton and a drunkard. Therefore, because you did not want to accept either teaching, “wisdom has been vindicated by her children,” that is, the direction and teaching of God. I, who am the glory of God and the wisdom of God, have been acknowledged to have acted justly by my sons, the apostles, to whom my Father unveiled what he had hidden from wise, experienced people. — COMMENTARY ON Matthew 2.11.16

John Chrysostom ((as quoted by Aquinas, AD 1274)): Whence He puts this question, showing that nothing had been omitted that ought to be done for their salvation, saying, To whom shall I liken this generation?

We have played music to you, and ye have not danced; that is, I have showed you an unrestricted life, and ye are not convinced; We have mourned unto you, and ye have not lamented; that is, John lived a hard life, and ye heeded him not. Yet does not he speak one thing, and I another, but both speak the same thing, because both have one and the same object. For John came neither eating nor drinking, and they say, He hath a dæmon. The Son of man came &c.

He says therefore, Jesus came, as much as to say, I and John came opposite ways, to do the same thing; as two hunters chasing the same animal from opposite sides, so that it might fall into the hands of one of them. But all mankind admire fasting and severity of life; and for this reason it was ordained from his infancy that John should be so brought up, that the things that he should say should receive credit. The Lord also walked in this way when He fasted forty days; but He had other means of teaching men to have confidence in Him; for it was a much greater thing that John who had walked in this way should bear witness to Him, than that He Himself should walk in that way. Again, John had nothing to show besides his life, and his righteousness; whereas Christ had also the witness of His miracles. Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them.

What excuse then shall be given for them? Therefore He adds, And wisdom is justified of her children; that is, though ye were not convinced, yet have ye nothing whereof to accuse me, as also of the Father the Prophet speaks, That thou mightest be justified in thy sayings. (Ps. 51:4.) For though nought be effected in you by that goodness which is extended to you, yet He fulfils all His part that you may not have the shadow of excuse for your ungrateful doubt.

You should not be surprised at His using trite instances, such as that respecting the children; for He spoke to the weakness of His hearers; as Ezekiel spoke many things adapted to the Jews, but unworthy of the greatness of God. — Catena Aurea by Aquinas

John Chrysostom: “But whereunto shall I liken this generation?” saith He, “It is like unto children sitting in the market place, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.” This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet saith of the vineyard; “What ought I to have done to this vineyard, and have not done it? For whereunto,” saith He, “shall I liken this generation? It is like unto children sitting in the market, and saying, We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners.”

Now what He saith is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men’s fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit.

But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself.

And besides, John indeed exhibited no more than his life and conversation; for “John,” it is said, “did no sign,” but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans’ tables, and eating and drinking.

Let us ask the Jews then, “Is fasting a good thing, and to be admired? you should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, ye would have found yourselves in the kingdom.” But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He saith, “We have piped unto you, and ye have not danced;” that is, “I have exhibited the freer kind of life, and ye obeyed not:” and, “We have mourned, and ye have not lamented;” that is, “John followed the rugged and grave life, and ye took no heed.” And He saith not, “he this, I that,” but the purpose of both being one, although their modes of life were opposite, for this cause He speaks of their doings as common. Yea, for even their coming by opposite ways arose out of a most exact accordance, such as continued looking to one and the same end. What sort of excuse then can ye have after all this?

Wherefore He subjoined, “And wisdom is justified of her children;” that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet saith touching the Father, “That Thou mightest be justified in Thy sayings.” For God, though He should effect nothing more by His care over us, fulfills all His part, so as to leave to them that will be shameless not so much as a shadow of excuse for uncandid doubt.

And if the similitudes be mean, and of an ill sound, marvel not, for He was discoursing with a view to the weakness of His hearers. Since Ezekiel too mentions many similitudes like them, and unworthy of God’s majesty. But this too especially becomes His tender care.

And mark them, how in another respect also they are carried about into contradictory opinions. For whereas they had said of John, “he hath a devil,” they stopped not at this, but said the very same again concerning Him, taking as He did the opposite course; thus were they forever carried about into conflicting opinions.

But Luke herewith sets down also another and a heavier charge against them, saying, “For the publicans justified God, having received the baptism of John.” — Homily on the Gospel of Matthew 37

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.

And straightway He answers Himself, saying, It is like unto children sitting in the market-place, crying unto their fellows, and saying, We have played music to you, and ye have not danced; we have mourned, and ye have not lamented.

What is that He says, To their fellows? Were the unbelieving Jews then fellows of the Prophets? He speaks thus only because they were sprung of one stock. — Catena Aurea by Aquinas

Matthew 11:17

Cyril of Alexandria: When some children are dancing and others are singing a dirge, their purpose does not agree. Both sides find fault with their friends for not being in harmony with them. So the Jews underwent such an experience when they accepted neither the gloominess of John the Baptist nor the freedom of Christ. They did not receive help one way or another. It was fitting for John as a lowly servant to deaden the passions of the body through very hardy training, and for Christ by the power of his Godhead freely to mortify the sensations of the body and the innate practice of the flesh, and to do so without reliance on strenuous ascetic labors. Nevertheless John, “while he was preaching the baptism of repentance,” offered himself as a model for those who were obliged to lament, whereas the Lord “who was preaching the kingdom of heaven” similarly displayed radiant freedom in himself. In this way Jesus outlined for the faithful indescribable joy and an untroubled life. The sweetness of the kingdom of heaven is like a flute. The pain of Gehenna is like a dirge. — FRAGMENTS 142-43

Theophylact of Ohrid: . It is the malcontent nature of the Jews that He is speaking of here. For as they were cantankerous, neither John’s asceticism nor Christ’s simplicity pleased them. They were like foolish little children who are never satisfied — whether one cries for them or plays the pipe for them, they are not pleased.

Matthew 11:18

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Cont. Faust. xvi. 31.) I would that the Manichæans would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink—but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence then is it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, eating and drinking. It would be strange that he who ate locusts and honey, should be said to come neither eating nor drinking, and that he who ate only bread and herbs, should be said to come eating and drinking. — Catena Aurea by Aquinas

Hilary of Poitiers: “Wisdom has been vindicated by her children.” Those who resist the kingdom of heaven tear apart heaven itself in attempting to justify themselves. The action of Wisdom is just, because she has transferred her gift from the obstinate and faithless to the faithful and obedient covenant people. However, it is useful in this place to consider carefully the virtue of the remark “Wisdom has been proved right by her actions,” which Jesus certainly said about himself. For Jesus is Wisdom itself not because of his acts of power but by his very nature. Everything has capability, but capability is demonstrated in actions. Thus an act of goodness is not the same as goodness itself, just as an effect is distinguishable from its cause. — Commentary on Matthew 9.9

Theodore Stratelates: Christ himself was judged by those who believed in him to be the living, foundational wisdom, who managed everything justly. Although he was treated spitefully by the unbelieving Jews, he did not stop speaking kindly to the Jews and calling them to be his children. — FRAGMENT 77

Theodore of Mopsuestia: Those who were looking for the truth, he says, accepted the leadership of John and of Christ. It changed their lives. They managed this wisdom for the benefit of those who were searching. He calls the things that have happened wisely, wisdom. The Jews did not believe in Christ, either through the fasting and ascetic life of John or through the submissive mode of life and providential citizenship of Christ the Lord himself. Still, he who fulfilled everything wisely by neglecting none of those things that contributed to their profit and salvation was judged harshly by them. And no longer hereafter could they accuse him, because Jesus fulfilled all his promises and did not leave behind for them a shadow either of unkindness or of ingratitude. — FRAGMENT 62

Matthew 11:19

Augustine of Hippo: Const. Faust., xvi, 31: I would that the Manichaens would tell me what Christ ate and drank, who here speaks of Himself as eating and drinking in comparison of John, who did neither. Not indeed that John drank nothing at all, but that he drank neither wine nor strong drink—but water only. Not that he dispensed altogether with food, but that he ate only locusts and wild honey. Whence thenis it said of him that he came neither eating nor drinking, except that he used not that food which the Jews used? Unless therefore the Lord had used this food, He would not have been said to have been, in comparison of John, “eating and drinking.” It would be strange that he who ate locusts and honey, should be said to come “neither eating nor drinking,” and that he who ate only bread and herbs, should be said to come eating and drinking. Again, John had nothing to show besides his life, and his righteousness; whereas Christ had also the witness of His miracles. Leaving therefore to John the representation of fasting, He Himself walked in a contrary way, entering to the table of the publicans, and eating and drinking with them.

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Quæst. Ev. ii. 11.) Or, Wisdom is justified of her children, because the holy Apostles understood that the kingdom of God was not in meat and drink, but in patient enduring; such persons neither does abundance lift up, nor want cast down, but as Paul spoke, I know how to abound, and to suffer want. (Phil. 4:12) — Catena Aurea by Aquinas

Tertullian: is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that “the kingdom of heavens” is “children’s; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman’s (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias” ); while that “man gluttonous and toping,” the “frequenter of luncheons and suppers, in the company of publicans and sinners,” sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be. — On Monogamy

Tertullian: Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a “strange” name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins “sinners” to “publicans,” it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them. — On Modesty

Tertullian: Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, “Not such a fast hath the Lord elected,” that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; “that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; " while Himself withal was wont to eat and drink till He made Himself noted thus; “Behold, a gormandizer and a drinker: " (finally), that so, too, does the apostle teach that “food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not. — On Fasting

Theophylact of Ohrid: He compares John’s way of life to mourning, for John showed great severity both in words and deeds, and His own life on earth He compares to piping, that is, to the sound of the flute. For the Lord was most gracious and pleasing, condescending to all that He might win all, bringing the good tidings of the kingdom, and He was not severe in appearance as was John.

. This is what He is saying: so, then, since neither John’s life nor My own pleases you, but you scorn all the means of salvation, I Who am Wisdom am justified [that is, shown to be righteous, and vindicated]. Therefore you will have no excuse but will be utterly condemned. For I, on My part, have done everything, yet you, by your refusal to believe, prove that I Who omitted nothing am justified.

Matthew 11:20

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Cons. Ev. ii. 32.) Luke also gives this as spoken in continuation of some other of the Lord’s discourses; from which it appears that he has rather followed the actual order of events; Matthew to have followed his recollection. Or the words of Matthew, Then began he to upbraid the towns, must be taken, as some think, as expressing some particular time by the word then, but not referring generally to that time in which the many other things here told were done and said. Whoever, therefore, thinks thus must suppose that this was spoken twice. And when we find in the same Evangelist some things spoken by the Lord at two different times—like that in Luke concerning the not taking a scrip for their journey,—what wonder is it if any thing else, which was twice spoken, is found once severally in two several Gospels in the actual connection in which it was spoken, which connection is different, because they are two different occasions on which it is related to have been spoken? — Catena Aurea by Aquinas

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (ap. Anselm.) Thus far He had brought His accusation against the Jews in common; now against certain towns by name, in which he had specially preached, and yet they would not be converted; whence it is said, Then began he to upbraid the cities in which most of his mighty works were done, because they had not repented. — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xxxv. 6.) In sackcloth is the roughness which denotes the pricking of the conscience for sin, ashes denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Mystically; Neither did the preaching of John bend the Jews, to whom the law seemed burdensome in prescribing meats and drinks, difficult and grievous, having in it sin which He calls having a dæmon—for from the difficulty of keeping it they must sin under the Law. Nor again did the preaching of the Gospel with freedom of life in Christ please them—by which the hardships and burdens of the Law were remitted, and publicans and sinners only believed in it. Thus, then, so many and so great warnings of all kinds having been offered them in vain, they are neither justified by the Law, and they are cast off from grace; Wisdom, therefore, is justified of her children, by those, that is, who seize the kingdom of heaven by the justification of faith, confessing the work of wisdom to be just, that it has transferred its gift from the rebellious to the faithful. — Catena Aurea by Aquinas

Jerome: Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them. If we ask where it is written that our Lord performed miracles in Chorazin and Bethsaida, we read above: “And he went around to all the towns and villages, curing every infirmity” and the rest. Thus among the other towns and villages it must be judged that the Lord performed miracles in Chorazin and Bethsaida as well. — COMMENTARY ON Matthew 2.11.22

Jerome ((as quoted by Aquinas, AD 1274)): His upbraiding of the towns of Corozaim, Bethsaida, and Capharnaum, is set forth in this chapter, because He therefore upbraided them, because after He had such mighty works and wonders in them they had not done penitence. Whence He adds, Wo for thee, Corozaim! wo for thee, Bethsaida!

In this word Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence.

And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes.

We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, And he went about the towns and villages, healing all sicknesses, &c. (ch., 9:35.) among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida.

This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them.

In other copies we find, And thou, Capharnaum, that art exalted to heaven, shalt be brought down to hell; and it may be understood in two different ways. Either, thou shalt go down to hell because thou hast proudly resisted my preaching; or, thou that hast been exalted to heaven by entertaining me, and having my mighty wonders done in thee, shalt be visited with the heavier punishment, because thou wouldest not believe even these.

In Capharnaum, which is interpreted ’the most fair town,’ Jerusalem is condemned, to which it is said by Ezekiel, Sodom is justified by thee. (Ezek. 16:52)

The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God’s judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judæa, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, Go not into the way of the Gentiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe. — Catena Aurea by Aquinas

Jerome: (Verse 20.) Then he began to reproach the cities in which most of his miracles had been performed, because they did not repent. The reproach of the cities of Chorazin, Bethsaida, and Capernaum is explained by the heading of this chapter. He reproached them because after performing many miracles and signs, they did not repent. — Commentary on Matthew

John Chrysostom ((as quoted by Aquinas, AD 1274)): That you should not say that they were by nature evil, He names Bethsaida, a town from which the Apostles had come, namely, Philip, and two pair of the chief of the Apostles, Peter and Andrew, James and John.

This makes the accusation heavier, for it is a proof of extreme wickedness, that they are worse, not only than any then living, but than the wickedest of all past time. — Catena Aurea by Aquinas

John Chrysostom: Then He proceeds to upbraid the cities now that wisdom hath been justified; now that He hath shown all to be fully performed. That is, having failed to persuade them, He now doth but lament over them; which is more than terrifying. For He had exhibited both His teaching by His words, and His wonder-working power by His signs. But forasmuch as they abode in their own unbelief, He now does but upbraid.

For “then,” it is said, “began Jesus to upbraid the cities, wherein most of His mighty works were done, because they repented not; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!”

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

“For if,” saith He, “the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for thee.”

And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they.

Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, “Thou hast justified thy sisters in all thy sins.” Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this doth He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them. — Homily on the Gospel of Matthew 37

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): Corozaim, which is interpreted ‘my mystery,’ and Bethsaida, ’the house of fruits’ or, ’the house of hunters,’ are towns of Galilee situated on the shore of the sea of Galilee. The Lord therefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent.

Tyre and Sidon axe cities of Phœnicia. Tyre is interpreted ’narrowness,’ and Sidon ‘hunting;’ and denote the Gentiles whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel.

We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven. Thou shalt go down even to hell.

And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day.

The Lord, who knows all things, here uses a word expressing uncertainty—perhaps, to show that freedom of choice is left to men. But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven.

We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily. — Catena Aurea by Aquinas

Theophylact of Ohrid: After showing that He had done everything that He ought to have done, and they remained unrepentant, then He upbraids them.

Matthew 11:21

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (De Don. Pers. 9.) It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity.

(De Don. Pers. 10.) A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there; because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise, The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ’s many miracles; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. (John 12:37) Not in this way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them. — Catena Aurea by Aquinas

Jerome: (Verse 21, 22.) Woe to you, Chorazin; woe to you, Bethsaida: for if the mighty works had been done in Tyre and Sidon, which have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Chorazin and Bethsaida, cities of Galilee, are mourned by the Savior because despite the many signs and miracles, they did not repent, and are surpassed by Tyre and Sidon, idolatrous cities given to vice. They are preferred, however, because Tyre and Sidon have only violated natural law, whereas these, after transgressing natural law, have also disregarded the signs that were performed among them. We are inquiring where it is written that the Lord performed signs in Chorazin and Bethsaida. Above, we read: ‘And he went through all the cities and villages, teaching in their synagogues, and proclaiming the gospel of the kingdom and healing every disease and every affliction’ (Matthew 9:35). Therefore, among the other cities and villages, it is to be presumed that the Lord also performed signs in Chorazin and Bethsaida. — Commentary on Matthew

Tertullian: The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His “miracles.” — On Modesty

Theophylact of Ohrid: So that you might understand that those who did not believe were evil not by nature, but by choice, He calls to mind Bethsaida, the city of Andrew, Peter, Philip and the sons of Zebedee. Evil does not come from nature, but from our own choice; for if it came from nature, these apostles too would have been evil.

Matthew 11:22

Theophylact of Ohrid: . He says that the Jews are worse than the inhabitants of Tyre and Sidon, for the Gentile inhabitants of Tyre transgressed only the natural law while the Jews transgressed the Mosaic law as well. For the former did not see miracles, but the latter have both seen and slandered. Sackcloth is a symbol of repentance, and ashes and dust are what mourners put on their heads.

Matthew 11:23

Jerome: (Vers. 23, 24.) Because if in Sodom (or, as some say, in Sidon) the miracles had been done that have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you that it will be more tolerable for the land of Sodom on the day of judgment than for you. Let the prudent reader ask and say whether Tyre and Sidon and Sodom could have repented at the preaching of the Savior and the signs of miracles, and it is not their fault that they did not believe, but the sin of silence is in him who did not want to preach repentance to those who would have acted on it. To which the easy and clear answer is: to be ignorant of the judgments of God, and to not know the sacraments of his dispensations. The purpose was for the Lord to not exceed the boundaries of Judea, so as not to give the Pharisees and priests a just occasion for persecution. Therefore, before the passion, he commanded the apostles: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Matthew 10:5). Therefore, Chorazin and Bethsaida are condemned because they refused to believe in the present Lord. Tyre and Sidon are justified because they believed in his apostles. Do not question the times when you witness the salvation of the believers. However, in Capernaum, which means the most beautiful town, unbelieving Jerusalem is condemned, to whom it is said through Ezekiel: Sodom was justified because of you (Ezek. XVI, 52). — Commentary on Matthew

Jerome: This means one of two things. You will sink to hell for the reason that you most arrogantly opposed my prophecy. Or, although you have received so much privilege in being raised to heaven by my kind generosity, by my miracles and by my acts of goodness, even then you will be battered by a greater punishment because you did not care to believe them. .

Jerome: (Verse 23) And you, Capernaum, will you be exalted to heaven? You will go down to the realm of the dead. In another version, we find: And you, Capernaum, which was exalted to heaven, will descend to the depths. And there are two different understandings. Perhaps you will descend to the depths because you have proudly resisted my preaching. Or perhaps because you, exalted to heaven in my presence and witnessing my signs and miracles, having such privilege, will be punished with greater sufferings for refusing to believe in them as well. — Commentary on Matthew

Tertullian: Sodom also, and Gomorrah, would have escaped if they had fasted. This remedy even Ahab acknowledges. — On Fasting

Theodore Stratelates: Many were the miracles Jesus performed in the city of Capernaum. For this reason it was all the more necessary that those who dwelled there should believe. This city was for a time “lifted up unto heaven” on account of the miracles. But on account of the sin and unbelief of its inhabitants, an even more dreadful fall occurred, and they were “brought down to Hades.” Christ was the steward. When the time was right, the Word became incarnate and performed miracles. He chastised Gentiles and Jews proportionately. Tyre and Sidon transgressed only natural law, but the Jews, who disobeyed Christ, transgressed the law of Moses and the prophets. Jesus said this even more sternly when he wished to point out that their wickedness was greater by comparison. For, if not these things, then other things might have happened in Tyre and Sidon, and even in Sodom and Gomorrah, if they had come to repentance. But, as I said, he presents this comparison in order more forcefully to demonstrate their wickedness. — FRAGMENT 78

Matthew 11:24

Hilary of Poitiers: The curse of disobedience is distinguished from the blessing of obedience. It was necessary for the Jews to be admonished. The ill will of their faithlessness is highlighted by the extraordinary grace of his works there. The Jews were censured by the example of the faithful, to whom salvation came entirely from faith. But these cities displayed no change whatever at Jesus’ actions.

At Bethsaida and Capernaum the mute praised the Lord with their voices, the blind saw, the deaf heard, the lame ran about, and the dead came alive, yet astonishment at such great miracles did not produce any disposition for faith. Hearing about the deeds alone ought to have called them to awe and to faith. Yet this unresponsiveness is found not only in the small sins of Tyre and Sidon but also with the great sins of Sodom and Gomorrah. The desire for belief would perhaps have come closer to them if these remarkable acts of virtue had really touched them. — Commentary on Matthew 11.10

Jerome: The wise reader may inquire and say, “If Tyre, Sidon and Sodom could repent at the admonishment of our Savior and at his wonderful miracles, they are not to blame because they did not at first believe. But the fault of silence rests in the one who did not want to preach even to those who were likely to repent.”

To this charge the response is easy and clear: We do not fathom the decisions of God. We do not know the secrets of his singular acts of dispensation.… Chorazin and Bethsaida were condemned because they did not want to believe in our Lord even when he was with them in person. Meanwhile Tyre and Sidon were pardoned because they believed the apostles. So do not try to fathom the precise time or place when you may expect the salvation of the believers. It was unexpectedly in Capernaum, a very beautiful town, that unbelieving Jerusalem was condemned. To this city there was an ironic reply in Ezekiel: “Sodom has been vindicated on account of you.” — Commentary on Matthew 2.11.23

Rabanus Maurus: Coro aim, which is interpreted ‘my mystery,’ and Bethsaida, ‘the house of fruits,’ or, ‘the house of hunters,’ are towns of Galilee situated on the shore of the sea of Galilee. The Lord herefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. We at this day see the words of the Saviour fulfilled; Coro aim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

Theophylact of Ohrid: Capernaum was exalted as the city of Jesus, for it was made as glorious as if it were His birthplace, yet it derived no benefit from this because it did not believe. On the contrary, it is rather because of this that it has been condemned to hades, that, while having such a citizen, it derived no benefit from Him. From the fact that the name “Capernaum” means “place of comfort and consolation,” see that even though one has once been deemed worthy to become a place of the Comforter, that is, of the Holy Spirit, but then becomes haughty in mind, though he had been lifted up to heaven, he falls on account of his haughtiness. Tremble, then, O man!

Matthew 11:25

Augustine of Hippo: Jesus says, “My Father, Lord of heaven and earth,” Father of him through whom all things were made. Surely all creation is embraced by these two nouns heaven and earth. Therefore the first book of God’s Scripture says, “In the beginning God made heaven and earth.” And “my help is from the Lord, who made heaven and earth.” By the name of heaven is understood whatever is in heaven, and by the name of earth is understood whatever is on earth. Thus, by mentioning these two parts of creation no aspect of creation is overlooked, since the created object is either here or there. Moreover, when the Son speaks to his Father his confession, Jesus admonishes us that confession is owed to God not for our sins alone. For very often when it is heard in the Scriptures, “You shall confess to the Lord,” many who hear this beat their breasts in remorse. They do not recall that the term confession means anything else except their accustomed use when they show repentance, confessing their sins and awaiting their just deserts from God, not because they deserve to suffer but because God deems it worthy to act mercifully. But if there were not confession in the act of praise, Jesus would not say, “I confess to you, Father,” since he had no sin to confess. It is said in another book of the Scripture: “You shall confess to the Lord” and say in your confession that “all the works of the Lord are very good.” This is certainly a confession of praise and not of fault. — SERMON 68.2

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (Serm. 67. 1.) If Christ, from whom all sin is far, said, I confess, confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto thee, it is, I praise Thee, not I accuse Myself.

(Serm. 67. 5.) That the wise and understanding are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes; for who are babes but the humble? — Catena Aurea by Aquinas

Cyril of Alexandria: He employs the phrase “I confess you” in accordance with human custom. Instead of saying “I acknowledge you,” he brings in the phrase “I glorify you.” For it is customary in the divinely inspired Scripture for the word confession to be taken in some such a sense. It is written, “Let the people give thanks,” Lord, “to your great name, because it is formidable and holy.” And again, “I will give thanks to you, Lord, with all my heart.”7But those who are perverted in mind say, “Look here, if he renders thanks to the Father, how then is he not less than the Father?” To this objection one who knows how to guard the doctrines of truth might say, “My good man, what prevents the consubstantial Son from accepting and praising his own Father, who through him saves what is under heaven? If you believe because of this confession that he is in a lesser position than the Father, look also at what comes next. Jesus acknowledges and calls his Father Lord of heaven and earth. For he confesses him as ‘Lord of heaven and earth’ and at the same time he calls upon him as ‘Father.’ But the Son of God who is ruler of all is in every way with him the Lord and Master of all, not as one worse or differing in substance, but as God from God. He is crowned with equal renown, having substantially with him equality in everything whatsoever.” — FRAGMENT 145

Epiphanius Scholasticus: And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that “they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth.” — INTERPRETATION OF THE GOSPELS 26.11

Glossa Ordinaria ((as quoted by Aquinas, AD 1274)): (non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth.

(ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally, — Catena Aurea by Aquinas

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xxvii. 13.) He says not’ to the foolish,’ but to babes, showing that He condemns pride, not understanding.

(Mor. xxv. 14.) In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others showing that that cannot be unrighteous which is willed by Him that is righteous. — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.

The justice of this the Lord confirms by the sentence of the Father’s will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee. — Catena Aurea by Aquinas

Jerome ((as quoted by Aquinas, AD 1274)): Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; That thou hast hid these things from the wise and understanding, and hast revealed them unto babes.

In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them. — Catena Aurea by Aquinas

Jerome: (Verse 25) At that time, Jesus answered and said: I confess to you, Father, Lord of heaven and earth. Confession, not always repentance, but also signifies thanksgiving, as we often read in the psalms. Let those who calumniate the Savior for calling his Father the Lord of heaven and earth, not as one who is born, but as one who is created, hear. For if he is also a creature, and a creature can call its creator father, it would be foolish not to call both himself and the Lord of heaven and earth, or Father, in the same way.

74 Because you have hidden these things from the wise and prudent and have revealed them to little ones. He gives thanks and rejoices in the Father, because the sacraments of his coming have been revealed to the apostles, which the scribes and Pharisees, who consider themselves wise, have ignored, and in their own sight, prudent. Wisdom has been justified by her children. — Commentary on Matthew

John Chrysostom: Seest thou, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, “The kingdom of Heaven suffereth violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, “I make acknowledgment to Thee,” here is, “I thank Thee.” “I thank Thee,” He saith, “because Thou hast hid these things from the wise and prudent.”

What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, “I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you.” You see, neither doth Paul therefore rejoice, because they were “servants of sin,” but because being such, they had been so highly favored.

Now by the “wise,” here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them “wise,” He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, “thou hast revealed it to fools.” but “to babes;” to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.” For thus is God’s grace manifested.

But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, “Cast not the holy things unto dogs,” this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father’s, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; “For so,” saith He, “it seemed good in Thy sight:” that is, “so it pleased Thee.”

And wherefore was it hidden from them? Hear Paul, saying, that “Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God.” Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God’s revelation. But Luke saith, that “at the very hour,” when the seventy came telling Him about the devils, then He “rejoiced” and spake these things, which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, “do you also,” saith He, “fear, and continue babes.” For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, “Thou hast hid,” doth He mean that it is all God’s doing: but as when Paul saith, “He gave them over to a reprobate mind,” and, “He hath blinded their minds,” it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, “Thou hast hid.” — Homily on the Gospel of Matthew 38

John Chrysostom ((as quoted by Aquinas, AD 1274)): (Horn. xxxviii.) Or when He says, The wise, He does not speak of true wisdom, but of that which the Scribes and Pharisees seemed to have by their speech. Wherefore He said not, ‘And hast revealed them to the foolish,’ but, to babes, that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility.

That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow; He does not therefore joy on this account, but He joys that these have known what the wise have not known.

These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out dæmons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of them-pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, God gave them, over to a reprobate mind, (Rom. 1:28), he does not mean that God did this, but they who gave Him cause, so here, Thou hast hid these things from the wise and understanding. And wherefore were they hid from them? Hear Paul speaking, Seeking to set up their own righteousness, they were not subject to the righteousness of God (Rom. 10:3.) — Catena Aurea by Aquinas

Origen of Alexandria: Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father’s good pleasure now to hide this mystery about himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill his purpose, nor did Christ’s coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace. The justice of God’s good pleasure is here passed over in silence, but elsewhere it is clearly displayed. God’s good will is not irrational. People do not fail to attain knowledge and wisdom about it for any reason other than their own deficiencies. — FRAGMENT 239

Tertullian: His “Father” He Himself adores. When acknowledged by Peter as the “Christ (the Son) of God,” He does not deny the relation. — Against Praxeas

Tertullian: He exults in spirit when He says to the Father, “I thank Thee, O Father, because Thou hast hid these things from the wise and prudent.” He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father. — Against Praxeas

Theodore Stratelates: Jesus called the Jews wise, either because they were entrusted with the oracles of God or because they were evil-doers and wise at doing evil, but he called the apostles children. He called the scribes and Pharisees wise, though they did not really possess wisdom but only what appeared to be wisdom because of their cleverness with words. He called the fishermen, who were unskilled in evil, children. In this way, the grace of God was clearly manifested as Jesus made himself known to simple men.… And even if it was Christ himself who, for the most part, did these things, nevertheless, by giving thanks for them as things done by the Father, he shows that they share a common will and gives thanks for God’s love for us in the things by which we have received benefit. — FRAGMENT 80

Theophylact of Ohrid: . This is what He is saying: I thank Thee, Father, that the Jews who seem to be wise and knowledgeable of the Scriptures did not believe, while the unlearned and the babes believed and recognized the mysteries. God hid the mysteries from those who seemed wise, not out of malice, or so as to cause ignorance, but because of their unworthiness, stemming from the very fact that they thought that they were wise. For he who thinks himself to be wise and is bold in his own knowledge does not call upon God. So then God, not having been called upon, gives him neither help nor revelation. Furthermore, God, out of His very love for man, does not reveal the mysteries to the multitude lest they be punished the more for first knowing the mysteries and then scorning them.

Matthew 11:26

Jerome: (Verse 26.) Yes, Father, because it was pleasing to You in this way. Speaking with affection to the Father, that the work begun in the apostles may be completed. — Commentary on Matthew

Theophylact of Ohrid: Here He shows the Father’s love for man, in that the Father revealed the mysteries to the babes, without having been called upon by anyone to do so, but because it so pleased Him to do from the beginning. For [the Greek word for “good will”] eudokia means both “will” and “pleasure.”

Matthew 11:27

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): (cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself. — Catena Aurea by Aquinas

Clement of Alexandria: But “no one is good,” except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, “No man knew the Father,” who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen. — The Instructor Book 1

Cyril of Alexandria: The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, “Everything has been handed down to me” so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father’s. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son. — FRAGMENT 148

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father. — Catena Aurea by Aquinas

Hilary of Poitiers: So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father. — Commentary on Matthew 11.12

Jerome ((as quoted by Aquinas, AD 1274)): For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it. — Catena Aurea by Aquinas

Jerome: The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God. — COMMENTARY ON Matthew 2.11.27

Jerome: (Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer. — Commentary on Matthew

John Chrysostom: For since He had said, “I thank Thee, because Thou hast hid them, and hast revealed them unto babes;” to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, “All things are delivered unto me of my Father.” And to them that are rejoicing, because the devils obey them, “Nay, why marvel,” saith He. “that devils yield to you? All things are mine; All things are delivered unto me.”

But when thou hearest, “they are delivered,” do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; “And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son.” Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, “All things are delivered unto me of my Father,” He adds, “And what marvel,” so He speaks, “if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance.” Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, “No man knoweth the Father but the Son.”

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, “Thou hast revealed them unto babes,” He signifies this also to pertain to Himself; for “neither knoweth any man the Father,” saith He, “save the Son, and he to whomsoever the Son is willing to reveal Him;” not “to whomsoever He may be enjoined,” “to whomsoever He may be commanded.” But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, “No man cometh unto the Father, but by me.”

And thereby he establishes another point also, His being in harmony and of one mind with Him. “Why,” saith He, “I am so far from fighting and warring with Him, that no one can even come to Him but by me.” For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, “Neither knoweth any man the Father, save the Son,” He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, “We know in part, and we prophesy in part.” — Homily on the Gospel of Matthew 38

John Chrysostom ((as quoted by Aquinas, AD 1274)): These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out dæmons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of them-pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, God gave them, over to a reprobate mind, (Rom. 1:28), he does not mean that God did this, but they who gave Him cause, so here, Thou hast hid these things from the wise and understanding. And wherefore were they hid from them? Hear Paul speaking, Seeking to set up their own righteousness, they were not subject to the righteousness of God (Rom. 10:3.)

Because He had said, I confess unto thee, Father, because thou hast hid these things from the wise, that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, All things are committed to me by my Father. Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all.

By this that He only knows the Father, He shows covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him?

When He says, Neither does any know the Father but the Son, He does not mean that all men are altogether ignorant of Him; but that none knows Him with that knowledge wherewith He knows Him; which may also be said of the Son. For it is not said of some unknown God (i. e. who was not the Creator.) as Marcion declares.

If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it. Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion. — Catena Aurea by Aquinas

Tertullian: Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him.” Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them. — The Prescription Against Heretics

Tertullian: With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: “No man knoweth the Father, save the Son.” For even in the Old Testament He had declared, “No man shall see me, and live. — Against Marcion Book II

Tertullian: With us, however, the Son alone knows the Father, and has Himself unfolded “the Father’s bosom. — Against Praxeas

Tertullian: Wherefore? Because “I came forth from the Father, and am come into the world” and, “I am the way: no man cometh unto the Father, but by me; " and, “No man can come to me, except the Father draw him; " and, “All things are delivered unto me by the Father; " and, “As the Father quickeneth (the dead), so also doth the Son; " and again, “If ye had known me, ye would have known the Father also. — Against Praxeas

Tertullian: He exults in spirit when He says to the Father, “I thank Thee, O Father, because Thou hast hid these things from the wise and prudent.” He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father. — Against Praxeas

Theophylact of Ohrid: . He says something great, “There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others.” Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

Theophylact of Ohrid: In His preceding words, He said to the Father, “Father, Thou hast revealed.” Lest you think that He Himself does nothing and that everything is of the Father, He says, “All things have been given to Me and both the Father and I have the same authority.” And when you hear “given” do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, “I have been given, that is, I have inherited, my father’s beauty.”

Matthew 11:28

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour? — Catena Aurea by Aquinas

Cyril of Alexandria: Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, “Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins.” — FRAGMENT 149

Desert Fathers: Joseph asked Poemen, ‘How should we fast?’ Poemen said, ‘I suggest that everyone should eat a little less than he wants, every day.’ Joseph said to him, ‘When you were a young man, didn’t you fast for two days on end?’ He said to him, ‘That’s right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king’s highway, for it is easy and light.’ — The Desert Fathers, Sayings of the Early Christian Monks

Gregory the Dialogist ((as quoted by Aquinas, AD 1274)): (Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world? — Catena Aurea by Aquinas

Hilary of Poitiers ((as quoted by Aquinas, AD 1274)): He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer. — Catena Aurea by Aquinas

Jerome: (Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalms 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel. — Commentary on Matthew

Jerome ((as quoted by Aquinas, AD 1274)): That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled. — Catena Aurea by Aquinas

John Chrysostom: Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. “For I,” saith He, “will give you rest.” He said not, “I will save you,” only; but what was much more, “I will place you in all security.”

“Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” Thus, “be not afraid,” saith He, “hearing of a yoke, for it is easy: fear not, because I said, ‘a burden,’ for it is light.”

And how said He before, “The gate is narrow and the way strait?” Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. “For not to another only dost thou become serviceable; but thyself also above all thou refreshest,” saith He. “For ye shall find rest unto your souls.”

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, “Of what art thou afraid?” saith He, “lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing.” Seest thou how in all ways He is leading them to humility? By His own doings: “Learn of me, for I am meek.” By what themselves are to gain; for, “Ye shall find,” saith He, “rest unto your souls.” By what He bestows on them; for, “I too will refresh you,” saith He. By rendering it light; “For my yoke is easy, and my burden is light.” So likewise doth Paul, saying, “For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory.”

And how, some one may say, is the burden light, when He saith, “Except one hate father and mother;” and, “Whosoever taketh not up his cross, and followeth after me, is not worthy of me:” and, “Whosoever forsaketh not all that he hath, cannot be my disciple:” when He commands even to give up our very life? Let Paul teach thee, saying, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” And that, “The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.” Let those teach thee, who return from the council of the Jews after plenty of stripes, and “rejoice that they were counted worthy to suffer shame for the name of Christ.” And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of “a yoke,” and called it “easy;” both named a burden, and added that it was “light;” that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, “Take my yoke upon you,” but before that, “Come, ye that labor and are heavy laden;” implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, “Ye that labor,” but also, “that are heavy laden.” This the prophet too was speaking of, when in that description of her nature, “As an heavy burden they weighed heavy upon me.” And Zacharias too, describing her, saith she is “A talent of lead.”

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable. — Homily on the Gospel of Matthew 38

John Chrysostom: But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other’s pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, “joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me.” Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue’s yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? “For learn,” saith He, “of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.” Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order’s sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here “find rest unto our souls,” and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen. — Homily on the Gospel of Matthew 38

John Chrysostom ((as quoted by Aquinas, AD 1274)): If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it. Herein also He instructs us that He is so one with the Father, that it is not possible for any to come to the Father, but through the Son. For this had above all things given offence, that He seemed to be against God, and therefore He strove by all means to overthrow this notion.

By what He had said, He brought His disciples to have a desire towards Him, showing them His unspeakable excellence; and now He invites them to Him, saying, Come unto me, all ye that labour and are heavy laden.

He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. And I will refresh you; not, I will save you, only; but that is much greater, I will refresh you, that is, I will set you in all quietness.

And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, And ye shall find rest for your souls. This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, therefore He adds, For my yoke is pleasant, and my burden light. — Catena Aurea by Aquinas

John Chrysostom: Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus “learn,” saith He, “of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.” Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen. — Homily on the Gospel of Matthew 3

John Chrysostom: Seest thou that everywhere practice is required, and the proof by works? “For by their fruits,” saith He, “ye shall know them.” And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second.

By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, “Learn of me,” saith He, “for I am meek and lowly in heart.” He did not say, “for I fasted,” although surely He might have spoken of the forty days, yet He saith not this; but, “I am meek and lowly in heart.” — Homily on the Gospel of Matthew 46

Rabanus Maurus ((as quoted by Aquinas, AD 1274)): (non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

The yoke of Christ is Christ’s Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

But how is Christ’s yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love. — Catena Aurea by Aquinas

Remigius of Rheims ((as quoted by Aquinas, AD 1274)): Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you. — Catena Aurea by Aquinas

Symeon the New Theologian: We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: “As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” [Ezekiel 33:11]? Do you not hear Him Who says: “Repent, for the Kingdom of Heaven is at hand” [Matthew 3:2]; and again: “Just so, I tell you, there is joy in heaven over one sinner who repents” (Luke 15:7, adapted)? Did He ever say to some: “Do not repent for I will not accept you,” while to others who were predestined: “But you, repent! because I knew you beforehand”? Of course not! Instead, throughout the world and in every church He shouts: “Come to Me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - “Second Ethical Discourse”

Theophylact of Ohrid: He calls all mankind, not only the Jews, but also the Gentiles. By those “that labour” understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are “heavy laden” are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Matthew 11:29

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God. — Catena Aurea by Aquinas

Augustine of Hippo: You are to “take my yoke upon you, and learn from me.” You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: “that I am meek and lowly in heart.” If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation. — SERMON 69.2

Jerome: [Daniel 4:10] “‘I saw, and behold there was a tree in the midst of the earth, and its height was very great…’” It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: “I beheld the impious man highly exalted and lifted up like the cedars of Lebanon” (Psalms 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: “Learn of Me, for I am meek and lowly in heart” (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as “his appearance”) - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar’s dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds’ eggs. — St. Jerome, Commentary on Daniel, CHAPTER FOUR

Matthew 11:30

Apollinaris of Laodicea: If the yoke is easy and the burden light, why did he call “the way” “narrow”? It is narrow to the careless, for to the zealous the Lord’s tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains. — FRAGMENT 67

Augustine of Hippo ((as quoted by Aquinas, AD 1274)): So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can? — Catena Aurea by Aquinas

Epiphanius Scholasticus: Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, “Let us burst their bonds and thrust their yoke from us.” For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ. — INTERPRETATION OF THE GOSPELS 26.24

Jerome: (Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted. — Commentary on Matthew

Tertullian: And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the “light burden” of the Lord. — On Monogamy

Theodore of Mopsuestia: How is it then that he himself demands a high degree of strictness? He answers, “You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul.” — FRAGMENT 67

Theophylact of Ohrid: . The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.