catena aurea matthew 11
1. And it came to pass, when Jesus had made an end of commanding his
twelve disciples, he departed to teach and to preach in their cities.
RABAN. The Lord having sent out His disciples to preach with the
foregoing instructions, Himself now fulfills 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.
CHRYS. 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.
REMIG. 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.
2. Now when John had heard in the prison the works of Christ, he sent two of his disciples,
3. And said to him, Are you he that should come, or do we look for another?
4. Jesus answered and said to them, Go and show John again those things which you do hear and see:
5. The blind receive their sight, and the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised up, and the poor have
the Gospel preached to them.
6. And blessed is he, whosoever shall not be offended in me.
GLOSS. 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 prison the works of Christ, sent two of his disciples to
say to him, Are you he that should come, or do we look for another?
GREG. We must inquire 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 takes away the sins of the world! - why,
when he was afterwards cast into prison, he should send his disciples
to ask, Are you he that should come, or do we look 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?
AMBROSE; 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 you, Lord; this shall not be to
you.
CHRYS. 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 takes 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.
GREG. 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
inquires 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.
JEROME; Hence he frames his question thus, Are you he that is to come?
Not, Are you He that has 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 You to the spirits beneath also; or whether You as the Son of
God may not taste death, but will send another to this sacrament?
CHRYS. But is this a more reasonable explanation than the other? for
why then did he not say, Are You He that is coming to the world
beneath? and not simply, Are you 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 in earth, and things under the earth.
GLOSS. 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.
HILARY; 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.
JEROME; Therefore he does not ask as being himself ignorant. But as the
Savior asks where Lazarus is buried, in order that they who showed Him
the sepulcher 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 in Him, and so might
learn through their master's inquiry. But John's disciples had somewhat
of bitterness and jealousy towards the Lord, as their former inquiry
showed, Why do you and the Pharisees fast often, but your disciples
fast not?
CHRYS. 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 inquiry might be unsuspected, and that from the
things themselves which they should see they might understand the
difference between him and Jesus.
HILARY; 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.
CHRYS. 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, You bear witness of yourself.
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 to them, Go and tell John what
you have heard and seen; 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.
JEROME; 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.
CHRYS. 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.
HILARY; This saying, that they were blessed from whom there should be
no offense 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.
GREG. 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. 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.
HILARY; 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 spoke 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.
AMBROSE; And perhaps the two disciples sent are the two people ; those of the Jews, and those of the Gentiles who believed.
7. And as they departed, Jesus began to say to the multitudes
concerning John, What went you out into the wilderness to see? A reed
shaken with the wind?
8. But what went you out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9. But what went you out for to see? A prophet? yea, I say to you, and more than a prophet.
10. For this is he, of whom it is written, Behold, I send my messenger
before your face, which shall prepare your way before you.
CHRYS. Sufficient had been now done for John's disciples; they returned
certified concerning Christ by the wonderful works which they had seen.
But it was necessary that the multitude also should be corrected, which
had conceived many things amiss from the question of John's disciples,
not knowing the purpose of John in sending them. They might say, He who
bare such witness to Christ, is now of another mind, and doubts whether
this be He. Does he this because he has jealousy against Jesus? Has the
prison taken away his courage? Or spoke he before but empty and untrue
words?
HILARY; 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.
CHRYS; As they departed, that He should not seem to speak flattery of
the man; and in correcting the error of the multitude, He does not
openly expose their secret suspicions, but by framing his words against
what was in their hearts, He shows that He knows hidden things. But He
said not as to the Jews, Why think you evil in your hearts? though
indeed it was evil that they had thought; yet it proceeded not from
wickedness, but from ignorance; therefore He spoke not to them harshly,
but answered for John, showing that he had not fallen from his former
opinion. This He teaches them, not by His word only, but by their own
witness, the witness of their own actions, as well as their own words.
What went you out into the wilderness to see? As much as to say, Why
did you leave the towns and go out into the wilderness? So great
multitudes would not have gone with such haste into the desert, if they
had not thought that they should see one great, and wonderful, one more
stable than the rock.
PSEUDO-CHRYS; 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.
CHRYS; And note that making no mention of any other fault, He clears
John of fickleness, which the multitude had suspected him of, saying, A
reed shaken by the wind?
GREG; 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,
JEROME; Was it for this you went out into the desert to see a man like
to 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 honor 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 you out for to see? A man clothed in
soft raiment?
CHRYS. Otherwise; That John is not as a waving reed, yourselves have
shown by going out to the desert to him. Nor can any say that John was
once firm, but has since become willful and wavering; for as some are
prone to anger by natural disposition, others become so by long
weakness and indulgence, so in inconstancy, some are by nature
inconstant, some become so by yielding to their own humor and
self-indulgence. But John was neither inconstant by natural
disposition; this he means by saying, What went you out for to see, a
reed shaken by the wind? Neither had he corrupted an excellent nature
by self-indulgence, for that he had not served the flesh is shown by
his raiment, his abode in the desert, his prison. Had he sought soft
raiment, he would not have dwelt in the desert but in kings' houses; Lo
they that are clothed in soft raiment, are in kings' houses.
JEROME; This teaches that an austere life and strict preaching ought to
shun kings' courts and the palaces of the rich and luxurious.
GREG; Let 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.
AUG. 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.
CHRYS. Having described his habits of life from his dwelling-place, his
dress, and the concourse of men to hear him, He now brings in that he
is also a prophet, But what went you out for to see? A prophet? yea, I
say to you, and more than a prophet.
GREG; The office of a prophet is to foretell 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.
JEROME; 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.
CHRYS; Then he shows in what respect He is greater, saying, This is he
of whom it is written, Behold, I send my messenger before your face.
JEROME; To add to this great worthiness of John, He brings a passage
from Malachias, in which he is spoken of as an Angel. 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.
GREG; 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.
CHRYS; He shows where it is that John is greater than the Prophets,
namely, in that he is nigh to Christ, as he says, I send before your
face, that is, near you, as those that walk next to the king's chariot
are more illustrious than others, so likewise is John because of his
nearness to Christ.
PSEUDO-CHRYS; Also the other Prophets were sent to announce Christ's
coming, but John to prepare His way, as it follows, who shall make
ready your way before you;
GLOSS: That is, shall open the hearts of your hearers by preaching repentance and baptizing.
JEROME; 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 unclean 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 strewn, 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 demons
GREG; 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 rigor, saying, Generation of vipers,
&c.
11. Verily I say to you, Among them that are born of women there
had not risen a greater than John the Baptist: notwithstanding he that
is least in the kingdom of heaven is greater than he.
CHRYS; 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.
RABAN; As much as to say; What need to recount one by one the praises
of John the Baptist; I say verily to 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 your son!
JEROME; 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.
PSEUDO-CHRYS; 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 has
none greater than Himself, is greater than all.
CHRYS; 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.
AUG; 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, you blessed of my Father, receive the kingdom, 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.
CHRYS; The kingdom of heaven, that is, in the spiritual; world and all
relating thereto. But some say that Christ spoke this of the Apostles.
JEROME; We understand it simply, that every saint who is ready 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.
12. And from the days of John the Baptist until now the kingdom
of heaven suffers violence, and the violent take it by force.
13. For all the prophets and the law prophesied until John.
14. And if you will receive it, this is Elias, which was to come.
15. He that has ears to hear, let him hear.
GLOSS: 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 suffers violence, and the violent take it by force.
GREG; 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.
JEROME; Because John the Baptist was the first who preached repentance
to the people, saying, Repent, for the kingdom of heaven is at hand:
rightly therefore from that day forth it may be said, that the kingdom
of heaven suffers 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.
HILARY; 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.
CHRYS; 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.
JEROME; 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.
CHRYS; Then He adds another token of him, saying, And if you will
receive it, this is Elias who was to come. The Lord speaks in
Malachias, I will send you Elias the Tishbite; and of the same again,
Behold, I send my messenger before your face.
JEROME; 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.
CHRYS; If you 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.
JEROME; That He says, This is Elias, is figurative, and needs to be
explained as what follows, shows; He that has ears to hear, let him
hear.
REMIG; As much as to say, Who so 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.
16. But to whom shall I liken this generation? It is like to children sitting in the markets, and calling to their fellows,
17. And saying, We have piped to you, and you have not danced; we have mourned to you, and you have not lamented.
18. For John came neither eating nor drinking, and they say, He has a devil.
19. The Son of man came eating and drinking, and they say, Behold a man
gluttonous, and a winebibber, a friend of Publicans and sinners. But
wisdom is justified of her children.
HILARY; 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.
CHRYS; 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?
GLOSS: By this generation He means the Jews together with Himself and
John. As though He had said; John is thus great; but you would believe
neither him nor Me, and therefore to whom shall I liken you?
REMIG; And straightway He answers Himself, saying, It is like to
children sitting in the market-place, crying to their fellows, and
saying, We have played music to you, and you have not danced; we have
mourned, and you have not lamented.
HILARY; 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.
JEROME; They say therefore, We have played music to you, and you have
not danced; i.e. We have called on you to work good works to our songs,
and you would not. We have lamented and called you to repentance, and
this you would not, rejecting both preaching, as well of exhortation to
virtue, as of repentance for sin.
REMIG; 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.
JEROME; The children are they of whom Isaiah speaks, Behold I, and the
children whom the Lord has given me. These children then sit in the
market-place, where are many things for sale, and say,
CHRYS; We have played music to you, and you have not danced; that is, I
have showed you an unrestricted life, and you are not convinced; We
have mourned to you and you have not lamented; that is, John lived a
hard life, and you 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 has a demon. The Son of man came &c.
AUG; I would that the Manichaeans 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.
CHRYS; 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 me 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.
JEROME; If then pleases you, why were you not satisfied with John? If
fullness, why not with the Son of man? Yet one of these you said had a
demon, the other you called a gluttonous man and drunkard.
CHRYS; What excuse then shall be given for them? Therefore He adds, And
wisdom is justified of her children; that is, though you were not
convinced, yet have you nothing whereof to accuse me, as also of the
Father the Prophet speaks, That you might be justified in your sayings.
For though nothing be effected in you by that goodness which is
extended to you, yet He fulfills all His part that you may not have the
shadow of excuse for your ungrateful doubt.
JEROME; 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.
HILARY; 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, by saying, that truly in creating Him of a Virgin the
Wisdom and Power of God were shown mightily. 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.
AUG; 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.
JEROME; Some copies read, Wisdom is justified of her works, for wisdom does not seek the witness of words, but of works.
CHRYS; 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.
HILARY; 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 demon
- 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.
20. Then he began to upbraid the cities where most of his mighty works were done, because they repented not:
21. Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty
works, which were done in you, had been done in Tyre and Sidon, they
would have repented long ago in sackcloth and ashes.
22. But I say to you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
23. And you, Capernaum, which are exalted to heaven, shall be brought
down to hell: for if the mighty works, which have been done in you, had
been done in Sodom, it would have remained until this day.
24. But I say to you, That it shall be more tolerable for the land of Sodom in the day of Judgment, than for you.
GLOSS: 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.
JEROME; His upbraiding of the towns of Corozaim, Bethsaida, and
Capernaum, 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, Woe for you, Corozaim! Woe for
you, Bethsaida!
CHRYS; 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.
JEROME; In this word. Woe, these towns of Galilee are mourned for by
the Savior, that after so many signs and mighty works, they had not
done penitence.
RABAN; 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.
JEROME; 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.
GREG; 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.
RABAN; Tyre and Sidon are cities of Phoenicia. 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 Savior
sets them free by the Gospel.
JEROME; 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. among the rest, therefore, we
may suppose that He wrought signs in Corozaim and Bethsaida.
AUG; It is not then true that His Gospel was not preached in those
times and places, in which He knew before 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 to 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.
JEROME; 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.
RABAN; We at this day see the words of the Savior 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.
REMIG; Capernaum was the metropolis of Galilee, and a noted town of
that province, and therefore the Lord mentions it particularly, saying,
And you, Capernaum, shall you indeed be exalted to heaven? You shall go
down even to hell.
JEROME; In other copies we find, And you, Capernaum, that are exalted
to heaven, shall be brought down to hell; and it may be understood in
two different ways. Either, you shall go down to hell because you have
proudly resisted my preaching; or, you that has been exalted to heaven
by entertaining me, and having my mighty wonders done in you, shall be
visited with the heavier punishment, because you would not believe even
these.
REMIG; 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 you had been done in Sodom, it
would perhaps have remained to this day.
CHRYS; 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.
JEROME; In Capernaum, which is interpreted the most fair town,
Jerusalem is condemned, to which it is said by Ezekiel, Sodom is
justified by you.
REMIG; 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 to 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 diverse
punishments in hell, as there are diverse mansions in the kingdom of
heaven.
JEROME; The careful reader will hesitate here; If Tyre and Sidon could
have done penitence at the preaching of the Savior, 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 Judea, 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 inquire into times when you see the salvation
of those that believe.
REMIG; 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.
AUG; A certain Catholic disputant of some note expounded this place of
the Gospel in the following way; That the Lord knew 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 knew 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 has 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. 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 predestined; 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.
ID; 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 he began 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?
25. At that time Jesus answered and said, I thank you, O Father,
Lord of heaven and earth, because You have hid these things from the
wise and prudent, and have revealed them to babes.
26. Even so, Father: for so it seemed good in your sight.
GLOSS: 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 to you, Father,
Lord of heaven and earth.
GLOSS: That is, Who makes heaven, or leaves in earthliness, whom you will. Or literally,
AUG; 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 to you, it is, I praise you, not I
accuse Myself.
JEROME; Let those hear who falsely argue, that the Savior 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 are Pharisees knew not, who
seemed to themselves wise, and understanding in their own eyes; That
you have hid these things from the wise and understanding and have
revealed them to babes.
AUG; That the wise and understanding are to be taken as the proud,
Himself opens to us when He says, and have revealed them to babes; for
who are babes but the humble?
GREG; He says not 'to the foolish', but to babes, showing that He condemns pride, not understanding.
CHRYS; 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 have 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.
HILARY; 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.
CHRYS; 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 nor
known.
HILARY; 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 you.
GREG; 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 home and the rejection of others; showing that that cannot be
unrighteous which is willed by Him that is righteous.
JEROME; 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.
CHRYS; 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 demons, 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
their pride, and therefore He says, Since on this account the mysteries
of God were hid from them, fear you, 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, he does not mean that God did
this, but they who gave Him cause, so here, You have 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.
27. All things are delivered to me of my Father: and no man knows the
Son, but the Father; neither knows any man the Father, save the Son,
and he to whomsoever the Son will reveal him.
CHRYS; Because He had said, I confess to you, Father, because you have
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.
JEROME; For if we conceive of this thing according to our weakness,
when he who received 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.
HILARY; (that we may not think that there is any thing less in Him than in God, therefore He says this.
AUG; For if He has anything less in His power than the Father has, then
all that the Father has, are not His; for by begetting Him 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.
HILARY; 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 knows the Son but the Father, nor
does any man know the Father, but the Son.
CHRYS; By this that He only knows the Father, He show 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 hat yet greater, namely to
know the Father and to be of the same substance with Him?
HILARY; 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.
CHRYS; 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 as
Marcion declares.
AUG; 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.
JEROME; Let the heretic Eunomius therefore blush here at who claims to
himself such a knowledge of the Father and the Son, as they have one of
another. 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.
AUG; 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.
ID; When if He said, None knows the Son but the Father. He did not add,
and he to whom the Father will reveal the Son. But when He said, None
knows 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.
CHRYS; 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
offense, that He seemed to be against God, and therefore He strove by
all means to overthrow this notion.
28. Come to me, all you that labor and are heavy laden, and I will give you rest.
29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest to your souls.
30. For my yoke is easy, and my burden is light.
CHRYS; 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 to me, all you who labor and are
heavy
laden.
AUG; Whence do we all thus labor, 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 to me, all you who labor, but that you should
not labor?
HILARY; He calls to Him those that were laboring under the hardships of
the Law, and those who are burdened with the sins of this world.
JEROME; That the burden of sin is heavy, the Prophet Zachariah bears
witness, saying, that wickedness sits upon a talent of lead. And the
Psalmist fills it up, your iniquities are grown heavy upon me.
GREG; 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.
CHRYS; He said not, Come you, 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 you, 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 then
refresh you, that is, I will set you in all quietness.
RABAN; I will not only take from you your burden, but will satisfy you with inward refreshment.
REMIG; 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.
RABAN; 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 honor; 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.
AUG; Not to create a world, or to do miracles in that world; but that I
am meek and lowly in heart. Would you be great? Begin with the least.
Would you build up a mighty fabric of greatness? First think of the
foundation of humility; for the mightier building any seek to raise,
the deeper let him dig for his foundation. Whither is the summit of our
building to rise? To the sight of God.
RABAN; We must learn then from our Savior to be meek in temper, and
lowly in mind; let us hurt none, let us despise none, and the virtues
which we have strewn in deed let us retain in our heart.
CHRYS; And therefore in beginning the Divine Law He begins with
humility, and sets before us a great reward, saying, And you 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.
HILARY; 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 knows in the Father.
GREG; 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?
HILARY; 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.
RABAN; But how is Christ's yoke pleasant, seeing it was said man above,
Narrow is the way which leads to life? That which yoke is entered upon
by a narrow entrance is in process of time made broad by the
unspeakable sweetness of love.
AUG; So then the they who with an unfearing neck have submitted to the
yoke of the Lord endure such hardships and dangers, that they seem
beneath to be called not from labor to rest, but from rest to labor.
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 burning, 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 nothing
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?
JEROME; 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.
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