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Saint Thomas Aquinas, Carlo Crivelli

Matthew 11

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Thomas Aquinas · Catena Aurea · Chapter 11

Passages · 147

Matthew 11:1

  • Rabanus Maurus on Matthew 11:1 — 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…vatican.va
  • John Chrysostom on Matthew 11:1 — 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.vatican.va
  • Remigius of Auxerre on Matthew 11:1 — 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…vatican.va

Matthew 11:2–6

  • Glossa Ordinaria on Matthew 11:2–6 — The Evangelist had shewn above how by Christ’s miracles and teaching, both His disciples and the multitudes had been instructed; he now shews how this instruction had reached even to John’s disciples, so that they…vatican.va
  • Gregory the Great on Matthew 11:2–6 — 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 sine of the world! — why, when he was…vatican.va
  • John Chrysostom on Matthew 11:2–6 — 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,…vatican.va
  • Gregory the Great on Matthew 11:2–6 (2) — 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…vatican.va
  • Jerome on Matthew 11:2–6 — 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…vatican.va
  • John Chrysostom on Matthew 11:2–6 (2) — But is this a more reasonable explanation than the other? for why then did he not say, Art Thou He that is coming to the world beneath? and not simply, “Art thou he that is to come?” And the reason of his seeking to…vatican.va
  • Glossa Ordinaria on Matthew 11:2–6 (2) — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:2–6 — 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…vatican.va
  • Jerome on Matthew 11:2–6 (2) — Therefore he does not ask as being himself ignorant. But as the Saviour asks where Lazarus is buried, [margin note John 11:23] in order that they who shewed Him the sepulchre might be so far prepared for faith, and…vatican.va
  • John Chrysostom on Matthew 11:2–6 (3) — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:2–6 (2) — 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…vatican.va
  • John Chrysostom on Matthew 11:2–6 (4) — 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…vatican.va
  • Jerome on Matthew 11:2–6 (3) — 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…vatican.va
  • John Chrysostom on Matthew 11:2–6 (5) — “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…vatican.va
  • Hilary of Poitiers on Matthew 11:2–6 (3) — This saying, that they were blessed from whom there should be no offence in Him, shewed them what it was that John had provided against in sending them. For John, through fear of this very thing, had sent his…vatican.va
  • Gregory the Great on Matthew 11:2–6 (3) — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:2–6 (4) — 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…vatican.va
  • Ambrose of Milan on Matthew 11:2–6 — And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.vatican.va

Matthew 11:7–10

  • John Chrysostom on Matthew 11:7–10 — Sufficient had been now done for John’s disciples; they returned certified concerning Christ by the wonderful works which they had seen. But it behoved that the multitude also should be corrected, which had conceived…vatican.va
  • Hilary of Poitiers on Matthew 11:7–10 — 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.”vatican.va
  • John Chrysostom on Matthew 11:7–10 (2) — “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…vatican.va
  • Pseudo-Chrysostom on Matthew 11:7–10 — They had not gone out at this time into the desert to see John, for he was not now in the deaert, but in prison; but He speaks of the past time while John was yet in the desert, and the people flocked to him.vatican.va
  • John Chrysostom on Matthew 11:7–10 (3) — 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?”vatican.va
  • Gregory the Great on Matthew 11:7–10 — 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…vatican.va
  • Jerome on Matthew 11:7–10 — 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…vatican.va
  • John Chrysostom on Matthew 11:7–10 (4) — Otherwise; That John is not as a waving reed, yourselves have shewn by going out unto the desert to him. Nor can any say that John was once firm, but has since become wilful and wavering; for as some are prone to…vatican.va
  • Jerome on Matthew 11:7–10 (2) — This teaches that an austere life and strict preaching ought to shun kings’ courts and the palaces of the rich and luxurious.vatican.va
  • Gregory the Great on Matthew 11:7–10 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 11:7–10 — 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…vatican.va
  • John Chrysostom on Matthew 11:7–10 (5) — 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 ye out for to see? A prophet? yea, I say unto…vatican.va
  • Gregory the Great on Matthew 11:7–10 (3) — The office of a prophet is to foretel things to come, not to shew them present. John therefore is more than a prophet, because Him whom he had foretold by going before Him, the same he shewed as present by pointing…vatican.va
  • Jerome on Matthew 11:7–10 (3) — 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.vatican.va
  • John Chrysostom on Matthew 11:7–10 (6) — Then he shews in what respect He is greater, saying, “This is he of whom it is written, Behold, I send my angel before thy face.”vatican.va
  • Jerome on Matthew 11:7–10 (4) — To add to this great worthiness of John, He brings a passage from Malachias, in which he is spoken of as an Angel. [ref Mal 3:1] We must suppose that John is here called an Angel, not as partaking the Angelic nature,…vatican.va
  • Gregory the Great on Matthew 11:7–10 (4) — 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.vatican.va
  • John Chrysostom on Matthew 11:7–10 (7) — He shews wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, “I send before thy face,” that is, near Thee, as those that walk next to the king’s chariot are more…vatican.va
  • Pseudo-Chrysostom on Matthew 11:7–10 (2) — 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;”vatican.va
  • Glossa Ordinaria on Matthew 11:7–10 — That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.vatican.va
  • Jerome on Matthew 11:7–10 (5) — 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…vatican.va
  • Gregory the Great on Matthew 11:7–10 (5) — 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.” [Matt…vatican.va

Matthew 11:11

  • John Chrysostom on Matthew 11:11 — 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…vatican.va
  • Rabanus Maurus on Matthew 11:11 — 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…vatican.va
  • Jerome on Matthew 11:11 — 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…vatican.va
  • Pseudo-Chrysostom on Matthew 11:11 — 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…vatican.va
  • John Chrysostom on Matthew 11:11 (2) — 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.vatican.va
  • Augustine of Hippo on Matthew 11:11 — The heretic [margin note: Manichee or Marcionite] 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…vatican.va
  • John Chrysostom on Matthew 11:11 (3) — The kingdom of heaven, that is, in the spiritual world, and all relating thereto. But some say that Christ spoke this of the Apostles.vatican.va
  • Jerome on Matthew 11:11 (2) — 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.vatican.va

Matthew 11:12–15

  • Glossa Ordinaria on Matthew 11:12–15 — 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…vatican.va
  • Gregory the Great on Matthew 11:12–15 — By the kingdom of heaven is meant the heavenly throne, wither 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…vatican.va
  • Jerome on Matthew 11:12–15 — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:12–15 — 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…vatican.va
  • John Chrysostom on Matthew 11:12–15 — 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…vatican.va
  • Jerome on Matthew 11:12–15 (2) — 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…vatican.va
  • John Chrysostom on Matthew 11:12–15 (2) — Then He adds another token of him, saying, “And if ye will receive it, this is Elias who was to come.” The Lord speaks in Malachias, “I will send you Elias the Tishbite;” [Mal 4:5] and of the same again, “Behold, I…vatican.va
  • Jerome on Matthew 11:12–15 (3) — 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…vatican.va
  • John Chrysostom on Matthew 11:12–15 (3) — “If ye will receive it,” shewing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ.vatican.va
  • Jerome on Matthew 11:12–15 (4) — 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.”vatican.va
  • Remigius of Auxerre on Matthew 11:12–15 — 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.vatican.va

Matthew 11:16–19

  • Hilary of Poitiers on Matthew 11:16–19 — 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.vatican.va
  • John Chrysostom on Matthew 11:16–19 — Whence He puts this question, shewing that nothing had been omitted that ought to be done for their salvation, saying, “To whom shall I liken this generation?vatican.va
  • Glossa Ordinaria on Matthew 11:16–19 — 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?vatican.va
  • Remigius of Auxerre on Matthew 11:16–19 — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:16–19 (2) — 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…vatican.va
  • Jerome on Matthew 11:16–19 — They say therefore, “We have played 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…vatican.va
  • Remigius of Auxerre on Matthew 11:16–19 (2) — 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.vatican.va
  • Jerome on Matthew 11:16–19 (2) — The children are they of whom Isaiah speaks, “Behold I, and the children whom the Lord has given me.” [Isa 8:18] These children then sit in the market-place, where are many things for sale, and say,vatican.va
  • John Chrysostom on Matthew 11:16–19 (2) — “We have played music to you, and ye have not danced;” that is, I have shewed 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,…vatican.va
  • Augustine of Hippo on Matthew 11:16–19 — 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…vatican.va
  • John Chrysostom on Matthew 11:16–19 (3) — 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…vatican.va
  • Jerome on Matthew 11:16–19 (3) — 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 daemon, the other ye called a gluttonous man, and drunkard.vatican.va
  • John Chrysostom on Matthew 11:16–19 (4) — 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…vatican.va
  • Jerome on Matthew 11:16–19 (4) — “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.vatican.va
  • Hilary of Poitiers on Matthew 11:16–19 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 11:16–19 (2) — 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…vatican.va
  • Jerome on Matthew 11:16–19 (5) — Some copies read, “Wisdom is justified of her works,” for wisdom does not seek the witness of words, but of works.vatican.va
  • John Chrysostom on Matthew 11:16–19 (5) — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:16–19 (4) — 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…vatican.va

Matthew 11:20–24

  • Glossa Ordinaria on Matthew 11:20–24 — 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…vatican.va
  • Jerome on Matthew 11:20–24 — 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…vatican.va
  • John Chrysostom on Matthew 11:20–24 — 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.vatican.va
  • Jerome on Matthew 11:20–24 (2) — 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.vatican.va
  • Rabanus Maurus on Matthew 11:20–24 — 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 herefore mourns for towns…vatican.va
  • Jerome on Matthew 11:20–24 (3) — 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…vatican.va
  • Gregory the Great on Matthew 11:20–24 — 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…vatican.va
  • Rabanus Maurus on Matthew 11:20–24 (2) — 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 Saviour sets them free…vatican.va
  • Jerome on Matthew 11:20–24 (4) — 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.” [9:35] among the rest, therefore, we may suppose…vatican.va
  • Augustine of Hippo on Matthew 11:20–24 — 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…vatican.va
  • Jerome on Matthew 11:20–24 (5) — 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…vatican.va
  • Rabanus Maurus on Matthew 11:20–24 (3) — 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.vatican.va
  • Remigius of Auxerre on Matthew 11:20–24 — 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…vatican.va
  • Jerome on Matthew 11:20–24 (6) — 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…vatican.va
  • Remigius of Auxerre on Matthew 11:20–24 (2) — 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…vatican.va
  • John Chrysostom on Matthew 11:20–24 (2) — 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.vatican.va
  • Jerome on Matthew 11:20–24 (7) — 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]vatican.va
  • Remigius of Auxerre on Matthew 11:20–24 (3) — The Lord, who knows all things, here uses a word expressing uncertainty — “perhaps,” to shew 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…vatican.va
  • Jerome on Matthew 11:20–24 (8) — 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…vatican.va
  • Remigius of Auxerre on Matthew 11:20–24 (4) — 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…vatican.va
  • Augustine of Hippo on Matthew 11:20–24 (2) — 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 Simon would fall from the faith after they had believed the miracles…vatican.va
  • Augustine of Hippo on Matthew 11:20–24 (3) — 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…vatican.va

Matthew 11:25–26

Matthew 11:27

  • John Chrysostom on Matthew 11:27 — 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…vatican.va
  • Jerome on Matthew 11:27 — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:27 — Or that we may not think that there is any thing less in Him than in God, therefore He says this.vatican.va
  • Augustine of Hippo on Matthew 11:27 — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:27 (2) — 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…vatican.va
  • John Chrysostom on Matthew 11:27 (2) — By this that He only knows the Father, He shews 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…vatican.va
  • Hilary of Poitiers on Matthew 11:27 (3) — 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.vatican.va
  • John Chrysostom on Matthew 11:27 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 11:27 (2) — 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.vatican.va
  • Jerome on Matthew 11:27 (2) — Let the heretic Eunomius [ed. note: Eunomius, the chief of the Anomaean branch of the Arians, taught that there was no mystery about the Divine nature. He is opposed by St. Basil, and by St. Chrysostom in his…vatican.va
  • Augustine of Hippo on Matthew 11:27 (3) — The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shews itself, and what we wish to convey, how much more the Word of God by which all things were…vatican.va
  • Augustine of Hippo on Matthew 11:27 (4) — 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 bet the Son,” He added, “And he to whom the Son will…vatican.va
  • John Chrysostom on Matthew 11:27 (4) — 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…vatican.va

Matthew 11:28–30

  • John Chrysostom on Matthew 11:28–30 — By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, “Come unto me, all ye that labour and are heavy laden.”vatican.va
  • Augustine of Hippo on Matthew 11:28–30 — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:28–30 — 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.vatican.va
  • Jerome on Matthew 11:28–30 — That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. [margin note: Zech 5:7] And the Psalmist fills it up, “Thy iniquities are grown heavy upon…vatican.va
  • Gregory the Great on Matthew 11:28–30 — 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…vatican.va
  • John Chrysostom on Matthew 11:28–30 (2) — 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…vatican.va
  • Rabanus Maurus on Matthew 11:28–30 — I will not only take from you your burden, but will satisfy you with inward refreshment.vatican.va
  • Remigius of Auxerre on Matthew 11:28–30 — “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.”vatican.va
  • Rabanus Maurus on Matthew 11:28–30 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 11:28–30 (2) — 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…vatican.va
  • Rabanus Maurus on Matthew 11:28–30 (3) — 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 shewn in deed let us retain in our heart.vatican.va
  • John Chrysostom on Matthew 11:28–30 (3) — 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…vatican.va
  • Hilary of Poitiers on Matthew 11:28–30 (2) — 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.vatican.va
  • Gregory the Great on Matthew 11:28–30 (2) — 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!vatican.va
  • Hilary of Poitiers on Matthew 11:28–30 (3) — 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,…vatican.va
  • Rabanus Maurus on Matthew 11:28–30 (4) — But how is Christ’s yoke pleasant, seeing it was said above, “Narrow is the way which leadeth unto life?” [Matt 7:14] That which is entered upon by a narrow entrance is in process of time made broad by the…vatican.va
  • Augustine of Hippo on Matthew 11:28–30 (3) — 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…vatican.va
  • Jerome on Matthew 11:28–30 (2) — 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…vatican.va

Scripture cited · 23 verses

Psalm 38:4 · Psalm 51:4 · Isaiah 8:18 · Isaiah 53:7 · Ezekiel 16:52 · Zechariah 5:7 · Malachi 3:1 · Malachi 4:5 · Matthew 3:7 · Matthew 7:14 · Matthew 16:22 · Matthew 25:34 · John 6:13 · John 11:23 · John 12:37 · John 19:26 · Romans 1:28 · Romans 10:3 · 1 Corinthians 1:23 · 1 Corinthians 1:24 · Philippians 2:10 · Philippians 4:12 · 1 Peter 3:3

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