1 When Jesus had concluded His discourse in the hearing of the people, He went to Capernaum.
Tertullian · AD 220 In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power.
Augustine of Hippo · AD 430 (de Con. Ev. l. ii. c. 20.) Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place.
Bonaventure · AD 1257 After the Evangelist has set forth the truth of Christ's teaching, here for its commendation he manifests the sublimity of the Teacher, which he shows to be preeminent on account of three things, namely on account of the excellence of power, on account of the evidence of truth, and on account of the abundance of piety.
2 There a highly valued servant of a centurion was sick and about to die.
Eusebius of Caesarea · AD 339 Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as unto God, not looking to the visible instrument by which He had intercour…
Bede · AD 735 Now a certain centurion's servant, who was sick and about to die, who was precious to him. Someone might ask, either piously to find out or impiously to criticize, on what grounds the evangelist said of a servant who was not dead but was healed that he was about to die.
Bonaventure · AD 1257 As to the urgency of the illness, it is added: A certain centurion's servant, being gravely ill, was about to die: and thus he had a grave illness, according to that passage in Matthew eight: "My servant lies at home paralyzed and is grievously tormented." Now he calls him a centurion who was in charge of a hundred soldiers, which they did deliberately in battles so that they m…
3 When the centurion heard about Jesus, he sent some Jewish elders to ask Him to come and heal his servant.
Tertullian · AD 220 Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it. So "He will baptize you" will have to be understood as standing for, "Through Him," or" Into Him," "you will be baptized.
Augustine of Hippo · AD 430 (ubi sup.) How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others.
Bonaventure · AD 1257 And when he had heard of Jesus, etc. After the opportunity of working a miracle, the Evangelist here adds the worthiness of obtaining a remedy, which the Evangelist gathers from three things, namely from the centurion's reverence in supplicating, from the elders' confidence in petitioning, and from the Savior's clemency in condescending.
4 They came to Jesus and pleaded with Him earnestly, “This man is worthy to have You grant this,
Eusebius of Caesarea · AD 339 And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them.
Maximus of Turin · AD 465 In order to praise the centurion more, the Jews said to the Lord, "It is right that you should help him, for he is a lover of our nation, and he himself has built us a synagogue." If one who has constructed a place where Christ is always denied is visited with heavenly mercy, how much more to be visited is one who has built a tabernacle where Christ is daily preached!
Bonaventure · AD 1257 As regards the confident intercession of the elders, he adds: And they, when they had come to Jesus, entreated him earnestly, because they did this out of love and confidence; Romans 12: "Not slothful in solicitude, fervent in spirit, serving the Lord, instant in prayer, sharing in the necessities of the saints." And because the most powerful reason for obtaining a request is t…
5 for he loves our nation and has built our synagogue.”
Bede · AD 735 But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.
Bonaventure · AD 1257 And to confirm this worthiness they add: For he loves our nation, although he is a foreigner; and therefore you, who are of our nation, ought to love him, according to what you say of yourself in Proverbs 8: "I love those who love me." — Nor does he merely "love in word or tongue, but in deed and truth"; whence they also add: And he himself built us a synagogue, which indeed wa…
6 So Jesus went with them. But when He was not far from the house, the centurion sent friends with the message: “Lord, do not trouble Yourself, for I am not worthy to have You come under my roof.
Ephrem the Syrian · AD 373 "I am not worthy that you should enter my house. I am not capable of receiving the Sun of Righteousness in its entirety; a little radiance from it is sufficient for me to remove sickness, as it does for the darkness." When our Lord heard this, he marveled at him. God marveled at a human being.
Maximus of Turin · AD 465 See how the devout centurion becomes worthier to receive health as he confesses that he is unworthy. In considering his dwelling unacceptable, he has made it the more honorable and acceptable.… The Lord does not go to his house, but the Lord's healing goes. The Savior does not visit the sick man, but the Savior's health visits him.
Bonaventure · AD 1257 As for the condescending clemency of the Savior, it is added: And Jesus went with them, fully satisfying their petition. Now the Lord preferred to satisfy their petition rather than the petition of the royal official in John 4, who said: "Lord, come down before my son dies," either because of the greater faith and humility of the centurion, to whom the Lord more readily condesc…
7 That is why I did not consider myself worthy to come to You. But just say the word, and my servant will be healed.
Ambrose of Milan · AD 397 But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed.
Gregory the Dialogist · AD 604 A centurion came to the Lord saying: "Lord, my servant lies paralyzed in my house and is grievously tormented." To whom Jesus immediately responds: "I will come and heal him." What does it mean that the royal official asks him to come to his son, and yet he refuses to go bodily; but to the centurion's servant he is not invited, and yet he promises to go bodily?
Bonaventure · AD 1257 On account of which he adds: For which reason neither did I consider myself worthy to come to You. This judgment is one of humility, according to that word of Philippians 2: "In humility esteeming one another as superior to themselves." This judgment was in the Apostle through true humility, who said in 1 Corinthians 15: "I am the least of the Apostles, who am not worthy to be…
8 For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes, and another to come, and he comes. I tell my servant to do something, and he does it.”
Irenaeus · AD 202 The Demiurge, while ignorant of those things which were higher than himself, was indeed excited by the announcements made [through the prophets], but treated them with contempt, attributing them sometimes to one cause and sometimes to another; either to the prophetic spirit (which itself possesses the power of self-excitement), or to [mere unassisted] man, or that it was simply…
Bede · AD 735 And I say to this one: Go, and he goes, and to another: Come, and he comes, to my servant: Do this, and he does it. He wants to show that the Lord can accomplish what He wills not only through the coming of His body but through the ministry of angels.
Bonaventure · AD 1257 And that this suffices, he shows from the lesser, when he adds: For I also am a man set under authority, and thus I acknowledge myself subject to others, according to that passage in Romans thirteen: "Let every soul be subject to the higher powers"; yet so subject, that I am also set over others.
9 When Jesus heard this, He marveled at the centurion. Turning to the crowd following Him, He said, “I tell you, not even in Israel have I found such great faith.”
Ambrose of Milan · AD 397 And indeed if you read it thus, "In none in Israel have I found so great faith," the meaning is simple and easy. But if according to the Greek, "Not even in Israel have I found so great faith," faith of this kind is preferred even to that of the more elect, and those that see God.
Bede · AD 735 When Jesus heard this, he marveled. He marveled because he saw the centurion understand his majesty. But who had made that faith or understanding in him, except himself, who marveled at it? But if someone else had made it, what would he marvel at, who was prescient?
Bonaventure · AD 1257 But as for the authority of the divine testimony, there is added: Having heard this, Jesus marveled, that is, He bore Himself in the manner of one marveling, not because this was previously unknown to Him or seemed great to Him, but so that by a sign He might show that the faith of this Gentile man was great, just as that of the Gentile woman in Matthew fifteen: "O woman!
10 And when the messengers returned to the house, they found the ailing servant in good health.
Ambrose of Milan · AD 397 The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline.
Bede · AD 735 And when those who had been sent returned home, they found the servant, who had been sick, well. The faith of the master is proven, and the health of the servant is restored. Therefore, the merit of the Lord can also benefit the servants, not only by the merit of faith but also by the zeal of discipline.
Bonaventure · AD 1257 As to the swiftness of the desired healing, there is added: And those who had been sent returned, as if with hope of salvation obtained through the word of Christ, which he spoke, which Matthew expresses, although Luke is silent: "As you have believed, let it be done for you.
11 Soon afterward, Jesus went to a town called Nain. Many of His disciples went with Him, accompanied by a large crowd.
Tertullian · AD 220 If, indeed, He had been its antagonist, He would have preferred finding it to be such faith, having come to weaken and destroy it rather than to approve of it. He raised also the widow's son from death. This was not a strange miracle.
Cyril of Alexandria · AD 444 Observe how he joins miracle to miracle. In the former instance, the healing of the centurion's servant, he was present by invitation, but here he draws near without being invited. No one summoned him to restore the dead man to life, but he comes to do so of his own accord. He seems to me to have purposely made this miracle also follow upon the former.
Bonaventure · AD 1257 And it came to pass, afterwards etc. After the miracle of the healing of one about to die, there is here subjoined the miracle of the raising of one dead: in which the demonstration of the excellence of the Savior is made more expressly. For the full description of this miracle, three things are introduced by the Evangelist.
12 As He approached the town gate, He saw a dead man being carried out, the only son of his mother, and she was a widow. And a large crowd from the town was with her.
Irenaeus · AD 202 Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb,—in what bodies did they rise again? In those same, no doubt, in which they had also died.
Cyril of Alexandria · AD 444 These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.
Bonaventure · AD 1257 As regards the encounter with the multitude to be consoled, it is added: When he drew near to the gate of the city, behold, a dead man was being carried out, the only son of his mother; concerning whom there was grief and mourning, because he was dead, according to that passage of Sirach twenty-two: "Weep over the dead: for his light has failed." The mourning was even greater,…
13 When the Lord saw her, He had compassion on her and said, “Do not weep.”
Ambrose of Milan · AD 397 If then thy sin is so heavy that by thy penitential tears thou canst not thyself wash it out, let the mother Church weep for thee, the multitude standing by; soon shalt thou rise from the dead and begin to speak the words of life; they all shall fear, (for by the example of one all are corrected;) they shall also praise God who has given us such great remedies for escaping deat…
Bede · AD 735 When the Lord saw her, he was moved with compassion for her and said to her, "Do not weep." He said, "Cease to weep, as if for the dead whom you will soon see rising alive." Here, mystically, the doctrine of Novatian is confounded, who proudly boasted about his own purity, tries to nullify the humble purification of penitents, and denies that Mother Church should be consoled by…
Bonaventure · AD 1257 When the Lord saw her, etc. Here the efficient cause is touched upon with respect to the miracle in its coming-to-be, which indeed was twofold, namely the affection of piety in the heart inclining to compassion, and the power of majesty in speech commanding to rise. The first regards the assumed nature; the second, the Eternal.
14 Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!”
Titus of Bostra · AD 378 But the Saviour is not like to Elias mourning over the son of the widow of Sarepta, (1 Kings 17) nor as Elisha who laid his own body upon the body of the dead, (2 Kings 4) nor as Peter who prayed for Tabitha, (Acts 9:40) but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, (Rom.
Cyril of Alexandria · AD 444 He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses.
Bonaventure · AD 1257 And because it is fitting that the effect of work accompany the affection of the heart and the utterance of the mouth, therefore he adds: And he came near and touched the bier, to show to all his kindness, by which he does not despise the dead, since according to the Law one who touches a dead person would be unclean, as is said in Leviticus twenty-one; and so that by touching,…
15 And the dead man sat up and began to speak! Then Jesus gave him back to his mother.
Titus of Bostra · AD 378 But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to his mother.
Maximus the Confessor · AD 662 (non occ.) But it is worthy of remark, that seven resurrections are related before our Lord's, of which the first was that of the son of the widow of Sarepta, (1 Kings 17) the second of the Shunamite's son, (2 Kings 4) the third which was caused by the remains of Elisha, (2 Kings 13) the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogu…
Bonaventure · AD 1257 And he who was dead sat up. Here thirdly is noted the subsequent efficacy with respect to the miracle already accomplished, which indeed is twofold according to a twofold end, namely of the work and of the intention. The first efficacy is the raising of the dead man; the second, the promotion of faith.
16 A sense of awe swept over all of them, and they glorified God. “A great prophet has appeared among us!” they said. “God has visited His people!”
Tertullian · AD 220 The Creator's prophets had wrought such; then why not His Son much rather? Now, so evidently had the Lord Christ introduced no other god for the working of so momentous a miracle as this, that all who were present gave glory to the Creator, saying: "A great prophet is risen up among us, and God hath visited His people." What God?
Bede · AD 735 Because God has visited his people. Not only by once incorporating his word, but also by always sending it into our hearts, so that we must rise.
Bonaventure · AD 1257 Secondly, the promotion of faith is designated with respect to reverence for the Creator, when it is said: And fear seized all, and they magnified God: fear, namely, of magnifying reverence: Job thirty-seven: "Men shall fear him, and none shall dare to contemplate, all who seem to themselves to be wise"; and Isaiah fifty-nine: "They shall fear the name of the Lord from the west…
17 And the news about Jesus spread throughout Judea and all the surrounding region.
Bonaventure · AD 1257 And this word went forth etc. After the excellence of power in Christ has been sufficiently shown through the greatness of the twofold miracle, here secondly is shown the evidence of truth in the same through the certainty of truthful testimony, which was indeed the testimony of the Forerunner.
18 Then John’s disciples informed him about all these things.
Tertullian · AD 220 That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of r…
Cyril of Alexandria · AD 444 Certain of His disciples relate to the holy Baptist the miracle which was known to all the inhabitants of Judæa and Galilee, as it follows, And they told John, &c.
Bonaventure · AD 1257 Now this proclamation of fame, although it was for many a cause of believing, was nevertheless for some an occasion of derision, as for the disciples of John, with respect to whom it is added: And his disciples reported to John concerning all these things.
19 So John called two of his disciples and sent them to ask Jesus, “Are You the One who was to come, or should we look for someone else?”
Clement of Alexandria · AD 215 And there are three departments of counsel: That which takes examples from past times; as what the Hebrews suffered when they worshipped the golden calf, and what they suffered when they committed fornication, and the like.
Cyril of Alexandria · AD 444 But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Saviour.
Bonaventure · AD 1257 There follows therefore secondly the putting forth of the question from John's office, when it is said: And John called two of his disciples and sent them to Jesus. For this pertains to his office, the sending of disciples to Christ.
20 When the men came to Jesus, they said, “John the Baptist sent us to ask, ‘Are You the One who was to come, or should we look for someone else?’”
Tertullian · AD 220 With this fear, therefore, even John asks the question, "Art thou He that should come, or look we for another? " -simply inquiring whether He was come as He whom he was looking for.
Cyril of Alexandria · AD 444 (Thes. lib. 11. c. 4.) Or he asks the question by economy. For as the forerunner he knew the mystery of Christ's passion, but that his disciples might be convinced how great was the excellence of the Saviour, he sent the more understanding of them, instructing them to enquire and learn from the very words of the Saviour, whether it was He who was expected; as it is added, But w…
Bonaventure · AD 1257 There is subjoined moreover thirdly the report of the question put forth through the ministry of the disciples, when it is added: And when the men had come to him. These two men were prefigured by the two spies sent beyond the Jordan, Joshua two. These are called men, because they manfully and faithfully fulfilled what had been commanded to them.
21 Now at that very hour Jesus healed many people of their diseases, afflictions, and evil spirits, and He gave sight to many who were blind.
Tertullian · AD 220 He was in doubt whether He was actually come whom all men were looking for; whom, moreover, they ought to have recognised by His predicted works, even as the Lord sent word to John, that it was by means of these very works that He was to be recognised.
Gregory the Dialogist · AD 604 Hence also, when the Lord was asked, after enumerating the miracles of his power, he immediately responded about the humility of his death, saying: "The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached to them, and blessed is he who is not scandalized in me." Seeing so many signs and such great powers, no one could b…
Bonaventure · AD 1257 Spiritually, note here that from the cure of diseases presently exhibited is understood the perfect cure from original sin; but from the cure of diseases reported to John, the perfect cure from actual sin.
22 So Jesus replied, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
John Chrysostom · AD 407 Christ would work miracles and teach as soon as he came to well-known sections of his own country, and this had been foretold.Isaiah went on to tell of other marvels and showed how Christ cured the lame, and how he made the blind to see and the mute to speak.
Bede · AD 735 And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal.
Bonaventure · AD 1257 Second, he responds to the questioner by declaring the wonders seen and heard by the disciples; on account of which he says: And answering he said to them: Go and report to John what you have heard and seen, because, as is said in Tobit twelve, "it is honorable to reveal and confess the works of God." He commands them to declare what they have seen and heard, because these two…
23 Blessed is the one who does not fall away on account of Me.”
Ambrose of Milan · AD 397 But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offence, even to the elect. But there is no greater testimony than this of a divine person.
Gregory the Dialogist · AD 604 But the mind of unbelievers suffered grave scandal in him when they saw him dying even after so many miracles. Hence Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the Gentiles foolishness." For it seemed foolish to men that the author of life should die for mankind; and from this, man took scandal against him, from which he ought rather t…
Bonaventure · AD 1257 Finally, however, he responds to every one who contradicts, suppressing rash judgments, which cast men headlong into various scandals.
24 After John’s messengers had left, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed swaying in the wind?
Titus of Bostra · AD 378 (non occ.) But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.
Gregory the Dialogist · AD 604 But after John's disciples were dismissed, let us hear what He says to the crowds about the same John: "What did you go out into the desert to see? A reed shaken by the wind?" This He clearly brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches it, bends to the other side. And what is signified by the reed but a carnal mind?
Ancient Greek Expositor · AD 1274 (Simeon) Now these things were spoken by our Lord after the departure of John's disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.
25 Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear elegant clothing and live in luxury are found in palaces.
Clement of Alexandria · AD 215 Accordingly, deriding those who are clothed in luxurious garments, He says in the Gospel: "Lo, they who live in gorgeous apparel and luxury are in earthly palaces." He says in perishable palaces, where are love of display, love of popularity, and flattery and deceit.
Cyril of Alexandria · AD 444 (ubi sup.) How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then ye imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence.
Ancient Greek Expositor · AD 1274 (ubi sup.) We have also an infallible testimony to John's way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings' houses.
26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
Tertullian · AD 220 Far greater still is his perverseness when, not being the Christ of John, he yet bestows on John his testimony, affirming him to be a prophet, nay more, his messenger, applying to him the Scripture, "Behold, I send my messenger before thy face, which shall prepare thy way before thee." He graciously adduced the prophecy in the superior sense of the alternative mentioned by the…
Cyril of Alexandria · AD 444 (ubi sup.) But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a prophet.
Bonaventure · AD 1257 But what did you go out to see? After the Savior commended John with respect to the merit of his life, here he commends him with respect to the office of teaching, and in right order, because a good life ought to come before authoritative teaching.
27 This is the one about whom it is written: ‘Behold, I will send My messenger ahead of You, who will prepare Your way before You.’
Tertullian · AD 220 Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through…
Gregory the Dialogist · AD 604 There follows: This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you. For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly therefore he who is sent to announce the heavenly judge is called an angel, that he may preserve in his name the dignity which he fulfills in his work.
Ancient Greek Expositor · AD 1274 (ubi sup.) But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends.
28 For I tell you, among those born of women there is no one greater prophet than John the Baptist, yet even the least in the kingdom of God is greater than he.”
Clement of Alexandria · AD 215 And how shall not the discipline of this child be perfect, which extends to all, leading as a schoolmaster us as children who are His little ones? He has stretched forth to us those hands of His that are conspicuously worthy of trust.
Cyril of Alexandria · AD 444 There were then certain who prided themselves upon their performance of what was required by the law: the Scribes namely, and Pharisees, and others of their party; who were regarded according to their professions as exact observers of the law, and claimed on this score, that their heads should be adorned with honours.
Bonaventure · AD 1257 For I say to you: Greater etc. Here thirdly Christ commends his precursor with regard to the gift of divine grace, by which he was "great before the Lord," according to what is said above in chapter one.
29 All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John.
Eusebius of Caesarea · AD 339 Because also they believed, they justified God, for He appeared just to them in all that He did.
Cyril of Alexandria · AD 444 There was perchance a sort of game among the Jewish children, something of this kind. A troop of youths was divided into two parts: who, making sport of the confusion in the world, and the uneven course of its affairs, and the painful and rapid change from one extreme to the other, played some of them on instruments of music: while the rest wailed.
Bonaventure · AD 1257 And all the people hearing etc. Here fourthly, so that nothing may be lacking to the commendation of John, he is commended by the Lord with respect to the proclamation of his fame.
30 But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.
Eusebius of Caesarea · AD 339 But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet, That thou mightest be justified when thou speakest. (Ps. 51:4.) Hence it follows, But the Pharisees and lawyers rejected the counsel of God, &c.
Bede · AD 735 But the Pharisees and the experts in the law rejected the counsel of God for themselves, not being baptized by him. What it says "for themselves" or "against themselves," signifies that he who rejects the grace of God acts against himself, or the counsel of God sent by themselves is rebuked by the foolish and ungrateful for refusing to accept it.
Bonaventure · AD 1257 The evil counselor is he who converts great things into nothing, as those who say that the counsels of God are evil and worthless. Such counselors were the Pharisees and Lawyers, of whom it is said: 'The Pharisees and the Lawyers rejected the counsel of God.' Would that there were none such now!
31 “To what, then, can I compare the men of this generation? What are they like?
Cyril of Alexandria · AD 444 We therefore also, as I said, must closely examine with the discerning eye of the mind whatever is done, and search into the nature of actions, that so we may approve of that which is without blame, while we reject that which is counterfeit.
Bede · AD 735 To what, then, shall I compare the men of this generation, and what are they like? They are like children sitting in the marketplace, calling to one another and saying: We played the flute for you, and you did not dance. We wailed, and you did not weep.
Bonaventure · AD 1257 But the Lord said: To whom then shall I liken etc. After our Savior extolled the prerogative of virtue in John, here he rebukes the perfidy of unbelief in the people, whose unbelief he rebukes in four ways. For he charges them with infidelity, with hardness, with detraction, and with blasphemy.
32 They are like children sitting in the marketplace and calling out to one another: ‘We played the flute for you, and you did not dance; we sang a dirge for you, and you did not weep.’
Gregory of Nyssa · AD 395 (Hom. 6. in Eccl.) But singing and lamentation are nothing else but the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of a tune played upon a musical instrument, man by the concordant beating of his feet, and motion of his body, pourtrays his inward feelings.
Cyril of Alexandria · AD 444 There was a certain play among the Jewish children of this kind. A company of boys were collected together, who, mocking the sudden changes in the affairs of this life, some of them sang, some mourned, but the mourners did not rejoice with those that rejoiced, nor did those who rejoiced fall in with those that wept.
Bonaventure · AD 1257 Second, as regards the mark of hardness in affection, he adds: They are like children, where he adjoins a similitude through which their hardness is shown, because they were moved neither by the song of promises nor by the lamentation of threats, just as foolish children in the marketplace do not respond to others, neither to those singing nor to those lamenting — whom he intro…
33 For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon!’
Cyril of Alexandria · AD 444 They take upon themselves to slander a man worthy of all admiration. They say that he who mortifies the law of sin which is in his members hath a devil.
Bede · AD 735 For John the Baptist came neither eating bread nor drinking wine, and you say, "He has a demon." The Son of Man has come eating and drinking, and you say, "Behold, a glutton, and a wine-drinker, a friend of tax collectors and sinners." Just as (he says) then, so now you will not accept either path of salvation.
Bonaventure · AD 1257 Third, as to the mark of detraction in speech, by which they turn good into evil, it is said: John the Baptist came neither eating bread nor drinking wine, and thus in the way of severity and justice, as is said in Matthew 21: "John came to you in the way of justice." Whence, because he came with the austerity of penance, he came as one lamenting and groaning for the salvation…
34 The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’
Tertullian · AD 220 But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition).
Cyril of Alexandria · AD 444 But where could they point out the Lord as gluttonous? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans and sinners. Hence they said against Him, He is a friend of Publicans and sinners, though He could in no wise fall into sin, but on the contrary was to them the cause of salvation.
Bonaventure · AD 1257 Fourth, as to the mark of blasphemy in obstinacy against Christ himself, it is added: The Son of Man came eating and drinking, and thus in the way of clemency, as a physician and as a bridegroom, as above in chapter 5: "You cannot make the children of the bridegroom fast while the bridegroom is with them." And yet they were not moved to rejoicing, but perverted to blaspheming;…
35 But wisdom is vindicated by all her children.”
Irenaeus · AD 202 They also assert that by Anna, who is spoken of in the gospel [Luke 2:36] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwe…
Augustine of Hippo · AD 430 (ubi sup.) Or, when he says, wisdom is justified of all her children, he shews that the children of wisdom understand that righteousness consists neither in abstaining from nor eating food, but in patiently enduring want. For not the use of such things, but the coveting after them, must be blamed; only let a man adapt himself to the kind of food of those with whom he lives.
Bonaventure · AD 1257 And because the blasphemy of the Jews is aggravated by the true preaching of the Apostles, therefore it is added: And Wisdom is justified by all her children.
36 Then one of the Pharisees invited Jesus to eat with him, and He entered the Pharisee’s house and reclined at the table.
Tertullian · AD 220 The behaviour of "the woman which was a sinner," when she covered the Lord's feet with her kisses, bathed them with her tears, wiped them with the hairs of her head, anointed them with ointment, produced an evidence that what she handled was not an empty phantom, but a really solid body, and that her repentance as a sinner deserved forgiveness according to the mind of the Creat…
Peter Chrysologus · AD 450 You perceive that Christ came to the Pharisee's table not to be filled with food for the body but to carry on the business of heaven while he was in the flesh.
Bonaventure · AD 1257 Now a certain Pharisee asked him. Above the Evangelist showed the sublimity of the Lord and Savior with regard to the excellence of power and with regard to the evidence of truth; here thirdly he shows with regard to the abundance of piety.
37 When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume.
Clement of Alexandria · AD 215 That woman had not yet entered communion with the Word, because she was still a sinner. She paid the Master honor with what she considered the most precious thing she had, her perfume. She wiped off the remainder of the perfume with the garland of her head, her hair. She poured out upon the Lord her tears of repentance.
Peter Chrysologus · AD 450 With her hands of good works, she holds the feet of those who preach his kingdom. She washes them with tears of charity, kisses them with praising lips, and pours out the whole ointment of mercy, until he will turn her. This means that he will come back to her and say to Simon, to the Pharisees, to those who deny, to the nation of the Jews, "I came into your house.
Ancient Greek Expositor · AD 1274 (Severus Antiochenus.) For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times.
38 As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume.
Gregory of Nyssa · AD 395 (ubi sup.) But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring pardon. For it follows, And standing behind, she began to wash his feet with her tears.
Bede · AD 735 The very mystery of his incarnation can also be understood by the feet, by which divinity touched the earth, because it assumed flesh. For the Word was made flesh, and dwelt in us (John 1). We therefore kiss the feet of the Redeemer when we love the mystery of his incarnation with all our heart.
Bonaventure · AD 1257 As regards the affect of penance it is said: And standing behind at his feet, she began to wash his feet with tears, through sorrow. For in the penitent soul there ought to be shame, fear and sorrow.
39 When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”
Ephrem the Syrian · AD 373 Now our Lord bestowed great gifts through small means; that He might teach us of what they are deprived who have scorned great things. For if from the hem of His garment, healing like this was secretly stolen, could He not assuredly heal when His word distinctly granted healing?
Gregory the Dialogist · AD 604 (in Hom. 33. in Evang.) Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord's feet, represents the conversion of the Gentiles.
Bonaventure · AD 1257 Third, regarding the rashness of another's judgment, on account of which she was not repulsed, he says: Now when the Pharisee who had invited him, namely to the banquet, saw, I say, with an eye not simple but evil, according to that saying of Ecclesiasticus thirty-one: "Remember that an evil eye is wicked.
40 But Jesus answered him, “Simon, I have something to tell you.” “Tell me, Teacher,” he said.
Titus of Bostra · AD 378 But the Lord not hearing his words, but perceiving his thoughts, showed Himself to be the Lord of Prophets, as it follows, And Jesus answering said unto him, Simon, I have something to say unto thee.
Bonaventure · AD 1257 And Jesus answering said, etc. After the kind reception of the one approaching, here is added the still kinder approbation of the one loving. The Lord approves this loving sinful woman and her love, first by seeking out a general judgment; second by taking up a special proposition; and third by concluding the principal intent.
Glossa Ordinaria · AD 1274 (non occ. v. Lyra in loc.) And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.
41 “Two men were debtors to a certain moneylender. One owed him five hundred denarii, and the other fifty.
Hippolytus of Rome · AD 235 Let us inquire, further, why there are one hundred and fifty psalms. That the number fifty is sacred, is manifest from the days of the celebrated festival of Pentecost, which indicates release from labours, and (the possession of) joy. For which reason neither fasting nor bending the knee is decreed for those days.
Ambrose of Milan · AD 397 But in the Pharisee's house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel.
Bonaventure · AD 1257 Second, he presents a question to the Pharisee, so that he may be directed to the truth, when it is added: Two debtors owed a certain creditor, etc.
42 When they were unable to repay him, he forgave both of them. Tell Me, which one, then, will love him more?”
Gregory the Dialogist · AD 604 (ubi sup.) But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that he to whom he forgave most.
Bonaventure · AD 1257 But because God has mercy on every kind of sinner who turns to him, therefore it is added: When they had nothing wherewith to pay, he forgave them both, namely out of pardoning mercy, as is said in Matthew 18: "The lord, having compassion on that servant, released him and forgave him the debt"; and this out of compassion for the misery by which we are unable to pay.
Glossa Ordinaria · AD 1274 (non occ.) For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.
43 “I suppose the one who was forgiven more,” Simon replied. “You have judged correctly,” Jesus said.
Gregory the Dialogist · AD 604 But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven.
Bonaventure · AD 1257 Thirdly, he approves the Pharisee's response, so that it may be confirmed in truth; for which reason it is added: Simon answered and said: I judge that it is the one to whom he forgave more, namely that he loves more, so that the saying in Romans 5 may be verified: "Where sin abounded, grace did more abound." — And since, as is said in Sirach 21, "whatever wise word a knowing m…
44 And turning toward the woman, He said to Simon, “Do you see this woman? When I entered your house, you did not give Me water for My feet, but she wet My feet with her tears and wiped them with the hair of her head.
Ephrem the Syrian · AD 373 Therefore the praise of the physician is the healing of the diseased;—that the shame of the Pharisee who reproved the praise of our physician may be greater. But our Lord used to show signs in the streets; and also when He entered into the house of the Pharisee, He showed signs which were greater than those He had shown outside.
Gregory the Dialogist · AD 604 The good deeds of the sinful woman are enumerated to the Pharisee, the evil deeds of the false righteous man are enumerated, when it is said: "I entered your house, you gave no water for my feet; but she has washed my feet with tears and wiped them with her hair." In a mystical sense, our Redeemer enumerates the deeds of this woman as if they were the good deeds of the Gentiles…
Bonaventure · AD 1257 And turning to the woman etc. Here, after the general judgment, he takes up a special purpose, in which he shows that the sinful woman had greater affection toward Christ than the Pharisee, by setting forth a threefold sign of love, namely weeping, a kiss, and the washing of feet, in which the woman surpasses the Pharisee.
45 You did not greet Me with a kiss, but she has not stopped kissing My feet since I arrived.
Ambrose of Milan · AD 397 A kiss is a mark of love.…He truly kisses Christ's feet who, in reading the Gospel, recognizes the acts of the Lord Jesus and admires them with holy affection. With a reverent kiss, he caresses the footprints of the Lord as he walks.
Gregory the Dialogist · AD 604 "You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet." A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear.
Bonaventure · AD 1257 Second, he sets her above him with regard to the kiss, which was a sign of love, when it is added: You gave me no kiss, as a sign of love, according to the Apostle in the last chapter of Romans: "Greet one another with a holy kiss"; and the disciples kissed Paul, Acts 20.
46 You did not anoint My head with oil, but she has anointed My feet with perfume.
Ambrose of Milan · AD 397 Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odours.
Gregory the Dialogist · AD 604 (ubi sup.) But it is said to the Pharisee, My head with oil thou didst not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she hath anointed my feet with ointment.
Bonaventure · AD 1257 Third, he sets her above him with respect to the anointing of the feet, which was a sign of devotion, when he adds: You did not anoint my head with oil: which was the custom at that time as a sign of gladness and exultation, according to that passage in Matthew chapter six: "But you, when you fast, anoint your head and wash your face." But she has anointed my feet with ointment…
47 Therefore I tell you, her many sins have been forgiven, for she has loved much. But he who has been forgiven little loves little.”
Clement of Alexandria · AD 215 I know that the woman brought to the sacred supper "an alabaster box of ointment," and anointed the feet of the Lord, and refreshed Him; and I know that the ancient kings of the Hebrews were crowned with gold and precious stones.
Apostolic Constitutions · AD 380 Him do those provoke to anger who do not receive the penitent. For He was not ashamed of me, Matthew, who had been formerly a publican; and admitted of Peter, when he had through fear denied Him three times, but had appeased Him by repentance, and had wept bitterly; nay, He made him a shepherd to His own lambs.
Bonaventure · AD 1257 For which reason I say to you etc. Here, after the general judgment and the specific proposition, he concludes the principal intent, which is the commendation of the woman following from the foregoing.
48 Then Jesus said to her, “Your sins are forgiven.”
John Chrysostom · AD 407 (Hom. 67. in Matt.) We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost.
Bonaventure · AD 1257 But he said to her. After the benign reception of the one approaching and the more benign approval of the one loving, there is subjoined here a third point: the most benign absolution of the one confessing. Concerning which there is first introduced the plenary gift of divine generosity; second, the perverse judgment of human impiety; third, the perfect merit of devout faith.
49 But those at the table began to say to themselves, “Who is this who even forgives sins?”
Ambrose of Milan · AD 397 And therefore let our soul put on charity, and such charity as may be strong as death; for as death is the end of sins, so is charity the end also. For he that loveth the Lord, ceaseth from sin; for charity thinketh no evil, nor rejoiceth in iniquity, but beareth all things. For he that seeketh not the things that are his own, how shall he seek the things that are another's?
Gregory the Dialogist · AD 604 (ubi sup.) Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgiveth sins also.
Bonaventure · AD 1257 Second, as regards the perverse judgment of human impiety, there is added: And those who were reclining at table together began to say within themselves, namely by judging wrongly and despising him: Who is this, who even forgives sins? As if they were saying: since he is lowly and a nobody, how does he attribute to himself what God alone can do?
50 And Jesus told the woman, “Your faith has saved you; go in peace.”
Hippolytus of Rome · AD 235 Ye have heard, beloved, the answer of the Lord; ye have learned the sentence of the Judge; ye have been given to understand what kind of awful scrutiny awaits us, and what day and what hour are before us.
Bede · AD 735 Your faith has saved you; go in peace. Indeed, faith has saved, because she did not doubt she could receive what she asked for, but had already received the certainty of hope from him from whom she sought salvation through hope. She is commanded to go in peace so that she might not be diverted from the path of truth to the way of scandal.
Bonaventure · AD 1257 Third, as regards the perfect merit of devout faith, there is added: But he said to the woman: Your faith has saved you, namely from sins: faith, I say, in Christ, of which Matthew one says: "He shall save his people from their sins"; and this through faith: Romans three: "God justifies the one who has faith in Jesus Christ." And because justice makes peace with God and with co…