Thursday of the 11th week after Pentecost
6 Beheading of the Forerunner
5 Beheading of St John the BaptistOur Holy Mother Theodora of Salonica (879)
Vespers
Composite 8 - Isaiah 40, 41, 45, 48, 54
§ 183
Thus says the Lord: Comfort, comfort my people, says God. Priests, speak to the heart of Jerusalem. Comfort her, because her humiliation has been completed; for her has sin has been abolished, because she has received from the Lord’s hand double for her sins. A voice of one crying in the wilderness: Prepare the way of the Lord, make straight the paths of our God. Every valley will be filled and every mountain and hill made low; what is crooked will become straight, and the rough ways will be made smooth; and all flesh shall see the salvation of God. Go up onto a high mountain, you who bring good tidings to Sion; lift up your voice with strength, you who bring good tidings to Jerusalem. Lift it up, do not be afraid. I the Lord God, I, the God of Israel, will hearken and will not forsake them; but I will open rivers from the mountains and springs in the middle of plains. I will turn the wilderness into water meadows and the thirsty earth with water courses. Let the heavens rejoice from on high and let the clouds rain justice. Let the earth sprout and blossom with mercy and justice. Announce a voice of gladness to the end of the earth and let this be heard: Say that the Lord has delivered his servant Jacob. And if they thirst through deserts, he will bring water for them from a rock. Rejoice you barren who have never given birth, break out and shout, you who have never known birth pangs, for the children of the deserted are more than those of her who has a husband.
Composite 9 - Malachi 3, 4
§ 184
Thus says the Lord Almighty: See, I am sending my Angel, my messenger, before your face, who will prepare your way before you. And the Lord whom you seek will come to his temple. And who will endure the day of his entrance? And who will withstand at his appearing? Because he will enter like fire in a smelting furnace and like the lye of launderers. And he will come to you in judgement; and he will be a swift witness against the wicked and against adulteresses and against those swear falsely in his name and those who do not fear him, says the Lord Almighty. Because I am the Lord your God, and I have not changed and you, children of Jacob, have perverted the laws and not kept them. Therefore turn back to me and I will turn back to you, says the Lord Almighty. And all the nations will call you blessed and you will know that I am the Lord who discern between just and lawless on the day on which I make a peculiar possession of those who love me. Know then and remember the law of Moses my servant, as I gave him commandment on Horeb, to all Israel ordinances and judgements. And see, I will send you Elias the Thesbite, before the great and manifest day of the Lord comes; he will turn again the heart of father to son and of a man to his neighbour, lest when I come I smite the earth grievously, says the Lord Almighty, God the Holy One of Israel.
Composite 3 - Wisdom of Solomon 4, 5
§ 178
A just man if he comes to his end will be at rest. A just man who dies will condemn the ungodly who are alive; for they will see the end of a just man and will not understand what they counselled concerning him. For the Lord will break the ungodly, render them voiceless and cast them headlong, and he will shake them from the foundations and they will be utterly worsted in sorrow, and their memory shall perish. They shall come with fear at the accounting of their sins, and their iniquities will convict them to their face. Then the just will stand with much boldness in the face of those who afflicted him and made his toils of no account. When they see this they will be troubled with great fear and will be amazed at the wonder of his salvation. For they will say as they repent and with anguish they will groan and say: Is this he whom we fools once made a laughing stock and a byword of reproach? We reckoned his life folly and his end dishonour. How has he been numbered among the children of God and his lot with the Saints? Therefore we have erred from the way of truth and the light of righteousness has not shone on us and the sun has not dawned on us. We have been filled with paths of lawlessness and destruction and journeyed through trackless paths, but have not known the way of the Lord.
Matins
Matthew 14.1-13
§ 57
And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
καὶ εἶπε τοῖς παισὶν αὐτοῦ· οὗτός ἐστιν Ἰωάννης ὁ βαπτιστής· αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν αὐτῷ.
и҆ речѐ ѻ҆трокѡ́мъ свои̑мъ: се́й є҆́сть і҆ѡа́ннъ крⷭ҇ти́тель: то́й воскре́се ѿ ме́ртвыхъ, и҆ сегѡ̀ ра́ди си̑лы дѣ́ютсѧ ѡ҆ не́мъ.
(ubi sup.) Luke's words are, John have I beheaded: who is he of whom I hear such things? (Luke 9:9.) As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said—or we must take what he here says to his servants as expressing a doubt—for they admit of either of these acceptations.
Catena Aurea by AquinasBut mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.
"For he said," it is mentioned, "unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him." Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants.
But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.
But Luke affirms that the multitudes said, "This is Elias, or Jeremias, or one of the old prophets," but he, as uttering forsooth something wiser than the rest, made this assertion.
But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, "I slew him," priding himself and glorying in it. For this both Mark and Luke report that he said, "John I beheaded." But when the rumor prevailed, then he too saith the same as the people.
Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ's account, and because Herod said, "John is risen again."
But Mark saith, that Herod exceedingly honored the man, and this, when reproved. So great a thing is virtue.
Homily on the Gospel of Matthew 48The Jews had different opinions about the resurrection. Some of them were false. The Sadducees did not believe in the resurrection of the dead or in the existence of angels. They believed those things that were written about them were only to be interpreted figuratively but had no reality in point of fact.Other Jewish views of the resurrection were true, such as were taught by the Pharisees about the resurrection of the dead—that they rise.We must now therefore inquire about the opinion regarding the soul, which was mistakenly held by Herod and some from among the people. It ran something like this: John, who a little earlier had been slain by him, had risen from the dead after he had been beheaded. This person who had risen was the same person under a different name, one now called Jesus. Herod imagined that Jesus possessed the same powers that formerly worked in John. If the powers that worked in John had passed over to Jesus, Jesus was thus thought by some to actually be John the Baptist. The return of Elijah fueled this idea. Here is the line of argument. It was the spirit and power of Elijah that had returned in John. "This is Elijah who is to come." The spirit in Elijah possessed the power to go into John. So Herod thought that the powers John worked in baptism and teaching had a miraculous effect in Jesus, even though John did not do miracles. It may be said that something of this kind was the underlying thought of those who said that Elijah had appeared in Jesus or that one of the old prophets had risen.
COMMENTARY ON MATTHEW 10.20From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews.
All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, Therefore mighty works are wrought in him.
Catena Aurea by AquinasThinking that the Baptist had risen from the dead, Herod began to be afraid of him, as though John had become all the more powerful. He was alarmed lest John should employ against him even more of his caustic freedom of speech, which was a terror to him, frustrating him by revealing his crooked deeds.
FRAGMENT 93And he said to his servants: this is John the Baptist. Some have said that he held the doctrine of the transmigration of souls: for Plato and Pythagoras held that the soul departing from one body enters another body. Herod holding this opinion, as they say, believed that the soul of John had passed into the soul of Christ. But this cannot be, because he had killed him a short time before; but Jesus was thirty years old; hence he did not believe this. Likewise Jesus had already worked miracles before the beheading, and before the imprisonment, as is stated in John 3. Nevertheless Herod is to be praised, because he believed in the resurrection, of which Job 14:14 says: do you think a man who is dead shall live again? Likewise he had another good trait, that he believed that the resurrection takes place in a better state; therefore he believed that John then worked miracles which before the resurrection he had not worked; therefore he says and therefore mighty works are wrought in him, because he has arrived at a higher state; hence men will rise in a better state. Hence the Apostle, 1 Cor 15:43: it is sown in weakness, it shall rise in power. But there is a question here, because Luke says that he heard and doubted; hence he said, John I have beheaded; but here he says without doubt, when he says, this is John. Augustine resolves this by saying that he did not say this of himself, but heard it from others. Hence when he first heard, he doubted, but as the report grew he assented. Hence Luke recounted the first, but Matthew the second. Or otherwise it can be said that Matthew too touches on Herod's doubt, so that it is read interrogatively: this is John?
Commentary on MatthewFor Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.
ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάννην ἔδησεν αὐτὸν καὶ ἔθετο ἐν φυλακῇ διὰ Ἡρωδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ.
И҆́рѡдъ бо є҆́мь і҆ѡа́нна, свѧза̀ є҆го̀ и҆ всадѝ въ темни́цꙋ, и҆рѡдїа́ды ра́ди жены̀ фїлі́ппа бра́та своегѡ̀:
(De Cons. Ev. ii. 44.) Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shows when he says, On account of Herodias his brother's wife. For John had said unto him, It is not lawful for thee to have her.
Catena Aurea by Aquinas(ord.) Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.
Catena Aurea by AquinasWe have frequently advised that all diligence must be applied to the reading of the Gospels, for in the narration of the different events one may arrive at a deeper understanding. There is indeed an order to the narration of all the works, but the underlying cause behind the effects of the narrated events is preestablished, as with Herod and John.John, as we frequently noted, preferred the form of the law, because the law foretold Christ and John proceeded from the law, announcing Christ from the law. Herod, on the other hand, was the prince of the people, and the prince of the people embraces the name and interests of his subjects. John accordingly advised Herod not to take to himself his brother's wife. There were and there are two peoples: one people of the circumcision and the other of the Gentiles. But the law admonished Israel not to ally itself with the works of the Gentiles and with infidelity. Infidelity is associated with the Gentiles, as if by a bond of conjugal love. Because of the truth of this stern admonition by John, he was confined in prison like the law.
Commentary on Matthew 14.3, 7Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother's wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love.
Catena Aurea by Aquinas(vv. 3, 4.) For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. Because John had said to him, 'It is not lawful for you to have her.' The ancient history tells us that Philip, the son of Herod the Great (under whom the Lord fled to Egypt), the brother of this Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas; but later, due to some disputes arising against his son-in-law, he took his daughter back and gave her in marriage to Herod, his enemy and the former husband of Herodias. However, who this Philip is, the evangelist Luke explains more fully: In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea; and Herod was tetrarch of Galilee; and his brother Philip was tetrarch of the region of Ituraea and Trachonitis (Luke 3:1). Therefore, John the Baptist, who came in the spirit and power of Elijah, with the same authority that Elijah had rebuked Ahab and Jezebel (1 Kings 21), accused Herod and Herodias of having entered into an unlawful marriage and of not being allowed to marry his brother's wife while his brother was still alive. John preferred to risk his life before the king rather than be forgetful of God's commandments because of flattery.
Commentary on MatthewThe old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.
Catena Aurea by AquinasAnd this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, For Herod had seized John, and bound him.
Catena Aurea by AquinasDavid is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood. That person himself, at the close of the law and the prophets, and called not a prophet, but a messenger, is, suffering an ignominious death, beheaded to reward a dancing-girl.
ScorpiaceIn what has gone before, Matthew has not given an account of John, as it was his intent to write only about Christ. Nor would he have mentioned it now if it did not relate to Christ. John had rebuked Herod for unlawfully taking the wife of his brother. For the law decreed that a man should take the wife of his brother only when that brother had died childless. But in this case Philip had not died childless, for the dancing girl was his child. Some say that Herod had seized both wife and tetrarchy from Philip while he was still living. Whether the former or the latter is correct, what was done was a transgression of the law.
Commentary on MatthewFor Herod had apprehended John. These things happened before; hence he does not follow the order, but incidentally he determines the death of John. But the question is, why the Evangelists determine incidentally about John, and Chrysostom raises this question. He resolves it by saying that they principally intended the deeds of Christ, and other things only insofar as they were related to Christ. Therefore here he incidentally determines the death of John. And first he determines the imprisonment; secondly, the death, at but on the birthday, etc. Regarding the first he does three things. First he sets forth the imprisonment; secondly, the cause; thirdly, the beheading. For Herod had apprehended John, and bound him, and put him in prison. He touches on the order, because first he seized him, bound him, and imprisoned him; so also was it with Christ. He touches on the cause when he says on account of Herodias, the wife of his brother. Herod and Philip were brothers. Philip had married the daughter of Aretas, king of the Arabs. Herod had enmity with that king of the Arabs, and also with his brother Philip, so that the king of the Arabs, in hatred of Philip, took back his daughter and gave her to Herod. Concerning this John, you should understand that he was a man of great virtue; hence it is said of him: he shall come in the power of Elijah. Likewise you should note that he is also called a martyr, because he died on account of his reproving for the faith, because it was for truth; and Christ is the truth.
Commentary on MatthewFor John said unto him, It is not lawful for thee to have her.
ἔλεγε γὰρ αὐτῷ ὁ Ἰωάννης· οὐκ ἔξεστί σοι ἔχειν αὐτήν.
глаго́лаше бо є҆мꙋ̀ і҆ѡа́ннъ: не досто́итъ тѝ и҆мѣ́ти є҆ѧ̀.
(ord.) And perhaps he observed the Jewish Law, according to which John forbade him this adultery.
Catena Aurea by AquinasAncient history tells us that Philip the son of Herod the Great (under whom the Lord fled into Egypt), the brother of that Herod under whom Christ suffered, took as his wife Herodias the daughter of King Phetrai. Later his father-in-law, after a rivalry between him and his son-in-law, took his daughter and, to the great chagrin of the first husband, Herod his enemy united with her in marriage. As to just who this Philip was, Luke the Evangelist notes clearly, "In the fifteenth year of the reign of Tiberias Caesar, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis."Therefore John the Baptist, who had come in the spirit and power of Elijah, with the same authority whereby the latter had rebuked Ahab and Jezebel, upbraided Herod and Herodias because they had entered into an unlawful marriage. He did so because it is not lawful to take the wife of one's own living brother. John preferred to incur the king's anger rather than, through fawning, be unmindful of God's commandments.
COMMENTARY ON MATTHEW 2.14.4Then his narrative proceeds thus: "For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet."
And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him.
But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.
Homily on the Gospel of Matthew 48John aroused Herod by his moral admonitions, not by any formal accusation. He wanted to correct, not to suppress. Herod, however, preferred to suppress rather than be reconciled. To those who are held captive, the freedom of the one innocent of wrongdoing becomes hateful. Virtue is undesirable to those who are immoral; holiness is abhorrent to those who are impious; chastity is an enemy to those who are impure; integrity is a hardship for those who are corrupt; frugality runs counter to those who are self-indulgent; mercy is intolerable to those who are cruel, as is loving-kindness to those who are pitiless and justice to those who are unjust. The Evangelist indicates this when he says, "John said to him, 'It is not lawful for you to have the wife of your brother Philip.' " This is where John runs into trouble. He who admonishes those who are evil gives offense. He who repudiates wrongdoers runs into trouble. John was saying what was proper of the law, what was proper of justice, what was proper of salvation and what was proper certainly not of hatred but of love. And look at the reward he received from the ungodly for his loving concern!
SERMONS 127.6-7For he said to Herod: it is not lawful for you to have her. It should be known that Antipater, the father of Herod the king, was a foreigner, but he was a proselyte, hence his sons were Jews. But it was commanded in the law that while a brother was living, another should not have his brother's wife; therefore John, as a zealot for the law, said it is not lawful for you to have her.
Commentary on MatthewAnd when he would have put him to death, he feared the multitude, because they counted him as a prophet.
καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον.
И҆ хотѧ́щь є҆го̀ ᲂу҆би́ти, ᲂу҆боѧ́сѧ наро́да, занѐ ꙗ҆́кѡ прⷪ҇ро́ка є҆го̀ и҆мѣ́ѧхꙋ.
(ord.) And desiring to kill him, he feared the people.
(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
Catena Aurea by Aquinas(Verse 5.) And wanting to kill him, he feared the people: for they held him as a prophet. Indeed, he feared the sedition of the people because of John, from whom he knew that many crowds had been baptized in the Jordan; but he was overcome by the love of his wife, because of whose ardor he had even neglected the commandments of God (Genesis 40).
Commentary on MatthewHe feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of. God.
Catena Aurea by Aquinas"And though he wanted to put him to death, he feared the people." That person readily turns away from justice who, in matters at issue, fears not God but people. Such fear can restrain the power to sin but is unable to remove the will to sin. Hence, those whom it has restrained from crime, it makes all the more eager to return to crime. It is only the fear of God that can set minds straight, repel criminal actions, preserve innocence and give steadfast power. But let us focus on the passionate intensity of blessed John.
SERMONS 127.7He postponed the murder because he feared the multitude, not because he feared God; yet the devil found the opportune moment for him.
Commentary on MatthewAnd having a mind to put him to death, he feared the people. Sometimes it happens that when a man does not wish to avoid one sin, he falls into a greater. Hosea 4:2: murder, and theft, and adultery have overflowed, and blood has touched blood. Hence since he did not wish to avoid adultery, he incurred murder. And when he wished to, he feared the people. The commotion of the people is greatly to be feared; Sir 26:5: my heart feared three things: the slander of a city, and the gathering of a mob, and a false accusation. Likewise the fear of the Lord takes away an evil will; but the fear of man does not, although it causes delay. Therefore because he could not on account of the fear of the people, he delayed.
Commentary on MatthewBut when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
γενεσίων δὲ ἀγομένων τοῦ Ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρωδιάδος ἐν τῷ μέσῳ καὶ ἤρεσε τῷ Ἡρῴδη·
Дню́ же бы́вшꙋ рождества̀ и҆́рѡдова, плѧса̀ дщѝ и҆рѡдїа́дина посредѣ̀ и҆ ᲂу҆годѝ и҆́рѡдови:
(non occ.) The Evangelist having related John's imprisonment, proceeds to his putting to death, saying, But on Herod's birthday, the daughter of Herodias danced in the midst.
Catena Aurea by AquinasOn Herod's birthday—that is, amid the delights of corporeal things—the daughter of Herodias danced. With every enticing movement she made, she exuded sensual pleasure as though from the infidelity that arose through all the joys of Israel. The people gave themselves over to this. All were corrupted by an oath. Through sin and the pleasures of the world, the Israelites sold the gifts of eternal life. The girl requested of her mother—who herself had a knack for infidelity—that the head of John, symbolizing the glory of the law, be brought to her. For the law had exposed incestuous Israel with the authority of the divine commandments.
Commentary on Matthew 14.7On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for for sin and worldly pleasures the Israelites sold the gifts of eternal life.
Catena Aurea by Aquinas(Verse 6.) But on Herod's birthday, Herodias' daughter danced in the midst, and it pleased Herod. We have found no other to have observed their own birthday except Herod and Pharaoh, as their impiety was on equal terms, so too was their festivity.
Commentary on MatthewWe find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities.
Catena Aurea by Aquinas"But when Herod's birth-day was kept," saith he, "the daughter of Herodias danced before them, and pleased Herod." O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.
And the means too of the victory were worthy of the deeds done. For, "The daughter of Herodias," it is said, "danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist's head in a charger."
Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.
Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, "he was sorry," it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.
But he was afraid "for the oath's sake," it is said, "and them that sat at meat with him." And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless.
But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. For since death was an incurable ill, and all was contrived for life's sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.
But when there was a child, this marriage was no longer permitted. "And wherefore?" one may say, "for if it was lawful for another, much more for the brother." By no means. For He will have men's consanguinity extended, and the sources multiplied of our interest in each other.
Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.
Forasmuch then as Herod had married his brother's wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.
But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.
And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.
Hearken, ye virgins, or rather ye wives also, as many as consent to such unseemliness at other person's weddings, leaping, and bounding, and disgracing our common nature. Hearken, ye men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he sware even to give the half of his kingdom: this being Mark's statement, "He sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom."
Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance.
And why marvel at these things so happening then, since even now, after the coming in of so high a wisdom, for a dance' sake many of these effeminate young men give up their very souls, and that without constraint of any oath? For being made captive by the pleasure, they are led like sheep, wheresoever the wolf may drag them; which was then the case with that frenzied man, who was guilty of two extreme acts of madness; first, in making it depend on her that was so maddened, and intoxicated with her passion, and shrinking from nothing; next, in making the deed fast with the constraint of an oath.
But albeit he was so wicked, that base woman was more wicked than all of them, both the damsel and the tyrant. For she was the very first contriver of all the mischiefs, and the framer of the whole plot (she who most of all ought to have been thankful to the prophet); since it was in obedience to her that her daughter both disgraced herself, and danced, and sought the murder; and Herod was entrapped by her.
Homily on the Gospel of Matthew 48Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.
For what could be worse than this brutal fierceness? to ask a murder by way of a favor, a lawless murder, a murder in the midst of a banquet, a murder publicly, and without shame? Since she went not unto him privately to speak of these things, but publicly, and with her mask thrown off, barefaced, and having got the devil to plead with her, in this guise she saith whatever she saith. Yea, and he it was that caused her at all to get credit by her dancing, and to catch Herod at that moment. For where dancing is, there is the evil one. For neither did God give us feet for this end, but that we may walk orderly: not that we may behave ourselves unseemly, not that we may jump like camels (for even they too are disagreeable when dancing, much more women), but that we may join the choirs of angels.
For if the body is base, thus making itself unseemly, much more the soul. Like this is the dancing of the demons, like this, the jesting of such as are servants of the demons.
And mark too the very mode of asking. "Give me here John Baptist's head in a charger." Dost thou see her lost to all shame, become altogether the devil's? She mentions his very office, and not even so does she hide her face, but as if it were some viand she is speaking of, just so doth she ask for that sacred and blessed head to be brought in in a charger.
And she doth not so much as assign a cause, for neither had she one to mention, but she claims simply to be complimented by the calamities of others. And she said not, "Bring him in here, and slay him," for she could not have endured his bold language even when he was about to die. Yea, and she dreaded to hear his awful voice, even when enduring slaughter; for not on the very point of being beheaded would he have kept silence. Therefore she saith, "Give me here in a charger," for "I long to see that tongue silent:" her object being, not simply to be rid of his reproofs, but also to trample upon him, and deride him when fallen.
Yet God endured it, and neither discharged His thunderbolt from above to scorch her shameless countenance, nor commanded the earth to open, and receive that wicked revel; at once both crowning the righteous man more signally, and leaving much consolation to them that hereafter suffer anything unjustly.
Let us hearken therefore, as many as suffer ill, living in virtue, at the hands of wicked men. For then too God endured that even he in the wilderness, he in the leathern girdle, in the garment of hair, the prophet, the man greater than all prophets, who had no superior among those born of women, should actually be murdered, and that by an immodest damsel, and a corrupt harlot, and all in vindicating the laws of God. These things then let us consider, and bear all nobly, whatever we may suffer.
For then too this bloodthirsty and lawless woman, as far as she desired to take vengeance on him that had grieved her, so far did she prevail, and satiated all her anger, and God permitted it. And yet to her he had said nothing, nor had he accused her, but he found fault with the man only. But her conscience was a bitter accuser. Wherefore also she was led on in frenzy to greater evils, being grieved, and stung, and she disgraced all at once, herself, her daughter, her departed husband, her living paramour, and tried to surpass her former acts. For "if thou art vexed," saith she, "at his committing adultery, I make him a murderer also, and cause him to be the slayer of his reprover."
Homily on the Gospel of Matthew 48But see the evangelist, how he relates all without invidiousness, and as far as he can, absolutely makes out an excuse. Thus first in behalf of Herod he saith, "For the oath's sake, and them which sat with him at meat," and that "he was sorry;" then of the damsel, "Being before instructed of her mother," and that "she brought the head to her mother;" as though he had said, it was her command that she was fulfilling. Since not for the sufferers but for the wrongdoers do all righteous men grieve, since in fact these are they who properly speaking suffer ill.
Them let us also imitate, and not trample upon our neighbors' sins, but so far as is right, shadow them over. Let us take to ourselves a soul severe in goodness. For so the very evangelist, speaking of a harlot and a blood-stained woman, avoided harshness, as far as might be. For neither did he say, "by the blood-stained and accursed woman," but "being before instructed of her mother," using such names as have rather an innocent sound.
But thou dost even insult and revile thy neighbor, and couldest never endure to make mention of a brother that had grieved thee in such terms, as he hath done of the harlot, but with much brutal fierceness, and reproaches, calling him the wicked one, the malefactor, the crafty, the fool, and many other names more grievous than these. For so we make ourselves more and more like wild beasts, and talk of him as of a man of monstrous origin, vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.
Homily on the Gospel of Matthew 48You have heard, brothers, that sensual pleasure may give birth to great cruelty. "And his head was brought on a platter."The house is converted into an arena, the table changes into a stall at the amphitheater, the birthday guests turn into spectators, the feast grows into a furor, the food ripens into carnage, the wine transforms into blood, the birthday changes into a funeral, sunrise evolves into sunset, the banquet is altered into a bloody killing, and musical instruments perform the tragedy of the ages. A creature enters the room, not a girl; a lynx, not a maiden, moves to the music. She has the mane of an animal, not hair, sprouting up from the crown of her head. She spreads out her limbs with twists and turns; she steadily grows in ferocity. She becomes cunning in cruelty, not in body. And this extraordinarily wild animal lets out a growl. She gnashes her teeth. She does not take up a sword but produces one. "Prompted by her mother," the Evangelist says, and taking an arrow from her mother's heart, this uncanny creature, with contempt for the prize of John's body, slithers through the hall to have his head cut off.
SERMONS 127.9It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him.
Catena Aurea by AquinasBehold, the wantonness! The princess dances, and the better she dances, the more evil it is. For it is shameful for a princess to be skilled at doing something unbefitting.
Commentary on MatthewBut on the birthday, etc. Here regarding the killing he does three things, because he could not on account of the fear of the people. First the antecedents are set forth; secondly, the killing; thirdly, the consequences. Regarding the first, three antecedents are set forth: the dancing; the promise; the request. He says therefore but on the birthday, etc. It was the custom among the ancients to celebrate their birthday, contrary to Eccl 7:2: better is the day of death than the day of birth. We do not read that any celebrated their birthday except this man and Pharaoh, king of Egypt. Hence on his birthday the daughter of Herodias, as she was called, danced in the midst, i.e., in the banquet hall, and in this he is made culpable, because in his revelry he forgot the royal court, in which such things should not have taken place, and it pleased Herod, contrary to Sir 9:4: do not be constant with a dancing girl.
Commentary on MatthewWhereupon he promised with an oath to give her whatsoever she would ask.
ὅθεν μεθ᾿ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται.
тѣ́мже и҆ съ клѧ́твою и҆зречѐ є҆́й да́ти, є҆гѡ́же а҆́ще воспро́ситъ.
Shortly before, Herod indicated that he wanted to kill John. He hesitated for fear of the people, because they considered him to be a prophet. But now, upon the request for John's death, since Herod was bound formally by the ritual of an oath, how is it that he suddenly becomes sorry? His former willingness is incompatible with his present unwillingness, and the annoyance he now feels is contrary to what he felt before. Previously there was an orderly sequence to what transpired, but now the situation has gotten out of hand. Sensual pleasure springing up from infidelity has seized the glory of the law. But the people, aware of the good things in the law, wink at the pleasurable circumstances not without misgivings as to their own peril. They know it is inappropriate for them to turn away from the glory of the commandments. Yet four factors cause them to give in to sin: an oath, fear of the leaders, the allurements of pleasure and a bad example.
Commentary on Matthew 14.8(Lib. Syn. ii. 10.) In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil. It follows, And she being before instructed of her mother said, Give me here John Baptist's head in a charger.
Catena Aurea by Aquinas(Verse 7.) So when he had promised with an oath to give her whatever she might ask from him. But she being forewarned by her mother. I do not excuse Herod, that unwillingly and against his will he committed murder because of the oath, who perhaps swore to do this in order to prepare the machinery for a future killing. Otherwise, if he had said that he did it because of an oath, if he had asked for the death of his father or mother, would he not have done it? Therefore, since he was going to reject it in himself, he ought to have despised it and the prophet.
Commentary on MatthewI do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.
Catena Aurea by AquinasAnd consider this additional foolishness of Herod's, that he promised to give whatever she asked. If she had asked for your own head, would you have given it to her?
Commentary on MatthewAnd there follows whereupon he promised with an oath, etc. Behold the rash promise and the reckless oath. Sir 23:9: let not your mouth be accustomed to swearing, for in it there are many falls.
Commentary on MatthewAnd she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.
ἡ δέ, προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.
Ѻ҆на́ же нава́ждена ма́терїю свое́ю, да́ждь мѝ, речѐ, здѣ̀ на блю́дѣ главꙋ̀ і҆ѡа́нна крⷭ҇ти́телѧ.
She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure.
Catena Aurea by Aquinas(Verse 8.) 'Give me,' she says, 'here on a platter, the head of John the Baptist.' Herodias, fearing that Herod might someday come to his senses and become a friend to his brother Philip, and that their unlawful marriage would be dissolved, instructs her daughter to immediately request the head of John at the very banquet itself: a worthy reward for the dance, a worthy prize for the blood.
And the king was saddened. It is the custom of the Scriptures that the historian narrates the opinion of many, just as it was believed by all at that time. Just as Joseph was also called the father of Jesus by Mary herself, so now Herod is said to be saddened, because those reclining at the table thought so (Luke 2). For he was a deceiver of his own mind and a skilled murderer, showing sadness on his face when he had joy in his mind.
Commentary on MatthewFor Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing.
Catena Aurea by AquinasShe says, "Give me here John Baptist's head." Why did she add the word "here"? She feared that Herod might later come to his senses and change his mind, so she urges him on by saying, "Give me it here and now."
Commentary on MatthewAnd being instructed before by her mother, give me, she said, here in a dish the head of John the Baptist. Here the woman's request is set forth. Women are sometimes pious, and they have tender affections; hence when they are pious, they are exceedingly pious, but when they are cruel, they are exceedingly cruel; Sir 25:22: there is no head worse than the head of a serpent; and there is no anger above the anger of a woman. And ibid. it says: all malice is short compared to the malice of a woman. For a man would scarcely think what a wicked woman thinks. The mother therefore asked in order to satisfy her wrath. Likewise she feared lest Herod might sometime be converted by the words of John, and dismiss her.
Commentary on MatthewAnd the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.
καὶ ἐλυπήθη ὁ βασιλεύς, διὰ δὲ τοὺς ὅρκους καὶ τοὺς συνανακειμένους ἐκέλευσε δοθῆναι,
И҆ печа́ленъ бы́сть ца́рь: клѧ́твы же ра́ди и҆ за возлежа́щихъ съ ни́мъ, повелѣ̀ да́ти (є҆́й)
(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
Catena Aurea by AquinasIt is customary in the Scriptures for the historian to narrate the opinion of many, as it was held by them at the time. Even as Joseph is called the father of Jesus by Mary herself, Herod now is said to be exceedingly sad because his guests thought that he was. An artful deceiver and a skilled assassin, he preferred to show a sad face when his mind registered joy.
COMMENTARY ON MATTHEW 2.14.9(Verse 9, 10) However, because of the oath and because of those who were reclining at the table with him, he commanded it to be given. And he sent and beheaded John in prison. The wickedness excuses the oath, so that under the pretext of piety he might become impious. But what he added: 'And because of those who were reclining at the table with him,' he wants them all to be partakers of his wickedness, so that they might be carried away in a luxurious and impure banquet of bloody feasts.
Commentary on MatthewOtherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath's sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast.
Catena Aurea by AquinasHe was sorry because of John's virtue, for even the enemy in war marvels at valor displayed by his adversary. But because of his oaths, he gives the inhuman gift. Let us learn from this that it is sometimes better to perjure oneself than to do something ungodly because of an oath.
Commentary on MatthewAnd the king was struck sad on account of his oath. Here it is determined how he was killed. Chrysostom says: here an example is given that decency is honored even by the wicked, as is stated in Wis 5:1ff. Jerome says that now he was saddened, who before wished to kill him but feared the people. Why then does it say that he was saddened? He resolves it. It is the custom of men to recount what appears to men: just as they called Christ the son of Joseph, because they so supposed, as is stated in Luke 3. Hence he says struck sad, because so it appeared to men. There follows the execution. And first the command is set forth; secondly, the execution. On account of his oath, and on account of those who sat with him at table. In this he was foolish, because regarding a dishonorable matter, the oath is not to be feared, because in the very fact that I swear, I am perjured; Jer 4:2: you shall swear with judgment (namely, with discretion), in justice and in truth. Likewise, if he had sworn to do something in his own power, it should be understood as applying to honorable matters. Hence what he should not do to himself, neither should he command another; Zech 8:17: love not a lying oath. And on account of those who sat with him at table, so as to make them all participants in the murder, for they all pleaded for the girl. He commanded it to be given.
Commentary on MatthewAnd he sent, and beheaded John in the prison.
καὶ πέμψας ἀπεκεφάλισε τὸν Ἰωάννην ἐν τῇ φυλακῇ.
и҆ посла́въ ᲂу҆сѣ́кнꙋ і҆ѡа́нна въ темни́цѣ.
(Mor. iii. 7.) But not without most deep wonder do I consider, that he who in his mother's womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves.
Catena Aurea by AquinasSo among the other gratifications of a debauched people the head of John is brought in in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief.
Catena Aurea by Aquinas(Antiq. xviii. 5 Machaerus.) Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded.
Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.
Catena Aurea by AquinasHere is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, He sent and beheaded John in prison, and his head was brought in a charger.
Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)
Catena Aurea by AquinasAnd he sent and beheaded John. Here the execution is set forth. Here is fulfilled what he had said: he must increase, but I must decrease, because Christ was extended on the cross, while John was beheaded. Likewise, the beheading of John was a sign that by the authority of the law they were destined to lose both Christ and the law.
Commentary on MatthewAnd his head was brought in a charger, and given to the damsel: and she brought it to her mother.
καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῷ κορασίῳ, καὶ ἤνεγκε τῇ μητρὶ αὐτῆς.
И҆ принесо́ша главꙋ̀ є҆гѡ̀ на блю́дѣ и҆ да́ша дѣви́цѣ: и҆ ѿнесѐ ма́тери свое́й.
(Verse 11.) And his head was brought on a platter and given to the girl, and she brought it to her mother. We read in Roman history that Flamininus, a Roman general, agreed to have a certain accused of a capital crime be beheaded at a banquet because he was lying next to a prostitute who claimed to have never seen a decapitated man before. He was expelled from the Senate by the censors because he mixed food with blood during the feast, and he preferred the death of a guilty man to the enjoyment of another person, so that lust and murder were mixed together. How wicked Herod and Herodias and the girl who danced demand the prophet's head as the price of blood, so that she may have power over the tongue that condemned unlawful marriages. This happened exactly as written; but we still see to this day, the Jews having lost Christ, who is the head of the prophets, in the person of John the Baptist.
And his disciples came and took his body and buried it. Josephus reports in a certain town of Arabia that John was beheaded. And what follows: His disciples came and took the body, both of him (John) and of the Savior, we can understand.
Commentary on Matthew(Liv. xxxix. 43.) We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials.
Catena Aurea by AquinasThen the consequences of the beheading are set forth. And first the fulfillment of the promise is set forth; secondly, the burial. He says therefore and his head was brought in a dish. And in this Herod was blameworthy, because he exercised cruelty amid his pleasures: hence it is said that a certain governor loved a certain courtesan, and when she was in his lap, she said that she had never seen a man killed. And when he was at dinner, he had a man deserving of death brought forth, and had him beheaded before her: which the Romans learned, and he was banished from Rome. So this man too was sent into exile.
Commentary on MatthewAnd his disciples came, and took up the body, and buried it, and went and told Jesus.
καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἦραν τὸ σῶμα καὶ ἔθαψαν αὐτό, καὶ ἐλθόντες ἀπήγγειλαν τῷ Ἰησοῦ.
И҆ пристꙋ́пльше ᲂу҆ченицы̀ є҆гѡ̀ взѧ́ша тѣ́ло (є҆гѡ̀) и҆ погребо́ша є҆̀: и҆ прише́дше возвѣсти́ша і҆и҃сови.
(Mor. xxix. 7.) And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, And his disciples came, and took up his body, and buried it.
Catena Aurea by AquinasAmid the other enjoyments of the profligate company, the head of John is brought on a platter. Thus the pleasures of the body and worldly extravagance reach the point where the girl carries the head to her mother. And so shameful Israel surrenders the glory of the law to the pleasure and infidelity of its Herodian household, who were formerly Gentiles. Now that the time of the law is over and buried with John, his disciples announce to the Lord the events that transpired, as they leave the law and come to the Gospels.
Commentary on Matthew 14.8The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.
Catena Aurea by AquinasJosephus relates that in a certain town of Arabia John's head had been cut off.As to the words that follow, "and his disciples came and took the body," we presume these people are the disciples of both John and the Savior.
COMMENTARY ON MATTHEW 2.14.12By which we may understand both the disciples of John himself, and of the Saviour.
And the Prophet has lost among them both tongue and voice.
Catena Aurea by Aquinas(Hom. xlix.) Observe how John's disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.
Catena Aurea by AquinasEcclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.
Catena Aurea by AquinasThe body of the Baptist was buried in Sebaste Caesarea. But his precious head was buried the first time in Emesa. "And they went and told Jesus." What did they tell Jesus? Not that John had died, for the account of John's death was given parenthetically. But rather, they told Jesus what Herod was saying about Him, that Jesus was John.
Commentary on MatthewAnd his disciples came and took his body and buried it. Here the burial of John is treated, and it is counted among the works of mercy; and yet it seems that mercy does not pertain to the dead, because if it pertains to him, it seems that what the Lord says is not true: fear not those who kill the body. Why then is it counted among the works of mercy? It must be said that even if one does not serve the dead according to the effect which he now has, yet one serves him according to the affection which one now has toward the dead. Hence they took his body and buried it; it is said that near Sebaste, since it is nearby. Later, Julian the Apostate, seeing many coming to his relics, had him burned, except for the head. And coming, they told Jesus. Hence the disciples of John, who at first made accusations against Jesus, after John's death returned to Jesus and became familiar with him: so some in a time of tribulation are converted to Christ; Hosea 6:1: in their tribulation they will rise early to me.
Commentary on MatthewWhen Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities.
Ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατ᾿ ἰδίαν· καἰ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων.
И҆ слы́шавъ і҆и҃съ ѿи́де ѿтꙋ́дꙋ въ кораблѝ въ пꙋ́сто мѣ́сто є҆ди́нъ {ѡ҆со́бь}: и҆ слы́шавше наро́ди по не́мъ и҆до́ша пѣ́ши ѿ градѡ́въ.
(De Cons. Ev. ii. 45.) This the Evangelist relates to have been done immediately after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, This is John. For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning whom he heard such things; for himself had put John to death.
Catena Aurea by AquinasThere is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...
Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say "It is Ceres, it is Adonis, it is the Corn-King," or else "It is the laws of Nature." The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...
When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the "genial bed" as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.
Miracles, from God in the DockDr Pittenger contrasts my view with that which makes miracles a sign of God's action and presence in creation. Yet in chapter 15 I say that the miracle at Cana manifests "the God of Israel who has through all these centuries given us wine" and that in the miraculous feedings God "does close and small... what He has always been doing in the seas, the lakes and the little brooks". Surely this is just what Dr Pittenger wanted me to say, and what Athanasius says (De Incarnatione xiv. 8, edited by F. L. Cross, 1939)?
Rejoinder to Dr Pittenger, from God in the Dock(ap. Anselm.) The Saviour having heard the death of His Baptist, retired into the desert; as it follows, which when Jesus had heard, he departed thence by ship into a desert place.
Catena Aurea by AquinasMystically; The Word of God, on the close of the Law, entered the ship, that is, the Church; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds, and unbelieving hearts for the understanding of the new preaching.
Catena Aurea by Aquinas(Verse 13) And they came and told Jesus. When Jesus heard this, he withdrew from there in a boat to a deserted place by himself. They announced to the Savior the death of John the Baptist, and when he heard this, he withdrew to a deserted place. Not, as some think, out of fear of death, but sparing his enemies, lest they join one murder with another. Or deferring his own death to the day of his Passover, on which he was to be sacrificed as the Lamb (Exodus 12), and the doorposts of believers to be sprinkled with blood. Or perhaps He withdrew to give us an example of avoiding unnecessary danger, because not all have the same perseverance in enduring torments as they do in offering themselves to be tortured. For this reason, He also gives the command in another place: 'When they persecute you in this city, flee to another' (Mt. X, 23). The evangelist also elegantly does not say, 'He fled to a deserted place,' but 'He withdrew,' in order to avoid the persecutors rather than fearing them. Another interpretation: After the Jews and the king of the Jews cut off the head of the prophets and silenced the voice and speech of prophecy among them, Jesus moves to the desert, a place that the Church had not had before.
And when the crowds heard this, they followed him on foot from the cities. It is possible that, for another reason, upon hearing of the death of John, they withdrew to a deserted place to confirm the faith of the believer. Finally, the crowds followed him on foot, not on pack animals, not in various vehicles, but by their own physical effort, to show their fervor of the mind. If we were to explain the reasons behind each word, we would exceed the brevity of the stated task. However, it must be said in passing that after the Lord came into the desert, many crowds followed him. For before he came into the solitude of the nations, he was worshiped by only one people.
Commentary on MatthewThey announced the death of the Baptist to the Savior. When Jesus heard this, he withdrew to a lonely place apart, but not, as some people think, for fear of death. He withdrew to spare his enemies from compounding one murder with another or to defer his death to the day of Passover on which a lamb is ritually offered up and doorposts are sprinkled with the blood of the faithful. Or else he withdrew in order to give us an example of avoiding the foolhardiness of those who betrayed him, because not everyone perseveres amid torments with the same constancy they had when they offered themselves to be tortured. For this reason in another place he gave this admonition: "When they persecute you in this city, flee to another. It was also fitting that the Evangelist did not say "he fled to a lonely place" but "he withdrew," so that he avoided his persecutors rather than feared them.
COMMENTARY ON MATTHEW 2.14.13He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not 'fled,' but elegantly, departed thence, (or, 'withdrew,') showing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers.
They followed on foot, not riding, or in carriages, but with the toil of their own legs, to show the ardour of their mind.
It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shows that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.
Catena Aurea by AquinasSee Him on every occasion "departing," both when John was delivered up, and when he was slain, and when the Jews heard that He was making more disciples. For it is His will ordinarily to conduct things after the manner of a man, the time not yet calling Him to reveal His Godhead plainly. Wherefore also He bade His disciples "tell no man that He is the Christ;" for His will was that this should be better known after His resurrection. Wherefore upon those of the Jews that were for a time obstinate in their unbelief He was not very severe, but even disposed to be indulgent to them.
And on retiring, He departs not into a city, but into a wilderness, and in a vessel, so that no man should follow.
But do thou mark, I pray thee, how the disciples of John had now come to be more attached to Jesus. For it was they that told Him of the event; for indeed they have left all, and take refuge henceforth in Him. Thus, besides their calamity, His provision before made in that answer did no small good.
But wherefore did He not retire before they brought Him the tidings, when yet He knew the fact before they reported it? To signify all means the reality of His economy. For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine.
He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise doth it overcome and dispel all dangers.
Therefore they straightway also received their reward. For "Jesus," it is said, "went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick."
For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He healeth all.
And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.
Homily on the Gospel of Matthew 49Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)
Catena Aurea by AquinasJesus departed on account of Herod's bloodthirstiness, teaching us also not to cast ourselves openly into danger. He also departed so that He would not seem to have been incarnate only in appearance. For if Herod had seized Jesus, he would have attempted to kill Him, and if Jesus had snatched Himself from such danger because it was not yet time for His death, then He would have seemed to be only an apparition. He departed "to a desert place apart" so that He might perform the miracle with the loaves.
Commentary on MatthewThe multitude show their faith by running to Jesus even as He is departing, for which they receive healing as the reward of faith. Their following on foot and without any provisions are also signs of faith.
Commentary on MatthewAnd when Jesus had heard this, he retired from thence by boat into a desert place apart. Above, the opinion of Herod about Christ was set forth, and on its occasion the narrative about John was introduced; now it is shown that the opinion of Herod was false. He had said two things: that Christ was John whom he had killed, and that John, having risen, was working mighty deeds. He says therefore that when Jesus had heard, he retired from thence by boat, etc. Why did he retire? Jerome assigns four reasons. The first, to spare his enemies, lest from murder they rush into murder; Hosea 4:2: blood has touched blood. Likewise, to defer his passion; hence he himself says in John 7:6: my time has not yet come. Likewise, to give us an example not to thrust ourselves into sufferings: for it is not virtue to thrust oneself into sufferings, but presumption. Hence above 10:33: when they shall persecute you in one city, flee into another. Likewise, to show with what devotion the crowds heard the word of God, because even in danger they followed him; Deut 13:3: the Lord your God tries you, that it may appear whether you love him. Likewise it should be noted that he sets down four things which should draw the crowd back from following Christ. The first is that he retired by boat; likewise, that it was to a desert place; likewise, that there were no groves there, because it was a desert; likewise, not near a road, to which men willingly turn aside; but he retired apart. This he did so that the devotion of the crowd might be more commended. Likewise Chrysostom says that he retired to approve man; therefore he did not wish to retire until the death of John was reported. There follows and the multitudes having heard of it, followed him on foot out of the cities; where the devotion of the crowds and of the poor people is touched upon, who followed the Lord out of devotion. Hosea 6:1: in their tribulation they will rise early to me.
Commentary on MatthewDivine Liturgy
2 Corinthians 4:1–6
§ 175
Brethren, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of dishonesty, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God. But even if our Gospel is veiled, it is veiled to them that are lost, whose minds the god of this world has blinded, who do not believe, lest the light of the Gospel of the glory of Christ, who is the image of God, should shine upon them. For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your servants for the sake of Jesus [the Lord] ... For it is God who commanded the light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ...
Forerunner
The righteous one shall rejoice in the Lord / and shall set his hope on Him
Verse: Hear my voice, O God, when I pray unto Thee
In those days, as John was finishing his course, he said, ‘Whom do you think I am? I am not He. But behold, there comes One after me, the shoes of Whose feet I am not worthy to loose.’ Men and brethren, children of the stock of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell at Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. And when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. But God raised Him from the dead. And He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses unto the people. And we declare unto you glad tidings—that the promise which was made to the fathers, God has fulfilled for us their children, in that He has raised up Jesus.
The righteous shall flourish like a palm tree and shall grow like a cedar in Lebanon
Verse: They that are planted in the house of the Lord shall flourish in the courts of our God
Matthew 24.13-28
§ 99
But he that shall endure unto the end, the same shall be saved.
ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.
[Заⷱ҇ 99] Претерпѣ́вый же до конца̀, то́й спасе́тсѧ.
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
Apostolic Constitutions (Book VII), Section 2, XXXIIWatch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.
The Didache, Chapter 16"Then shall they deliver you up to be afflicted, and shall kill you."
In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is "for my name's sake. For ye shall be hated," He saith, "of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved."
This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."
After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall ye be above the things that alarm you. For, that they may not say, how then shall we live? He said more, Ye shall both live and preach everywhere. Therefore He added moreover, "And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come," of the downfall of Jerusalem.
Homily on the Gospel of Matthew 75"And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved."
After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you.
And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, "Be not troubled, for all must be;" and, "He that endureth to the end, the same shall be saved;" and, "The gospel shall surely be preached in all the world." For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come.
Homily on the Gospel of Matthew 75Morally; He who shall see that glorious second coming of the word of God into his soul, must needs suffer in proportion to the measure of his proficiency assaults of opposing influences, and Christ in him must be hated by all, not only by the nations literally understood, but by the nations of spiritual vices. And in such enquiries there will be few who shall reach the truth with any fulness, the more part shall be offended and fall therefrom, betraying and accusing one another because of their disagreement respecting doctrines, which shall give rise to a mutual hatred. Also there shall be many setting forth unsound words concerning things to come, and interpreting the Prophets in a manner in which they ought not; these are the false Prophets who shall deceive many, and who shall cause to wax cold that fervour of love which was before in the simplicity of the faith. But he who can abide firmly in the Apostolic tradition, he shall be saved; and the Gospel being preached to the minds of all shall be for a testimony to all nations, that is, to all the unbelieving thoughts of the soul.
Catena Aurea by AquinasHe foretells the evils that will occur, strengthening His disciples by speaking of these things beforehand. It is often the unexpected that strikes terror and disarray, so He mitigates their fear beforehand by speaking in advance of the terrible events that will be: the spite, the enmity, the snares, and the false prophets who are the forerunners of the Antichrist, deceiving many who will then hurl themselves headlong into every type of iniquity. Because of the burgeoning of iniquity stemming from the deceit of the Antichrist, men will become so savage that not even towards those closest to them will they preserve the milk of human kindness, but will betray each other. But he that endures patiently until the end, steadfastly withstanding and not giving in to the assaults brought upon him, he it is who will be saved as the proven and tested soldier.
Commentary on Matthew(Verse 12, 13.) And since iniquity will abound, the love of many will grow cold. But he who perseveres to the end, he will be saved. He did not deny the faith of all, but of many. For many are called, but few are chosen. For in the apostles and those like them, charity will remain, of which it is written: 'Many waters cannot quench love' (Song of Solomon 8:7). And even Paul himself said: 'Who shall separate us from the love of Christ?' tribulation, or distress, or famine (Rom. VIII, 35)? and so on.
Commentary on MatthewThe long, dull monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and the inarticulate resentment with which we teach them to respond to it—all this provides admirable opportunities of wearing out a soul by attrition.
The Screwtape Letters"In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.
Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them, because God accepts only that sacrifice which the flame of charity kindles before His eyes on the altar of good works.
For Solomon indicates how great is the height at which the virtue of patience excels, saying: "The patient man is better than the strong man, and he who rules his spirit than he who captures cities." It is therefore a lesser victory to capture cities, because what is conquered is external. But what is conquered through patience is greater, because the mind is overcome by itself, and it subjects itself to itself, when patience prostrates it in the humility of forbearance.
Forty Gospel Homilies, Homily 35Whoso shall endure unto the end, i. e. to the end of his life; for whoso to the end of his life shall persevere in the confession of the name of Christ, and in love, he shall be saved.
Catena Aurea by AquinasBut "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever; " because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"-arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure.
Against Marcion Book IVTo speak plainly, if they who reproach us with harshness, or esteem heresy (to exist) in this (our) cause, foster the "infirmity of the flesh" to such a degree as to think it must have support accorded to it in frequency of marriage; why do they in another case neither accord it support nor foster it with indulgence-when, (namely), torments have reduced it to a denial (of the faith)? For, of course, that (infirmity) is more capable of excuse which has fallen in battle, than (that) which (has fallen) in the bed-chamber; (that) which has succumbed on the rack, than (that) which (has succumbed) on the bridal bed; (that) which has yielded to cruelty, than (that) which (has yielded) to appetite; that which has been overcome groaning, than (that) which (has been overcome) in heat. But the former they excommunicate, because it has not "endured unto the end: " the latter they prop up, as if withal it has "endured unto the end.
On MonogamyBecause he that shall persevere to the end, namely, of the present life, he shall be saved. The same is found above, 10:22.
Commentary on MatthewAnd this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι, καὶ τότε ἥξει τὸ τέλος.
И҆ проповѣ́стсѧ сїѐ є҆ѵⷢ҇лїе црⷭ҇твїѧ по все́й вселе́ннѣй, во свидѣ́тельство всѣ̑мъ ꙗ҆зы́кѡмъ: и҆ тогда̀ прїи́детъ кончи́на.
(Ep. 199, 46.) But that this preaching the Gospel of the kingdom in all the world was accomplished by the Apostles, we have not any certain evidence, to prove. There are numberless barbarous nations in Africa, among whom the Gospel is not even yet preached, as it is easy to learn from the prisoners who are brought from thence. But it cannot be said that these have no part in the promise of God. For God promised with an oath not the Romans only, but all nations to the seed of Abraham. But in whatever nation there is yet no Church established, it must needs be that there should be one, not that all the people should believe; for how then should that be fulfilled, Ye shall be hated of all nations for my name's sake, unless there be in all nations those who hate and those; who are hated? That preaching therefore was not accomplished by the Apostles, while as yet there were nations among whom it had not begun to be fulfilled. The words of the Apostle also, Their sound hath gone out into all the world, though expressed as of time past, are meant to apply to something future, not yet completed; as the Prophet, whose words he quotes, said that the Gospel bore fruit and grew in the whole world (Ps. 19:4.), to show thereby to what extent its growth should come. If then we know not when it shall be that the whole world shall be filled with the Gospel, undoubtedly we know not when the end shall be; but it shall not be before such time.
Catena Aurea by AquinasThe Gospel shall be preached throughout the whole world: and along with it shall the woman too be told of who did him a kindness—and we see that all these predictions have been fulfilled. For the Christians who were at one time persecuted by the Greeks and Jews have conquered, and drawn their persecutors over to their own side. In like manner we see that the Church has never been destroyed, but that its adherents have been greatly multiplied, and that similarly the whole earth has been filled with the doctrine of the Lord Christ, and is still being filled, and that the gospel is preached throughout all the world. This I avouch to be the veritable fact, from what I have seen and heard in the many places which I have visited.
Even in Taprobanê, an island in Further India, where the Indian sea is, there is a Church of Christians, with clergy and a body of believers, but I know not whether there be any Christians in the parts beyond it. In the country called Malê, where the pepper grows, there is also a church, and at another place called Calliana there is moreover a bishop, who is appointed from Persia. In the island, again, called the Island of Dioscoridês, which is situated in the same Indian sea, and where the inhabitants speak Greek, having been originally colonists sent thither by the Ptolemies who succeeded Alexander the Macedonian, there are clergy who receive their ordination in Persia, and are sent on to the island, and there is also a multitude of Christians. I sailed along the coast of this island, but did not land upon it. I met, however, with some of its Greek-speaking people who had come over into Ethiopia. And so likewise among the Bactrians and Huns and Persians, and the rest of the Indians, Persarmenians, and Medes and Elamites, and throughout the whole land of Persia there is no limit to the number of churches with bishops and very large communities of Christian people, as well as many martyrs, and monks also living as hermits. So too in Ethiopia and Axôm, and in all the country about it; among the people of Happy Arabia—who are now called Homerites—through all Arabia and Palestine, Phoenicia, and all Syria and Antioch as far as Mesopotamia; among the Nubians and the Garamantes, in Egypt, Libya, Pentapolis, Africa and Mauretania, as far as southern Gadeira, there are everywhere churches of the Christians, and bishops, martyrs, monks and recluses, where the Gospel of Christ is proclaimed. So likewise again in Cilicia, Asia, Cappadocia, Lazica and Pontus, and in the northern countries occupied by the Scythians, Hyrcanians, Heruli, Bulgarians, Greeks and Illyrians, Dalmatians, Goths, Spaniards, Romans, Franks, and other nations, as far as Gadeira on the ocean towards the northern parts, there are believers and preachers of the Gospel confessing the resurrection from the dead; and so we see the prophecies being fulfilled over the whole world.
The Christian Topography, Book 3(non occ.)c. But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ's disciples had been dispersed over the four quarters of the earth. Whence Jerome says, (Hieron. in loc.) I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations.
Catena Aurea by Aquinas(Verse 14) And this Gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come. The sign of the Lord's coming is the preaching of the Gospel in the whole world, so that no one may be without excuse; which has either already been fulfilled, or is about to be fulfilled very soon. For I do not think that any nation remains which does not know the name of Christ. And although it may not have had preachers, it cannot ignore the expectation of faith from neighboring nations.
Commentary on MatthewThe sign of the Lord's coming is that the gospel will be preached throughout the entire world, leaving no one any excuse. We believe that this has already been accomplished or is about to be accomplished, since it appears to me that there remains no nation that does not know the name of Christ. Even if they haven't been visited by an evangelist themselves, certainly they have heard about the Christian faith from neighboring countries.
COMMENTARY ON MATTHEW 4.24.14And the sign of the Lord's second coming is, that the Gospel shall be preached in all the world, so that all may be without excuse.
Catena Aurea by AquinasThis, we may observe, He saith elsewhere also; "This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come;" to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, "And wherefore preach to all, if all are not to believe?"-it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, "We heard not;" for the word of godliness "hath gone out unto the ends of the world."
Homily on the Gospel of Matthew 25For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul saith, "Their sound went into all the earth;" and again, "The gospel which was preached to every creature which is under Heaven." And seest thou him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again saith concerning the gospel, that "it is bringing forth fruit, and growing up in every creature which is under Heaven."
But what meaneth, "For a witness to all nations?" Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He saith, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul saith, "of the gospel which was preached to every creature which is under Heaven."
Which also is a very great sign of Christ's power, that in twenty or at most thirty years the word had reached the ends of the world. "After this therefore," saith He, "shall come the end of Jerusalem." For that He intimates this was manifested by what follows.
Homily on the Gospel of Matthew 75When every nation shall have heard the preaching of the Gospel, then shall come the end of the world. For at this time there are many nations, not of barbarians only, but of our own, who have not yet heard the word of Christianity.
Morally; He who shall see that glorious second coming of the word of God into his soul, must needs suffer in proportion to the measure of his proficiency assaults of opposing influences, and Christ in him must be hated by all, not only by the nations literally understood, but by the nations of spiritual vices. And in such enquiries there will be few who shall reach the truth with any fulness, the more part shall be offended and fall therefrom, betraying and accusing one another because of their disagreement respecting doctrines, which shall give rise to a mutual hatred. Also there shall be many setting forth unsound words concerning things to come, and interpreting the Prophets in a manner in which they ought not; these are the false Prophets who shall deceive many, and who shall cause to wax cold that fervour of love which was before in the simplicity of the faith. But he who can abide firmly in the Apostolic tradition, he shall be saved; and the Gospel being preached to the minds of all shall be for a testimony to all nations, that is, to all the unbelieving thoughts of the soul.
Catena Aurea by AquinasFor the Lord knew that the hearts of the disciples would be made sad by the destruction of Jerusalem, and overthrow of their nation, and He therefore comforts them with a promise that more of the Gentiles should believe than of the Jews should perish.
Catena Aurea by AquinasTake courage, you will not be hindered from preaching. For the Gospel will be preached to all the nations as a witness, that is, as a reproof, a condemnation of those who do not believe, and then the end will come, not of the world, but of Jerusalem. For prior to the taking of Jerusalem, the Gospel was already preached [as a witness to all the nations], for St. Paul, in writing to the Colossians, speaks of "the Gospel which was preached to every creature under heaven" (Col. 1:23). That Christ is speaking of the end of Jerusalem is clear from what follows, for He says:
Commentary on MatthewAnd this gospel of the kingdom shall be preached in the whole world. Above, the Lord foretold the adverse things that would come in the Church; now he foretells the prosperous, because the apostles, who were born from the Jews, were zealous for their own flesh; Romans 9:2: I have great sadness and continual sorrow in my heart; therefore, for their consolation, because many more were to be called to the faith, he says: this gospel of the kingdom shall be preached in the whole world. For he himself, beginning his preaching, said: Do penance, for the kingdom of heaven is at hand. But this shall be preached in the whole world: for the new law is not determined to one people, as the old law was. Mark 16:15: Preach the gospel to every creature. And Chrysostom says that this was fulfilled before the destruction of the city of Jerusalem, and he proves this through the Apostle in Romans 10:18, where the Apostle says: Their sound hath gone forth into all the earth. Therefore the evangelical teaching seemed to have been spread throughout the whole world. Likewise through another authority found in Colossians 1:6: The preaching of the gospel bears fruit. And this is not surprising, because one apostle, namely Paul, expanded it so much that he reached Rome and Spain; hence what is found in Isaiah 57:9 was fulfilled: Thou hast sent thy messengers far off. And therefore Chrysostom says that in this the power of Christ is to be admired, that within the space of forty years his teaching grew so much that it filled the whole world; hence he rightly says, and this gospel of the kingdom shall be preached in the whole world. But will everyone believe? No; some will believe and some will not. And the fact that some will believe will be as a testimony against those who do not believe, as Jerome says. For a testimony to all nations; Romans 1:5: We have received grace and apostleship for obedience to the faith in all nations, so that they are without excuse. And then, namely, when all nations believe, the consummation shall come, i.e., the destruction of Jerusalem; and about this can be understood what is said in Ezekiel 7:3: The end is come upon thee, and I will send my fury upon thee. For he worked signs, he spread the gospel, and they did not wish to believe; therefore what is said in Malachi 1:10 happened to them: I will not receive a gift of your hand. Augustine holds that this should not be referred to the consummation of Jerusalem, but of the world; hence he says, it shall be preached, namely, before the end of the world, for a testimony to all nations, because not all will believe; and then the consummation shall come, i.e., the end of the world. And this is one sign: that as long as the preaching of the gospel has not been spread throughout the whole world, the end will not come. But it had not yet come, as Augustine says, to certain barbarians in Africa. And he responds to the text, Their sound hath gone forth into all the earth (Psalm 18:5), that it used the past tense for the future. And to what is written in Colossians 1:6, he says that it was not yet bearing fruit fully, but was already beginning to do so. And it can be distinguished thus: the diffusion of the gospel can be understood in two ways. Either as to fame only, and in this way it was completed before the destruction of the city; for although some had not received it, nevertheless there was no nation to which the fame had not reached. But if the diffusion is understood with its effect, then it is true what Augustine says, that it had not yet come to all nations.
Commentary on MatthewWhen ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
Ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ρηθὲν διὰ Διανιὴλ τοῦ προφήτου ἑστὼς ἐν τόπῳ ἁγίῳ —ὁ ἀναγινώσκων νοείτω—
Є҆гда̀ ᲂу҆̀бо ᲂу҆́зрите ме́рзость запꙋстѣ́нїѧ, рече́ннꙋю данїи́ломъ прⷪ҇ро́комъ, стоѧ́щꙋ на мѣ́стѣ ст҃ѣ: и҆́же чте́тъ, да разꙋмѣ́етъ:
(Ep. 199. 31.) Luke, in order to show that the abomination of desolation foretold by Daniel had reference to the time of the siege of Jerusalem, repeats these words of our Lord, When ye shall see Jerusalem encompassed by armies, then know ye that its desolation draweth nigh. (Luke 21:20.)
Catena Aurea by Aquinas(ubi sup.) For let us not suppose that the computation of Daniel's weeks was interfered with by this shortening of those days, or that they were not already at that time complete, but had to be completed afterwards in the end of all things, for Luke most plainly testifies that the prophecy of Daniel was accomplished at the time when Jerusalem was overthrown.
Catena Aurea by AquinasOr otherwise; It is a sign of His future coming that the Lord gives, when He says, When ye shall see the abomination. For the Prophet spoke this of the times of Antichrist; and he calls abomination that which coming against God claims to itself the honour of God. It is the abomination of desolation, because it will desolate the earth with wars and slaughter; and it is admitted by the Jews, and set up in the holy place, that where God had been invoked by the prayers of the saints, into that same place admitted by the unbelievers it might be adored with the worship of God. And because this error will be peculiar to the Jews, that having rejected the truth they should adopt a lie, He warns them to leave Judæa, and flee to the mountains, that no pollution or infection might be gathered by admixture with a people who should believe on Antichrist.
Catena Aurea by AquinasWhenever we are urged to use our understanding, the meaning is shown to be mystical. But we read in Daniel this only: "And for half a week my sacrifice and offering will be removed, and the abomination of desolation shall be in the temple until the end of time, and the end will be given in abandonment." The apostle also said in this regard that the man of iniquity, the enemy, would rise up against everything uttered by God and would dare to stand in the temple and be worshiped as though he were God. After Satan's work is finished, however, Christ's coming will destroy all who raised themselves against him and will return them to the state of divine abandonment. This man of iniquity can be interpreted either simply as the antichrist, or as the image of Caesar which Pilate put in the temple, or as the statue of Hadrian the equestrian which still today stands in the Holy of Holies. Because the Old Testament normally calls the abomination an idol, the word desolation is added here to indicate that the idol shall be placed there resulting in the temple's abandonment and destruction.
COMMENTARY ON MATTHEW 4.24.15(Verse 15.) When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand. When we are called to understanding, it is shown to be a mystical happening. We read in Daniel in this way: And in the middle of the week, sacrifice and oblation shall be taken away: and in the temple shall be the abomination of desolation: and the desolation shall continue even to the consummation, and to the end. The apostle speaks about this (II Thess. II): that the man of sin and the adversary will be exalted against everything that is called God and worshiped, so that he dares to stand in the temple of God and show himself to be God, whose coming is according to the working of Satan, with all power, signs, and lying wonders, and destroys those who do not receive the love of the truth, that they might be saved. It can be understood either simply or of the Antichrist, or of the image of Caesar, which Pilate placed in the temple, or of the equestrian statue of Hadrian, which stood in the holy of holies until the present day. Abominatio quoque, secundum veterem Scripturam, idolum nuncupatur; et idcirco additur, desolationis; quod in desolato templo atque destructo idolum positum sit.
Commentary on MatthewThat, Let him that readeth understand, is said to call us to the mystic understanding of the place. What we read in Daniel is this; And in the midst of the week the sacrifice and the oblation shall be taken away, and in the temple shall be the abomination of desolations until the consummation of the time, and consummation shall be given upon the desolate. (Dan. 9:27. sec. LXX.)
Or it may be understood of the statue of Cæsar, which Pilate set up in the temple; or of the equestrian statue of Adrian, which stood to the present time in the very Holy of Holies. For, according to the Old Scripture, an idol is called 'abomination;' of desolation is added, because the idol was set up in the desolated and deserted temple.
Catena Aurea by AquinasWhence one may most marvel at Christ's power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Caesar commanded all of them to be driven away. And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand.
Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans.
O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults.
But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws.
Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion.
We have good occasion to say, "Who shall tell the mighty works of the Lord, and make all His praises to be heard." For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone him to death before he steps on the threshold? And if he also be one whom they may readily despise, and who enjoins galling things, and commands them who are living in luxury to practise self restraint, and together with this the conflict be against those who are far more in numbers and who excel him, is it not quite manifest that he will be utterly destroyed? Yet nevertheless, this, which is impossible to be done in one house, this hath Christ accomplished in all the world, through precipices and furnaces, and ravines, and rocks, and land and sea at war with Him, bringing in the healers of the world.
Homily on the Gospel of Matthew 75For He brought in also a prophecy, to confirm their desolation, saying, "But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, let him that readeth understand." He referred them to Daniel. And by "abomination" He meaneth the statue of him who then took the city, which he who desolated the city and the temple placed within the temple, wherefore Christ calleth it, "of desolation." Moreover, in order that they might learn that these things will be while some of them are alive, therefore He said, "When ye see the abomination of desolation."
Homily on the Gospel of Matthew 75Observe this economy of the Holy Spirit in this, that John wrote nothing of all this, that he might not seem to be writing a history after the event; for he survived sometime the taking of Jerusalem. But these who died before it, and saw nothing of it, these write it, that the power of prophecy may shine manifestly forth.
Catena Aurea by AquinasMystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one's self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.
Catena Aurea by AquinasWhence I think that by the abomination of desolation, He means the army by which the city of the holy Jerusalem was desolated.
Catena Aurea by AquinasThe "abomination of desolation" means the monument of the city's captor which he set up in the inner sanctuary of the temple. "Of desolation," because the city had been ravaged; "abomination," because statues and images of men were called "abominations" by the Jews, who hated idolatry.
Commentary on MatthewHaving already presented the destruction, in this part he sets forth the coming of the consummation; and he presents certain preliminaries. And first he sets forth the prophecy; secondly, the admonition, at then they that are in Judea, let them flee to the mountains; thirdly, the reason for the admonition, at for there shall be then great tribulation. So he said, the consummation shall come, when therefore you shall see the abomination of desolation, etc. What is it that he calls the abomination? It can be said that the abomination refers to the Roman army, and they are called abominations of desolation because they were desolators of the land. Or by abominations, idols: and this can be said of a twofold idol. It is recorded that Pilate introduced the eagle into the temple, which was the standard of the Romans, which the Jews called an abomination. Hence, when you shall see the idol placed in the holy place, then you can recognize the fulfillment of the prophecy of Daniel about the destruction of Jerusalem. Or it can be said that Jerusalem was destroyed twice. First by Titus and Vespasian, and then the temple was burned, and then some were still permitted to remain. Afterward some rebelled again, and then Hadrian, who succeeded Trajan, destroyed it utterly and gave a law that no Jew should henceforth dwell there, and he called the city by his own name; likewise he placed an idol in the sacred place. Hence, that idol which Hadrian placed can be called the abomination; hence, when you shall see this, etc. About this destruction, much is found in Lamentations 2. He that readeth, let him understand. And why does he say this? Because in that prophecy of Daniel many things are said about the Passion of Christ. For these are words to be carefully observed; hence it says there: Christ shall be slain, and there shall be in the temple the abomination of desolation, and unto the consummation and to the end the desolation shall continue. Hence he who sees, let him understand that such things have come to pass.
Hilary explains that these words are referred to the end of the world. When you shall see this abomination, he names the Antichrist. 2 Thessalonians 2:2: Be not terrified, neither by spirit nor by word, as if the day of the Lord were at hand; let no man deceive you by any means. Likewise, Origen says that just as the word of the gospel was spread abroad when Christ himself came, so false teaching will be spread abroad when the Antichrist comes; and just as Christ had his prophets, so also will the Antichrist.
Commentary on MatthewThen let them which be in Judaea flee into the mountains:
τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν ἐπὶ τὰ ὄρη,
тогда̀ сꙋ́щїи во і҆ꙋде́и да бѣжа́тъ на го́ры:
(Verse 16 onwards) Then those who are in Judea, let them flee to the mountains; and those who are on the roof, let them not come down to take anything from their house; and those who are in the field, let them not turn back to take their cloak. The abomination of desolation can be understood, and every perverse teaching; when we see it standing in the holy place, that is, in the Church, and proclaiming itself as God, we must flee from Judea to the mountains, that is, leaving behind the letter of the law and Jewish corruption, and approach the eternal mountains, from which God wonderfully enlightens (Psalm 75); and be on the roof and in the inner room, where the fiery darts of the devil cannot reach: neither coming down and taking anything from the former way of life: nor turning back are they to seek; but rather to sow in the field of spiritual Scriptures, so that we may bear fruit from it. Neither to take off the other tunic, which the apostles are forbidden to have. On this subject, that is, on the abomination of desolation, which was spoken of by the prophet Daniel, Porphyry blasphemed against us in the thirteenth volume of his work, while standing in a holy place. To him, Eusebius of Caesarea, the bishop, responded in three volumes: the eighteenth, nineteenth, and twentieth. Apollinaris ((also known as Apollinarius)) also wrote extensively, and attempted to discuss in one chapter what has been disputed in so many thousands of verses.
Commentary on MatthewHaving spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews' calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity.
And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, "Then," saith He, "let them which be in Judaea flee into the mountains." Then, When? When these things should be, "when the abomination of desolation should stand in the holy place." Whence be seems to me to be speaking of the armies. Flee therefore then, saith He, for thenceforth there is no hope of safety for you.
For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, saith He, to escape henceforth with one's naked body.
Homily on the Gospel of Matthew 76And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us (Euseb. H.E. iii. 5.), miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans.
Catena Aurea by AquinasTo suggest the utter inevitability of the calamities, He says that one must flee without turning back, and without taking any thought for what is in the houses, neither clothing nor any other possessions. Some say that the "abomination of desolation" means the Antichrist who will come at the time of the desolation of the world and the destruction of the churches and will sit in the temple. They also interpret these things as follows: he who is on the housetop, that is, he who has attained the heights of the virtues, let him not come down from that height in to order to take with him the things of the body. For the house of the soul is the body. But he must also depart from the field, that is, from earthly things, for the field is earthly life. Neither must we return to take our clothing, which is the former wickedness which we have put off.
Commentary on MatthewThen they that are in Judea, let them flee to the mountains. He sets forth a useful admonition. And first he presents it; secondly, he excludes impediments to flight. For some impediments are avoidable, and some unavoidable. He says, then they that are in Judea, let them flee to the mountains. Then, namely, in the time of Vespasian. At that time a certain man named Agrippa ruled in the mountains, and he obeyed the Romans and did not rebel against them; hence, while other peoples were at war, he and his people were at peace. Hence, by God's providence the faithful who were in Judea were admonished to withdraw and go to the kingdom of this Agrippa, and so they did; hence, then they that are in Judea, namely, the faithful, let them flee to the mountains; Zechariah 2:6: Flee from the land of the north, etc.
Hilary explains: and then they that are in Judea, let them flee to the mountains; because the Jews will fail, hence they will flee the land of the Jews and will be converted to the mountains of Christianity. Origen says: then let those who are in the city flee to the mountains, of perfect justice.
Commentary on MatthewLet him which is on the housetop not come down to take any thing out of his house:
ὁ ἐπὶ τοῦ δώματος μὴ καταβαινέτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ,
(и҆) и҆́же на кро́вѣ, да не схо́дитъ взѧ́ти ꙗ҆̀же въ домꙋ̀ є҆гѡ̀:
(ubi sup.) For in tribulations we must beware of coming down from the spiritual heights, and yielding ourselves to the carnal life; or of failing and looking behind us, after having made some progress forwards.
Catena Aurea by Aquinas(Quæst. Ev. I. 37.) That no one be found in that day in either joy or sorrow for temporal things.
Catena Aurea by AquinasThe roof is the summit of the house, the noble perfection of the entire dwelling. For one may not even say that a house exists if it does not have a roof. Whoever therefore is established at the summit of his house—that is, in the perfection of his body made new by regeneration, raised high by the Spirit and perfected by the absolution of the divine gift—should not allow himself to be provoked within by bodily enticements and to descend to the sinful desire for the lowly things of this world or fall from the heights of the roof."And let whoever is in the field not return to retrieve his tunic," that is, if he is busy fulfilling the commandments, he should not return to his previous cares or desire clothing for this body, lest he restore and wear again the old tunic of sin with which he was once covered.
Commentary on Matthew 25.5That He says, Let him which is on the housetop not come down to take ang thing out of his house, is thus understood. The roof is the highest part of the house, the summit and perfection of the whole building. He then who stands on the top of his house, i. e. in the perfection of his heart, aloft in the regeneration of a new spirit, ought not to come down to the lower desire of things of the world.
Catena Aurea by AquinasTherefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within.
Homily on the Gospel of Matthew 76Then he removes the impediments to flight. And because some impediments are avoidable and some are not, therefore he first sets forth the avoidable dangers; secondly, the unavoidable, at and woe to them that are with child, etc. Those that are avoidable are the concerns of earthly affairs; and some of these occur in the city, and some outside; therefore he presents both. He says, therefore, and he that is on the housetop, let him not come down to take anything out of his house; i.e., whoever dwells in the city, even if he is in his house, let him not turn back to take anything, etc.
Hilary explains: and he that is on the housetop, let him not come down to take anything out of his house. He means to say that the perfect should not be moved from their perfection. Hence he touches on the contemplative life, which is signified by the housetop; hence such persons should not withdraw from their contemplation.
Commentary on MatthewNeither let him which is in the field return back to take his clothes.
καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὰ ἱμάτια αὐτοῦ.
и҆ и҆̀же на селѣ̀, да не возврати́тсѧ вспѧ́ть взѧ́ти ри́зъ свои́хъ.
The holy reading continues: "Let him in the field not turn back." This field represents the church, as was demonstrated by the blessing our blessed patriarch Isaac gave to his son Jacob: "Behold, the smell of my son is like the smell of a bountiful field which the Lord has blessed." The field was replete with a multitude of flowers and was redolent with the sweetest aroma. Clearly this signifies the church where the Lord's flowers—that is, virginity, chastity, continence, confession, faith, mercy, justice, truth and martyrdom—are perfected. These are the flowers of the field, which is the church; the flowers in which the Son of God rejoices, which have merited God's blessing. Therefore he said, "Let him in the field not turn back." Likewise, the same Lord once said, "Remember Lot's wife." While fleeing the conflagration of Sodom, she looked back and was turned into a pillar of salt, leaving an example of foolishness behind her. Therefore the Lord admonishes us that clinging more fully to his love and faith, we would not turn back, yet rather would save our souls for eternal life.
INTERPRETATION OF THE GOSPELS 33Neither let him which is in the field return back to take his coat; i. e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which he once was clothed.
Catena Aurea by AquinasWhoever is in Judea, that is, "in the letter of the old law," should flee to the mountains of the new things of the Spirit. And whoever is found to have gone up onto the roof, which is the Word, and stands high above his home should not descend to retrieve anything from within his house. For he who remains on the roof and denies himself will never need to come down.Whoever is in the field must not turn back. If he is in the field in which the treasure is hidden, as the Lord taught in his parable, he must not turn back. If he is in the field to which Jacob was compared when his father blessed him, saying, "Behold, the smell of my son is like the smell of a bountiful field which the Lord has blessed," in which everyone who lives according to the law will be blessed with the spiritual blessings of the law, he still must not turn back. As the Scripture says, "You will be blessed in the city and blessed in the field." Whoever therefore is in the field of "every plant which the heavenly Father has planted," he too must not turn back. Just as he who puts his hand to the plow and turns back is unfit for the kingdom of God, so also the one in the field who turns back on account of those things which he ought to have forsaken will undoubtedly incur the abomination of desolation which is deception. This is especially true of those who had previously stripped off their old tunic (that is, "the old nature with its practices") and return again to retrieve it.
COMMENTARY ON MATTHEW 42Likewise, he that is in the field, let him not go back, to his house, to take his coat, namely, whatever things are necessary, because all that a man has he will give for his life. And why does he say this? Because when the feast of Passover was approaching, many gathered in Jerusalem; knowing this, Titus besieged the city while they were thus assembled. Hence he means to say: this evil will come so quickly that no one will be able to protect himself.
Hilary explains: likewise, he that is in the field touches on the active life. Such persons should not return to their former way of life, but should remain in their purpose.
Commentary on MatthewAnd woe unto them that are with child, and to them that give suck in those days!
οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις.
Го́ре же непра̑зднымъ и҆ доѧ́щымъ въ ты̑ѧ дни̑.
This firmness of faith was shaken violently in the beginning when the martyrs were crucified by idolaters. It was also shaken in intermediate times by different heresies. It will be shaken most violently at the end of the time of the Church through torment, argument, and the working of miracles. Hence, woe to those who are with child, or have infants at the breast in those days! And the meaning here is, woe to those whose faith is not sufficiently strong. Clearly, then, it is necessary that faith be strengthened by the Inspired Word.
Collations on the Hexaemeron, Collation 9The holy reading continues: "Woe to those who are with child and to those who are nursing in those days." This means woe to those who have conceived suffering and begotten iniquity by neglecting the faith. For just as a pregnant woman in flight has no rest but only pain and tribulation, so also sinners and disbelievers in the Christian faith will have nothing but grief when the day of judgment comes upon them.The holy Gospel next says, "Pray that your flight not fall in the winter or on the sabbath, for there will be a tribulation such as has not been from the beginning of the world." These two times, winter and the sabbath, represent two races of people: the Gentiles and the Jews. Just as everything is fruitless, desolate and dead in the winter, so also are the Gentiles. The Lord is hereby warning us therefore not to be found as the Gentiles: desolate, dead and without the fruit of good works on the day of judgment or in the time of persecution. The sabbath … is a day reserved entirely for leisure. The Jews do nothing on the sabbath other than rest. We ought to be vigilant then that the time of persecution or the day of judgment does not find us resting. Whoever is found like this will deservedly suffer "a tribulation such as the world has not seen since its beginning."
INTERPRETATION OF THE GOSPELS 33One must not believe that the Lord was drawing our attention to the burden of pregnant women when he said, "Woe to those who are with child." Instead, he wanted to demonstrate the heavy weight of souls filled with sins, a weight which prevents them from escaping the storm of wrath stored up for them, whether they are on the roof or in the field. Suffering naturally accompanies pregnancy, and no one is born into the world without his entire body being shaken by the experience. Souls therefore who are found in a similar condition will continue in their suffering and burdens."Woe also to those who are nursing." The weaned infant is no less unfit for flight than is the one who is still nursing. But if the difference in age and status between those who are nursing and those who are weaned is of no importance, how are we to understand "Woe also to those who are nursing"? This warning is meant to show the infirmity of souls who were being taught to know God as though they were being nursed. But in fact they only had a weak foretaste of the knowledge of God and were deprived of the strength which comes from the perfect food. The Lord's woe therefore is said to the souls themselves who are too weighed down to escape the antichrist or too weak to face him because they had not been avoiding sin and because they had not been fed with the true bread. Therefore we are admonished to pray that our flight does not take place in the winter or on the sabbath. In other words, let us not be found in the coldness of our sins or in the absence of good works. A heavy, intolerable affliction will be visited upon everyone, unless those days are shortened because of the elect of God.
Commentary on Matthew 25.6-7That which is said, Woe unto them that are with child, and to them that give suck, is not to be taken literally as an admonition to women pregnant, but as a description of souls burdened with the weight of sin, that neither in the house, nor in the field, may escape the storm of the wrath that is in store for them. Woe also to those that are being suckled; the weak souls, that is, who are being brought to the knowledge of God as by milk, to whom it shall be woe, because they are too laden to fly, and too inexperienced to resist Antichrist, having neither escaped sin, nor partaken of the food of true bread.
Catena Aurea by Aquinas(Verse 19.) But woe to those who are pregnant and nursing in those days. Woe to those souls who have not brought forth their offspring to perfect manhood, but have the beginnings of faith, that they should need the nourishment of masters. This can also be said, that in the persecution of Antichrist, or the Roman captivity, those who are pregnant and nursing, burdened with the weight of their wombs and their children, were unable to make an easy escape.
Commentary on MatthewWhat is meant by the fact that it is written in the same Matthew, Woe to those who are pregnant and those who nurse in those days. And: Pray that your flight may not be in winter or on the Sabbath (Matthew 24:19-20). This is clearly dependent on the earlier statements. For when the Gospel of Christ has been preached to all nations and the end has come, and they see the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place (Mark 13): then those who are in Judea are commanded to flee to the mountains; and those who are on the housetop, not to come down and take anything from their house; and those who are in the field, not to turn back and take their cloak. We have spoken more fully on these matters in the Commentaries of the same Matthew. And at once it is joined: Woe to the pregnant and nursing women in those days. In which days? when the abomination of desolation stands in the holy place. Indeed, it is not doubtful that this is preached according to the letter concerning the advent of Antichrist: when the magnitude of persecution compels them to flee, and heavy wombs, and nursing infants impede flight. Although some want it to mean the siege and battle against the Jews, and especially Jerusalem, by Titus and Vespasian. Winter and Sabbaths are also interpreted thus so as not to compel flight at that time when the severity of the cold in the fields and in desert places does not allow refugees to hide: and the observance of the Sabbath either makes deserters if they flee, or exposes them to the swords of the enemy if they keep Sabbath rest and commandments. But let us, hearing the Lord and Savior, flee to the mountains with those who are in Judea; let us also raise our eyes to the mountains, of which it is written: "I lift up my eyes to the hills, from whence cometh my help" (Psalm 120:1). And in another place: "His foundation is in the holy mountains" (Psalm 87:1). And, "The mountains are around him and the Lord is around his people" (Psalm 124). And, "A city set on a hill cannot be hidden" (Matthew 5:14). Let us also, taking off the skin of letters, and going up the mountain with bare feet with Moses, say: "I will go over and see this great sight" (Exodus 3:3); so that we may understand the pregnant souls, which conceived the beginnings of faith from the seed of doctrine and the Word of God, and say with Isaiah, "By your fear, O Lord, we have conceived, and have been in pain, and have brought forth the spirit of your salvation, which you have placed upon the earth" (Isaiah 26:14). For just as seeds are gradually formed in the womb, and a person is not considered or thought to be formed until the confused elements receive their shapes and members, so a sense concept conceived by reason, unless it breaks forth into works, is still retained in the womb; and it quickly perishes as an abortion, when it has seen the abomination of desolation standing in the Church (Dan. 9. 27, Mat. 24. 15, Mark. 13. 14) and Satan being transformed into an angel of light (2 Cor. 11.14). Of such fetuses Paul speaks when he says: "My little children, of whom I travail in birth until Christ be formed in you" (Galatians 4. 10). So I consider that women are akin to the mystical understanding, about whom the same Apostle writes: The woman was seduced and became a transgressor. But she will be saved by childbearing, if they remain in faith and love and sanctity with prudence (1 Tim. 2:14-15). For if she ever gives birth to anything related to divine teaching, it is necessary for what is born to grow; and to receive first the milk of infancy, until they reach solid food, and mature age in the fullness of Christ (1 Cor. 3:2; Eph. 4:13). For every one that is fed with milk, is unskillful in the word of justice: for he is a little child. Therefore, those souls which have not yet brought forth, or which, having brought forth, have not yet suckled them, seeing a heretical discourse standing in the Church, are presently scandalized and destroyed; they can't endure in times of trials and persecutions, especially if they have had leisure to perform good works and have not walked in the way that is Christ's (John 14:6). The Apostle said of this abomination of heretical and perverse doctrine that the man of iniquity and the adversary raises himself up against everything called God and religion, so that he dares to stand in the Temple of God, and show himself as if he were God (2 Thess. 2:4); whose coming is according to the working of Satan; and he destroys what is conceived by abortion; and what is born cannot reach childhood and perfect age. Therefore we must pray to the Lord, lest in the beginning of faith and growing age there arise a winter, of which it is written: Winter has passed, the rain is over and gone (Song of Solomon 2.11); lest we become sluggish in idleness, but with shipwreck imminent, let us awaken the sleeping Lord and say: Master, save us, we perish (Matthew 8.25).
Letter 121, Chapter 4"Woe unto them that are with child, and to them that give suck," to the one because of their greater inertness, and because they cannot flee easily, being weighed down by the burden of their pregnancy; to the other, because they are held by the tie of feeling for their children, and cannot save their sucklings. For money it is a light thing to despise, and an easy thing to provide, and clothes; but the bonds of nature how could any one escape? how could the pregnant woman become active? how could she that gives suck be able to overlook that which she had borne?
Homily on the Gospel of Matthew 76Or because that will not be a time of showing pity, neither upon them who are with child, nor upon them who are suckling, nor upon their infants.
Catena Aurea by Aquinas(Aug. Serm. App. 75. 2.) Or, They that are with child, are they who covet what belongs to others; they that give suck, are they who have already forcibly taken that which they coveted; to them shall be woe in the day of judgment. Pray ye that your flight be not in the winter, or on the sabbath day; ...
Catena Aurea by AquinasFor why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle? To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, who are decimated by abortions; burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows.
To His Wife Book IA third saying let them add, "Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the "woe" (denounced) "on such as are with child, and are giving suck," will fall far more heavily and bitterly in the "universal shaking" of the entire world than it did in the devastation of one fraction of Judaea.
On MonogamyThose who are with child will not be able to flee, weighed down as they are by the burden of their womb. Those who give suck, because of their compassion for their children, will not be able to leave them, nor to carry them and survive together, and so they will not escape the wrath that will be. Christ is also implying the eating of children, for Josephus speaks of a woman who, on account of the starvation during the siege, cooked her child and ate it.
Commentary on MatthewThen he presents the unavoidable impediments. And because there were some impediments that were unavoidable by human power and absolutely, and some that, although unavoidable by human power, were avoidable by the power of God, therefore first about the first; secondly about the second, at pray, etc. That which, when present, can in no way be avoided is the burden of children. For although one might be told: save your life, he could say: how can I leave my child? Therefore he explains this: woe to them that are with child and that give suck, because such women could not flee, for neither should they be told to procure an abortion, nor those nursing to kill their children; and so what is said in Luke 23:29 is fulfilled: Blessed are the breasts that have not given suck.
Hilary explains: and what is meant by those who are with child? Men burdened with sins. Those who are nursing are imperfect men. Hence he means to say: woe to men burdened with sins and not confirmed in virtue. According to Augustine, those with child are those who conceive to do evil; those nursing are those who already carry out the deed. Origen says: those with child are said to be those who are still pursuing the word of salvation; those nursing, those who have already accomplished something.
Commentary on MatthewBut pray ye that your flight be not in the winter, neither on the sabbath day:
προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ.
Моли́тесѧ же, да не бꙋ́детъ бѣ́гство ва́ше въ зимѣ̀, ни въ сꙋббѡ́тꙋ.
Perhaps this saying contains a puzzle. It admonishes us to pray that our departure from this body would not happen in the time of rest from good works, which the sabbath signifies, nor in the time of unfruitfullness, which is winter. It is notable, however, that God did not create the winter of misfortunes. Winter means the time that we are possessed by the fleshly passions.
FRAGMENT 269Let us therefore, dearest brethren, now carefully consider these things, lest our time pass away in vain, and then we seek to live for doing good when we are already being compelled to depart from the body. Remember what the Truth says: "Pray that your flight be not in winter or on the Sabbath." For by the commandment of the law it is not permitted to walk far on the Sabbath; winter also is a hindrance to walking, because the numbness of cold restrains the steps of those who walk. He says therefore: "Pray that your flight be not in winter or on the Sabbath." As if He were to say openly: See that you do not seek to flee your sins when it is no longer permitted to walk. That time therefore when flight is not permitted ought to be thought about now while it is permitted. That hour of our departure is always to be kept in view, this admonition of our Redeemer is always to be placed before the eyes of our mind, wherein He says: "Watch therefore, for ye know neither the day nor the hour."
Forty Gospel Homilies, Homily 12Or; That we be not taken in the frost of sins, or in discontinuance of good works, because of the soreness of the affliction; notwithstanding that for the sake of God's elect, those days shall be shortened, that the abridgment of the time may disarm the force of the calamities.
Catena Aurea by Aquinas(Verse 20.) Pray, however, that your flight may not be in winter or on a Sabbath. If we wish to receive the captivity of Jerusalem, when it was captured by Titus and Vespasian, they ought to pray that their flight may not be in winter or on a Sabbath; for in the former, the harshness of the cold prevents them from going to the desolate places and hiding in the mountains and deserts; in the latter, it is either a violation of the Law if they wish to flee, or imminent death if they remain. But if the end of the world is understood, this commands us, that our faith may not grow cold and our love for Christ may not grow dim, nor may we become idle in the work of God, languishing in the virtues of the Sabbath.
Commentary on MatthewBecause in the one the severity of the cold prevents your flight to the deserts, and your lurking in mountains and wilds; in the other, you must either transgress the Law, if you will fly, or encounter instant death if you will stay.
Catena Aurea by AquinasThen, to show again the greatness of the calamity, He saith, "Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be."
Seest thou that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world.
But wherefore neither "in the winter, nor on the Sabbath day?" Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, "Pray ye," saith He; "for then shall be tribulation, such as never was, neither shall be."
And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ's words, hath exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ's coming.
What then saith this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he saith that many when they were dead had their bellies ripped up.
I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judaea only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself.
But mark, I pray thee, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He saith, "there shall be tribulation such as never was, nor shall be."
Homily on the Gospel of Matthew 76And as speaking to Jews who thought they might travel no more upon the sabbath than a sabbath-day's journey, He adds, But pray ye that your flight be not in the winter, neither on the sabbath.
Catena Aurea by AquinasHe addresses these words to the Jews in the person of the apostles; for the apostles would have already departed from Jerusalem by the time that flight would be necessary. To the Jews, then, He says to pray that their flight not be in winter when they would not be able to flee on account of the severity of the weather; and that it would not be on the sabbath day when they rested according to the law and would not dare to flee. But you, O reader, understand it also in this manner: we must pray that our flight from this life, that is, our end, not be on the sabbath during idleness from good deeds, nor in winter, when no good fruit is brought forth, but rather in tranquility of soul, free from all disturbance.
Commentary on MatthewLikewise, there are other impediments where man cannot provide a remedy except through God. For some time is unsuitable either by nature or by law: by nature, as wintertime, because then a man is impeded from fleeing on account of the harshness of the weather. Likewise by law, as if it should happen on the sabbath, because God commanded that they should not go beyond one mile. And because this is not in our power but in God's, therefore, pray that your flight be not in the winter or on the sabbath, because in such matters one must have recourse to God alone. Hence Hosea 6:1: Come, and let us return to the Lord, for he hath taken us and he will heal us. Pray that it be not in winter, because it impedes flight naturally on account of the difficulty of the road; nor on the sabbath, because it impedes according to the law of God. Likewise note that he says on the sabbath, by which he signifies that on a feast day they were duly slain.
Hilary explains: and what does he say about winter and the sabbath? By winter is signified sadness, by the sabbath joy. Hence, let it not happen in winter through a sorrow that overwhelms, or on the sabbath through a joy that exalts the soul. Or by the sabbath, idleness from good works; by winter, the cooling of charity. Origen says: pray, therefore, that they be not impeded through slothfulness and torpor.
Commentary on MatthewFor then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
ἔσται γὰρ τότε θλῖψις μεγάλη, οἵα οὐ γέγονεν ἀπ᾿ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ᾿ οὐ μὴ γένηται.
Бꙋ́детъ бо тогда̀ ско́рбь ве́лїѧ, ꙗ҆кова́же не была̀ ѿ нача́ла мі́ра досе́лѣ, нижѐ и҆́мать бы́ти.
(Ep. 199. 30.) In Luke it is thus read, There shall be great distress upon the earth, and wrath upon this people, and they shall fall by the edge of the sword, and shall be led away captive into all nations. (Luke 21:23.) And so Josephus, who wrote the Jewish History, (B. J. vii.) relates evils so great happening to this people as to seem hardly credible. Whence it was not unreasonably said, that such tribulation had never been from the beginning of creation, nor should be; for though in the lime of Antichrist shall be such, or perhaps greater; yet to the Jews, of whom we must understand this, such shall never more befal. For if they shall be the first and the chief to receive Antichrist, they will then rather inflict than suffer tribulation.
Catena Aurea by AquinasThere was at that time [of the capture of Jerusalem] unendurable tribulation. For the Roman soldiers were commanded to spare no one; but God, for the sake of those who would believe or who had already believed, did not allow them to be completely destroyed, but curtailed both the tribulations and the war. For if war had continued any longer, everyone within would have perished of starvation. Some understand these words to refer to the days of the Antichrist; but they are not concerning the Antichrist, but the capture of Jerusalem. That which concerns the Antichrist begins from this point. Listen, then:
Commentary on MatthewHence, the necessity for fleeing? From the magnitude of the tribulation. Hence, first he sets forth the tribulation and its magnitude; secondly, he sets forth the cause, at and unless those days had been shortened, etc. He says, therefore, for there shall be then great tribulation, such as hath not been from the beginning of the world. And this can be sufficiently perceived by one who reads the history of Josephus: that many died of hunger. Likewise, there were seditions in the city, so that they killed one another; hence, when Titus, who was most merciful, wished to spare them, they themselves refused. Likewise, there were brigands among them who killed many. And a certain woman ate her own son. Hence there was such tribulation as had never been seen. And Luke 21:23-24 says this: There shall be tribulation, and they shall fall by the edge of the sword. But will it be greater in the time of the Antichrist? Yes; but it will not be among the Jews. And Chrysostom asks on account of what sin this happened, because not even the punishment of the Sodomites was so great; hence there would not have been a greater punishment unless the sin was greater. And because they might say that these things happened to them on account of the sins of the Christians, he therefore says that this was not the case.
Origen explains: for there shall be then great tribulation, because there will be a perversion of Christian teaching through false doctrine.
Commentary on MatthewAnd except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
И҆ а҆́ще не бы́ша прекрати́лисѧ дні́е ѡ҆́ны, не бы̀ ᲂу҆́бѡ спасла́сѧ всѧ́ка пло́ть: и҆збра́нныхъ же ра́ди прекратѧ́тсѧ дні́е ѡ҆́ны.
Indeed some persons seem to me not unfitly to understand by these days the evils themselves, as in other places of divine Scripture evil days are spoken of; not that the days themselves are evil, but the things that are done on them. And they are said to be shortened, because they are less felt, God giving us endurance; so that even though grievous, they are felt as short.
Catena Aurea by AquinasFor we ought not to doubt that when Jerusalem was overthrown, there were among that people elect of God who had believed out of the circumcision, or would have believed, elect before the foundation of the world, for whose sake those days should be shortened, and their evils made endurable. Some there are who suppose that the days will be shortened by a more rapid motion of the sun, as the day was made longer on the prayer of Jesus Naue.
Catena Aurea by Aquinas[Daniel 7:25] "And he shall utter (variant: "he utters") speeches against the Lofty One." Or else, as Symmachus has rendered it: "He utters speeches like God," so that one who assumes the authority of God will also arrogate to himself the words of divine majesty.
"...And he shall crush the saints of the Most High, and will suppose himself to be able to alter times and laws." The Antichrist will wage war against the saints and will overcome them; and he shall exalt himself to such a height of arrogance as to attempt changing the very laws of God and the sacred rites as well. He will also lift himself up against all that is called God, subjecting all religion to his own authority.
"...And they shall be delivered into his hand for a time, and times, and half a time." "Time" is equivalent to "year." The word "times," according to the idiom of the Hebrews (who also possess the dual number) represents "two years." The half a year signifies "six months." During this period the saints are to be given over to the power of the Antichrist, in order that those Jews might be condemned who did not believe the truth but supported a lie. The Savior also speaks of this period in the Gospel, saying: "Unless those days had been cut short, no flesh would be saved" (Matthew 24:22). In the final vision we shall assert the inappropriateness of this period to Antiochus.
St. Jerome, Commentary on Daniel, CHAPTER SEVEN(Verse 22.) And unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened. The shortened days, not according to the delusions of some (who think that the moments of time can be changed; and do not remember that writing: Your ordinance endures (Ps. CXVIII, 91)), but we should understand it according to the quality of time, that is, the days are shortened not in measure, but in number; just as in the blessing it is said; I will satisfy him with long life (Ps. XC); so now the shortened days should be understood: lest the delay of time shake the faith of the believers.
Commentary on MatthewNot remembering that which is written. The day continues according to thy ordinances. (Ps. 119:91.) We must understand it of their being shortened not in measure, but in number, lest the faith of believers should be shaken by lengthened affliction.
Catena Aurea by Aquinas"And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened." By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He saith is like this. If, saith He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by "no flesh" here, He meaneth no Jewish flesh), both those abroad, and those at home. For not only against those in Judaea did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former.
But whom doth He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He showeth, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He saith, "But for the elect's sake they shall be shortened." But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns?
By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head.
But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease.
However, He spake not this openly, but by their entire destruction He darkly intimated it. But He spake it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come.
But mark thou, I pray thee, the dispensation of the Spirit, that John wrote none of these things, lest he should seem to write from the very history of the things done (for indeed he lived a long time after the taking of the city), but they, who died before the taking, and had seen none of these things, they write it, in order that every way the power of the prediction should clearly shine forth.
Homily on the Gospel of Matthew 76"Those days" refers to the commandments and truths which were placed in Scripture for the illumination of rational souls. Accordingly, every doctrine that comes from "false knowledge" and is joined to the words of Scripture is to be understood as corresponding to additions beyond the natural length of days in Scripture. The good God, however, shortens the addition of these days through whom he chooses. Whenever you see then by the advent of the Word of truth in your mind that the "arrogant who fight against the knowledge of God" are cut off, understand that the days of tribulation are shortened. The extra length is abbreviated which the abomination of desolation always adds in opposition to the natural number of the days of the Lord which are in Scripture. "Those days" will be shortened "for the sake of the elect," so that they will suffer nothing from the desolation of abomination nor from what was added to the true and natural days of Scripture. This assumes that the addition of days has been shortened and that the only remaining light is that of the word of truth.
COMMENTARY ON MATTHEW 45Hence, unless those days had been shortened, no flesh should be saved. Augustine says that some have explained this as meaning that the days were then made shorter, as in the time of Joshua a day was made longer. But against this Psalm 118:91 says: By thy ordinance the days continue; therefore it can be said in two ways. First, that the days of tribulation were shortened in number. Hence, if that time had lasted longer, all would have been killed, because none would have remained. And why? Because the Romans dominated throughout the whole world, and the Jews were already scattered throughout the whole world; therefore, if that time had lasted, they would have been killed everywhere. Or the days are said to be shortened when the evils are made brief. And why are they shortened? For the sake of the elect: not that the word of God had failed. For many of that people had been converted and were praying for the people that a remnant might be left; Isaiah 1:9: Unless the Lord had left us seed, we would have been as Sodom, etc. Then Chrysostom presents two considerations for why this is said: because there were some disciples there, and also John still lived beyond that time. Therefore he says that John did not mention this in his Gospel, because he wrote after it had taken place; hence he would have spoken of past events. But Matthew and Luke, who wrote before, mentioned it, because at that time it was still future. Therefore he says that it was a manifest miracle that, while the Romans were attacking the Jews and almost the whole Jewish nation was undergoing destruction, so few Jews could go throughout the whole world to convert almost the entire world; and this was the marvelous power of Christ.
Hilary explains: and unless those days had been shortened; because it will last only a short time, and if it were to last longer, no flesh should be saved, i.e., no one who is carnal. Origen explains: and unless those days had been shortened, namely, by the teaching of doctrine, through additions of true teaching, no flesh should be saved, i.e., all would be converted to false doctrine.
Commentary on MatthewThen if any man shall say unto you, Lo, here is Christ, or there; believe it not.
τότε ἐάν τις ὑμῖν εἴπῃ, ἰδοὺ ὧδε ὁ Χριστὸς ἢ ὧδε, μὴ πιστεύσητε·
Тогда̀ а҆́ще кто̀ рече́тъ ва́мъ: сѐ, здѣ̀ хрⷭ҇то́съ, и҆лѝ ѻ҆́ндѣ: не и҆ми́те вѣ́ры:
The demons, wanting to tempt a hermit, said to him, 'Would you like to see Christ?' He said, 'A curse be upon you and him by whom you speak. I believe my Christ when He said, "If anyone says to you, 'Lo, here is Christ,' or 'Lo, there,' do not believe him" (Matt. 24:23).' They vanished at the words.
The Desert Fathers, Sayings of the Early Christian MonksNotwithstanding, by reason of the great tribulation in which men shall be cast, false prophets promising to show aid present from Christ, will falsely affirm that Christ is present in divers places, that they may draw into the service of Antichrist men discouraged and distracted.
Catena Aurea by Aquinas"If anyone says to you, 'Behold, here is the Christ,' or 'There is the Christ,' do not believe him." At the time of the Jewish captivity by Rome, many Jewish elders claimed to be the Christ. There were so many, in fact, that there were three distinct camps of them when the Romans besieged Jerusalem. This saying is better understood as referring to the end of the world, however."False Christs and false prophets will arise and perform great signs and wonders so that even the elect might be led into error. Behold, I told you." As I have already noted, this passage is to be explained in one of three ways. It refers either to the Roman siege of Jerusalem or to the end of the world or to the war waged by heretics against the church and by antichrists who oppose Christ under the pretext of false knowledge. "If, therefore, they say to you, 'Behold, he is in the desert,' do not go out. And if they say 'Behold, he is inside,' don't believe it." If anyone were to tell you that Christ dwells in the wilderness of the pagans or in the doctrine of the philosophers or within the inner chambers of heretics who promise to reveal the secrets of God, do not go out and do not believe them. And lest false prophets find an opportunity for deceiving you at a time of persecution and anxiety, you should not trust just anyone who claims to speak in the name of Christ.
COMMENTARY ON MATTHEW 4.24.23-26(Verse 23.) Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe it. Many leaders arose during the time of the Jewish captivity who claimed to be the Christ, to the extent that there were three factions inside the besieged Romans. But the end of the world is better understood.
Commentary on MatthewHaving finished what concerned Jerusalem, He passes on to His own coming, and tells the signs of it, not for their use only, but for us also, and for all that shall come after us.
"Then." When? Here, as I have often said, the word, "then," relates not to the connection in order of time with the things before mentioned. At least, when He was minded to express the connection of time, He added, "Immediately after the tribulation of those days," but here not so, but, "then," not meaning what should follow straightway after these things, but what should be in the time, when these things were to be done, of which He was about to speak.
Awhile He secures them by the place, mentioning the distinguishing marks of His second coming, and the indications of the deceivers. For not, as when at His former coming He appeared in Bethlehem, and in a small corner of the world, and no one knew Him at the beginning, so doth He say it shall be then too; but openly and with all circumstance, and so as not to need one to tell these things. And this is no small sign that He will not come secretly.
Homily on the Gospel of Matthew 76The genus of Antichrist is one, the species many, just as all lies are of one sort. As all the holy Prophets were Prophets of the true Christ, so understand that each false Christ shall have his own false Prophets, who shall preach as true the false teachings of some Antichrist. When then one shall say, Lo, here is Christ, or lo, there, we need not look abroad out of the Scriptures, for out of the Law, the Prophets, and the Apostles, they bring the things which seem to favour their lie. Or by this, Lo, here is Christ, or lo, there, they show that it was not Christ, but some impostor under the same title, such for example as Marcion, or Valentinus, or Basilides taught.
Catena Aurea by AquinasSince the disciples had brought two questions to Him, one concerning the captivity of Jerusalem, and the other, the Lord's second coming, having already spoken of the captivity of Jerusalem, here He begins to speak of His own coming, and of the end of the world. When He says, "Then if any man shall say unto you," "then" does not mean immediately after the capture of Jerusalem, but rather at that time when this shall occur. So it means, "Then," that is, when the Antichrist is about to come, there will be many false christs and false prophets who, by means of the apparitions of demons who, in order to deceive, will play tricks with the eyes of those who see the apparitions. So that if the righteous were not sober minded, even they would be deceived. But, behold, I have foretold these things to you; you have no excuse, for it is within your power not to be deceived.
Commentary on MatthewAfter the Lord answered the disciples' question about the destruction of the city, here he begins to answer those things that pertain to the second coming. Now this coming is the coming for judgment; therefore it is divided, because first he sets forth the signs and manner of his coming; secondly, he treats of the judgment, below at 25:1, the kingdom of heaven shall be like ten virgins. Regarding the first he does two things. First, he sets forth the signs preceding the coming of Christ; secondly, he treats of the coming itself, at and they shall see the Son of man etc. Regarding the first there are two parts, because two things will precede: first, on the part of men and the elect; secondly, on the part of the elements, at and immediately after the tribulation of those days the sun shall be darkened etc. Regarding the first he does two things. First, he sets forth a certain warning; secondly, the reason for this warning, at for there shall arise false Christs and false prophets. He says therefore, then if any man shall say to you: lo, here is Christ etc. It should be noted that the word then does not indicate a determinate time, but a vague time, because this did not happen immediately after the destruction of Jerusalem, but is expected to happen in the end. Something similar is found above in chapter 2, where it says that the Lord dwelt in Nazareth, whence he is called a Nazarene, and there follows: then came John the Baptist preaching in the desert of Judea; not that he came at that time, because there were perhaps twenty years between the two events; hence it is taken as a vague time. So also here. For it will happen that many deceivers will come, and will say that the Antichrist is God. Then if any man shall say to you: lo, here is Christ, or there, do not believe him. 2 Thessalonians 2:2: Be not terrified, neither by spirit, nor by word, nor by epistle, as sent from us, as if the day of the Lord were at hand.
Commentary on MatthewFor there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσι σημεῖα μεγάλα καὶ τέρατα, ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς.
воста́нꙋтъ бо лжехрі́сти и҆ лжепроро́цы и҆ дадѧ́тъ зна́мєнїѧ вє́лїѧ и҆ чꙋдеса̀, ꙗ҆́коже прельсти́ти, а҆́ще возмо́жно, и҆ и҆збра̑нныѧ.
(Lib. 83 Quæst. q. 79.) Here the Lord forewarns us that even wicked men shall do some miracles which the saints cannot do, yet are they not therefore to be thought to have a higher place in the sight of God. For the Egyptian magi were not more acceptable to God than the people of Israel, because they could do what the Israelites could not; yet did Moses, by the power of God, work greater things. This gift is not bestowed on all the saints, lest the weak should be led astray by a most destructive error, supposing such powers to be higher gifts than those works of righteousness by which eternal life is secured. And though magi do the same miracles that the saints do, yet are they done with a different end, and through a different authority; for the one do them seeking the glory of God, the others seeking their own glory; these do them by some special compact or privilege granted to the Powers, within their sphere, those by the public dispensation and the command of Him to whom all creation is subject. For it is one thing for the owner of a horse to be compelled to give it up to a soldier, another for him to hand it over to a purchaser, or to give or lend it to a friend; and as those evil soldiers, who are condemned by the imperial discipline, employ the imperial ensigns to terrify the owners of any property, and to extort from them what is not required by the public service; so some evil Christians, by means of the name of Christ, or by words or sacraments Christian, compel somewhat from the Powers; yet these, when thus at the bidding of evil men, they depart from their purpose, they depart in order to deceive men in whose wanderings they rejoice. It is one way then in which magi, another in which good Christians, another in which bad Christians, work miracles; the magi by a private compact, good Christians by the public righteousness, evil Christians by the signs of public righteousness. And we ought not to wonder at this when we believe not unreasonably that all that we see happen is wrought by the agency of the inferior powers of this air.
Catena Aurea by Aquinas(de Trin. iii. 8.) Yet are we not therefore to think that this visible material world attends the nod of the disobedient angels, but rather the power is given them of God. Nor are we to suppose that such evil angels have creative power, but by their spirituality they know the seeds of things which are hidden from us, and these they secretly scatter by suitable adaptations of the elements, and so they give occasion both to the whole being, and the more rapid increase of substances. For so there are many men who know what sort of creatures use to be generated out of certain herbs, meats, juices and humours, bruised and mingled together in a certain fashion; save only that it is harder for men to do these things, inasmuch as they lack that subtlety of sense, and penetrativeness of body in their limbs dull and of earthly mould.
Catena Aurea by AquinasThe fifth time, at the end, is that of the restoration of ruins, for "Elias indeed is to come and to restore all things," and with him Henoch will come too. For "the beast will conquer them." And so, it is necessary that they fail, so that there be first a ruin and then a restoration; and there will be so great a "tribulation as to lead astray, if possible, even the elect."
Collations on the Hexaemeron, Collation 15We are warned by the Lord so that if anyone were to come to us falsely in his name, none of us would believe in such a person, having already been prepared. Henceforth how great will be the signs by which the faith of the elect is demonstrated! But whoever builds his house on the rock, that is, establishes his faith on Christ, cannot be destroyed by winds or rains. The rock represents Christ, the floods are the kings, and the winds are the kings' orders to persecute the servants of God.The holy reading continues: "False Christs and false prophets will arise and perform great signs and wonders so that even the elect would be led into error, if possible. Behold, I have told you." You see then, beloved, what great love the Lord displays toward us. He carefully instructs each one of us individually regarding the future so that even if we see all these signs come to pass (having been forewarned by him) we will be wise to the enemy and accept nothing contrary to Christ and the catholic faith. In the Acts of the Apostles, Simon declared himself to be the power of God. Likewise, in the last days, the antichrist will declare himself to be God, as the apostle says, "Thus he will sit in the temple of God, calling himself God … whom the Lord Jesus Christ will kill with the breath of his mouth." The day of judgment will come upon the antichrist also, and the Lord will kill him with the sword of his mouth.
INTERPRETATION OF THE GOSPELS 33(Mor. xv. 61.) When then Antichrist shall have wrought wonderful prodigies before the eyes of the carnal, he shall draw men after him, all such as delight in present goods, surrendering themselves irrevocably to his sway, Insomuch that if it were possible the very elect should be led astray.
(Hom. in Ev. xxxv. i.) Or, because the heart of the elect is assailed with fearful thoughts, yet their faithfulness is not shaken, the Lord comprehends both under the same sentence, for to waver in thought is to err. He adds, If it were possible, because it is not possible that the elect should be taken in error
Catena Aurea by Aquinas(Verse 24) For false Christs and false prophets will arise and will perform great signs and wonders, so as to deceive, if possible, even the elect. Behold, I have told you beforehand. There are three ways, as I have already said, in which this may be interpreted: either concerning the time of the siege of Rome, or concerning the end of the world, or concerning the struggle of heretics against the Church and similar antichrists, who under the guise of false knowledge fight against Christ.
Commentary on MatthewOr otherwise; This may be understood of the false prophets. At the time of the Jewish captivity, there were many leaders who declared themselves to be Christs, (Joseph B.J. v. 1) so that while the Romans were actually besieging them, there were three factions within. But it is better taken as we expounded it above, of the end of the world. Thirdly, it may be understood of the warfare of the heretics against the Church, and of those Antichrists, who under pretext of false science, fight against Christ.
Catena Aurea by AquinasBut mark how here He saith nothing of war (for He is interpreting the doctrine concerning His advent), but of them that attempt to deceive. For some in the days of the apostles deceived the multitude, "for they shall come," saith He, "and shall deceive many;" and others shall do so before His second coming, who shall also be more grievous than the former. "For they shall show," He saith, "signs and wonders, so as to deceive if possible the very elect:" here He is speaking of Antichrist, and indicates that some also shall minister to him. Of him Paul too speaks on this wise. Having called him "man of sin," and "son of perdition," He added, "Whose coming is after the working of Satan, with all power and signs and lying wonders; and with all deceivableness of unrighteousness in them that perish."
Homily on the Gospel of Matthew 76That, If it were possible, is spoken hyperbolically; not that the elect can be led astray, but He wishes to show that the discourse of heretics is often so persuasive, as to have force to prevail even with those who act wisely.
Catena Aurea by AquinasHe says not this because it is possible for the divine election to be defeated, but because they, who to men's judgment seemed elect, shall be led into error.
Catena Aurea by AquinasWe know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect." He hardly hesitated on the before-mentioned occasion to affirm himself to be a prophet of God, and especially to Saul, in whom he was then actually dwelling.
A Treatise on the SoulHe Himself afterwards deprived it of its authority, because when He declared that many would come and "show great signs and wonders," so as to turn aside the very elect, and yet for all that were not to be received, He showed how rash was belief in signs and wonders, which were so very easy of accomplishment by even false christs.
Against Marcion Book IIIThen when he says, for there shall arise false Christs and false prophets, he assigns the reason for the warning. And first he sets forth the reason from necessity; secondly, from the falsity of their teaching, at for as lightning comes out of the east etc. Regarding the first he does three things. First, he introduces the deceivers; secondly, the vehemence of the deception; thirdly, the warning. He says therefore: you say that some will claim to be Christ; but will there be others? Yes, for there shall arise false Christs, i.e., those who will say they are christs, and this happened before the destruction of Jerusalem; 1 John 2:18: But you have heard that Antichrist comes, and many antichrists have arisen. And false prophets. For just as Christ had true prophets, who foretold him, so the Antichrist will have false ones; and this is what is said in 1 John 4:1: Many false prophets have gone out into the world. But will they perform miracles and wonders? Hence, they shall show great signs and wonders; 2 Thessalonians 2:9: Whose coming is according to the working of Satan; Apocalypse 16:13: And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits go forth like frogs. But here there is a question: can demons work miracles? It must be said that they cannot, if miracle is taken in the proper sense, because a miracle properly speaking is not something done outside the order of some particular cause, but something done outside the order of all creation, and this is done by the power of God alone. But it is indeed possible that a higher creature is not contained within the order of a lower creature; hence something is done by the power of higher beings that is not done by the power of the elements. So among men, someone produces by art something that seems marvelous to others. So it is with demons, because they are of a more subtle intelligence; therefore, just as certain artisans do things that seem marvelous to others, so also demons do certain things naturally that seem marvelous to us. But how will this happen? It was the opinion of Avicenna that corporeal nature obeys the mere will of an intelligence, so that a body is changed at the apprehension of an intelligence. But Augustine sets this aside, because corporeal nature does not obey the mere will of any creature, but of God alone. Therefore it must be said that in natural things there are powers determined to produce certain things, such as frogs and the like; demons know these powers better than anyone else. And Augustine proves this, because the fire that descended upon the sheep of Job was natural. For a demon can excite and gather bodies so as to produce such miracles. But those miracles that do not proceed from the power of any natural thing, these they cannot do, namely, to raise the dead. Hence they do not perform such things except in illusions, as Simon Magus made a head move. Hence those things that are not done by the power of nature, they cannot do; thus they shall show great signs, i.e., signs that men consider great. But what will be the effect? So as to deceive, if possible, even the elect. And Origen says that this statement is made by way of exaggeration, because any man in this life, considered in himself, can be deceived; yet, considered in relation to God's election, that the elect should be deceived is impossible. Therefore, speaking in an aggravated way, he says that so great will be the force that unless they were preserved by divine predestination, they would be deceived. Or it can be said that they are not truly elect, but elect according to appearance; 1 Timothy 1:19: Which some rejecting have made shipwreck concerning the faith; Isaiah 19:14: The Lord has mingled a spirit of giddiness in the midst thereof, and they have caused Egypt to err.
Commentary on MatthewBehold, I have told you before.
Ἰδοὺ προείρηκα ὑμῖν.
Сѐ, пре́жде рѣ́хъ ва́мъ.
And as darts, when foreseen, are less likely to hit, He adds, Lo, I have told you. Our Lord announces the woes which are to precede the destruction of the world, that when they come they may alarm the less from having been foreknown.
Catena Aurea by Aquinas(Verses 25, 26.) So if they say to you, 'Look, he is in the wilderness,' do not go out; 'Look, he is in the inner rooms,' do not believe it. If someone promises you that Christ is staying in the wilderness of the Gentiles and philosophers' doctrine, or in the inner rooms of heretics who promise the secrets of God, do not go out, do not believe it; or (because during times of persecution and distress false prophets always find a place for deception) if someone wants to boast under the name of Christ, do not immediately give them your trust.
Commentary on MatthewIf then any one assert to you that Christ tarries in the desert of the Gentiles, or in the teaching of the Philosophers, or in the secret chambers of the heretics, who promise the hidden things of God, believe Him not, but believe that the Catholic Faith shines from east to west in the Churches.
Or by this, in the desert, or in the secret chambers, He means that in times of persecution and distress, the false Prophets always find place for deceiving.
Catena Aurea by AquinasBehold I have told it to you beforehand, because, according to Gregory, darts that are foreseen wound less; Amos 3:7: The Lord God will do nothing without revealing his secret.
Commentary on MatthewWherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
ἐὰν οὖν εἴπωσιν ὑμῖν, ἰδοὺ ἐν τῇ ἐρήμῳ ἐστί, μὴ ἐξέλθητε, ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε·
А҆́ще ᲂу҆̀бо рекꙋ́тъ ва́мъ: сѐ, въ пꙋсты́ни є҆́сть, не и҆зыди́те: сѐ, въ сокро́вищихъ, не и҆ми́те вѣ́ры:
(Quæst. Ev. i. 38.) By the east and west, He signifies the whole world, throughout which the Church should be. In the same way as He said below, Hereafter shall ye see the Son of Man coming in the clouds of heaven, (Mat. 26:64.) so now He likens His coming to lightning, which uses to flash out of the clouds. When then the authority of the Church is set up clear and manifest throughout the whole world, He suitably warns His disciples that they should not believe schismatics and heretics. Each schism and heresy holds its own place, either occupying some important position in the earth, or ensnaring men's curiosity in obscure and remote conventicles. Lo, here is Christ, or lo, there, refers to some district or province of the earth; the secret chambers, or the desert, signify the obscure and lurking conventicles of heretics.
Catena Aurea by AquinasThe false prophets, of whom He had spoken above, shall say of Christ one while, Lo, He is in the desert, in order that they may cause men to wander astray; another while, Lo, He is in the secret chambers, that they may enthral men under the dominion of Antichrist. But the Lord declares Himself to be neither lurking in a remote corner, nor shut up to be visited singly, but that He shall be exhibited to the view of all, and in every place, As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of Man be.
Catena Aurea by AquinasAnd see how He secures them; "Go not forth into the deserts, enter not into the secret chambers." He did not say, "Go, and do not believe;" but, "Go not forth, neither depart thither." For great then will be the deceiving, because that even deceiving miracles are wrought.
Homily on the Gospel of Matthew 76Or, when they allege secret and before unpublished Scriptures, in proof of their lie, they seem to say, Lo, the word of truth is in the desert. But when they produce canonical Scripture in which all Christians agree, they seem to say, Lo, the word of truth is in the chambers. Or wishing to point out such discourses as are altogether without Scripture, He said, If they shall say to you, Lo, he is in the secret chambers, believe it not. Truth is like the lightning that cometh out of the east, and shineth even unto the west. Or this may mean, that truth can be supported out of every passage of Scripture. The lightning of truth comes out of the east, that is, from the first beginnings of Christ, and shines throughout even to His passion, which is His setting; or from the very beginning of creation, to the last Scripture of the Apostles. Or, the east is the Law, the west is the end of the Law, and of John's prophecy. The Church alone neither takes away word or meaning from this lightning, nor adds aught to its prophecy. Or He means that we should give no heed to those who say, Lo, here is Christ, but show Him not in the Church, in which alone is the coming or the Son of Man, who said, Lo, I am with you always, even to the end of the world. (Mat. 28:20.)
Catena Aurea by AquinasIf the deceivers should come and say, "Christ has come, but He is hiding in the desert, or in a house within its inner chambers," do not be deceived.
Commentary on MatthewHence, if they shall say to you: behold, he is in the desert, go not out. Having set forth the necessity in general, he now sets it forth more specifically: if they shall say to you, behold, he is in the desert etc. It should be noted that true teaching is done in public; above 10:27: That which I tell you in the dark, speak in the light; but false teaching always seeks corners; Proverbs 1:20: Wisdom cries aloud in the streets. Hence truth is light, and seeks to be seen in the light; but if it is a perverse doctrine, it seeks hidden places. Proverbs 9:14: Wisdom sits in the doorways, and there follows, stolen waters are sweeter. Hence the desert is a hidden place, because it lacks people, or because it is enclosed; therefore, if they shall say to you, behold, he is in the desert, go not out. And what does he mean? These unfaithful men and heretics, while they are in the society or congregation of the faithful, cannot deceive; but they strive to have people separated from the society, and then they deceive. And this is what he means: if they shall say to you, behold, he is in the desert, go not out. Do not allow yourselves to be separated from good society and congregation. Likewise, if in the inner chambers, because they always seek a secret place, nor do they dare to speak their teaching in public; hence John 18:20: I have spoken openly to the world. Do not believe it, for he who is quick to believe is light of heart, Sirach 19:4. According to Jerome this can be referred to the time before the destruction; but it is better to refer it to the end. Likewise, it can be understood of deception practiced in the Church. False christs give a document of falsehood, and it is called one document, because all are united in one thing; and every falsehood has its own prophets. Hence they say: here is Christ, or there; Ezekiel 13:6: They persevered in confirming their word; and sometimes they try to confirm it by apocryphal scriptures, sometimes by hidden senses of Scripture. When by apocryphal writings, they say he is in the desert; when by hidden senses, they say he is in the inner chambers. Or according to Augustine, true teaching has two characteristics: it is the same in every place and is to be proclaimed publicly, and heresy falls short of both; hence one says here is Christ, i.e., in this land and not in another. Likewise, because their teaching is not public, they say he is in the inner chambers; hence, do not believe it.
Commentary on MatthewFor as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου·
[Заⷱ҇ 100] ꙗ҆́коже бо мо́лнїѧ и҆схо́дитъ ѿ востѡ́къ и҆ ꙗ҆влѧ́етсѧ до за̑падъ, та́кѡ бꙋ́детъ прише́ствїе сн҃а чл҃вѣ́ческагѡ:
(Verse 27.) For as the lightning comes from the east and shines even to the west, so shall also the coming of the Son of man be. Do not go out, do not believe that the Son of man is in the deserts of the nations or in the inner chambers of heretics; but rather that from the east even unto the west, his faith may shine forth in the Catholic Churches. It must also be said that the second coming of the Savior will not be in humility as before, but in glory to be shown. It is foolish, therefore, to seek him in a small or hidden place, who is the light of the whole world.
Commentary on MatthewWherein He shows that His second coming shall be not in lowliness as His first, but in glory; and therefore it is folly to seek in places little and obscure for Him who is the Light of the whole world. (John 8:12.)
Catena Aurea by AquinasHaving told them how Antichrist cometh, as, for instance, that it will be in a place; He saith how Himself also cometh. How then doth He Himself come? "As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there also will the eagles be gathered together."
How then shineth the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory. But He mentions also another sign, "where the carcase is, there also shall the eagles be;" meaning the multitude of the angels, of the martyrs, of all the saints.
Homily on the Gospel of Matthew 76Christ is shown to be the Word and Truth and Wisdom of God from the very first creature of the world to the last of the writings of the apostles (that is, from Genesis through the apostolic books of the Bible). No Scripture written after these is to be believed in the same way. Because "the law and the prophets prophesied until the coming of John," the law and the prophets represent the lightning or radiance of truth which "comes from the East and shines as far as the West." The East represents the law, and the West represents the "end of the law," which is marked by "the coming of John." The church alone has neither removed one word from this radiance nor added any prophecy of its own. If we were to consider carefully why the Evangelist does not use the singular here but writes of a plurality shining "from the Easts to the Wests," we would see that the law and the prophets are one thing and Jesus Christ himself is yet another reality which extends from East to West, appearing to the apostle Paul "last of all, as to one untimely born."
COMMENTARY ON MATTHEW 47For it is much the same with lightning. Lightning is figuratively compared with truth. It is likened to the coming of the Son of man, which is explained in every Scripture, whether it concerns the law, prophecy, the gospel or apostolic testimony. It flashes out from the east, the region of principalities and spiritual powers, and shines all the way to the west, the realm of darkness and Satan, in the time of the Passion. Note that if the law is rising in the east, the end of the law is setting in the west. But from Jesus Christ to Paul is a rising and setting. He was revealed to Paul last of all as "to one abnormally born."
FRAGMENT 124-25For the coming of Christ needs no one to point it out, but it will be utterly clear to all, like the lightning. For just as the lightning is sudden and seen by all, so too will the Lord's coming be visible to everyone on earth. It will not be as in the first coming when He went about from place to place, but at the second coming He will appear in a twinkling of an eye.
Commentary on MatthewFor as lightning comes out of the east etc. Here he assigns another reason, because they speak falsely who say that Christ will come in secret; rather, he will come manifestly. And he gives two reasons. One from the manifestation of Christ, another from the gathering of the saints. He says, do not believe that he will not come manifestly: for as lightning comes out of the east, and appears even unto the west, so shall also the coming of the Son of man be; Psalm 49:3: God shall come manifestly. But will he come like lightning, which is seen here one moment and then toward the east the next? Therefore do not understand it as though he will be manifest only in one direction, but in all directions. If we wish to refer this to its mystical meaning, the lightning is the coming of truth. Do not therefore seek hidden teaching, because truth is manifested throughout the whole world. Or the east signifies the beginning, and the west the end. Hence the truth of teaching always has harmony from beginning to end; for true teaching accepts all of Scripture. Some do not accept the Old Testament, some do not accept the prophets, and thus they could not be confirmed by other Scriptures; but true teaching from the beginning of the Church's birth until the end will have confirmation; hence it is said below at the end (28:20): Behold, I am with you all days even to the consummation of the world.
Commentary on MatthewFor wheresoever the carcase is, there will the eagles be gathered together.
ὅπου γὰρ ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί.
и҆дѣ́же бо а҆́ще бꙋ́детъ трꙋ́пъ, та́мѡ соберꙋ́тсѧ ѻ҆рлѝ.
Jesus spoke in a kind of comparison, as in the form of an illustration and example. For, he says, the appearing of the Son of man will be much the same as when eagles and other flesh-eating birds find a carcass and dead body lying on the ground. They secretly and unexpectedly bear them through the heights and by doing so will provide food for themselves. In the same way, he will appear again on the earth a second and glorious time to judge the world. Ranks of angels will be seen serving as an escort with all the saints rising up "in a moment, in a twinkling of an eye," according to the last trumpet.… But some attempted to explain this text as teaching that at the second coming of the Lord all who conducted themselves uprightly, corresponding with eagles in their lofty and spiritual outlook, will leave paradise behind and be gathered to that place where the fall of Adam occurred. This is the place where Adam violated the commandment and through his disobedience fell into sin.
FRAGMENT 126(Mor. xxxi. 53.) We may understand this, Wheresoever the carcase is, as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places.
Catena Aurea by AquinasThat we might not be ignorant of the place in which He should come, He adds this, Wheresoever the carcase, &c. He calls the Saints eagles, from the spiritual flight of their bodies, and shows that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation.
Catena Aurea by AquinasWe are taught about the sacrament of Christ by the use of a natural example taken from daily life. Eagles and vultures are said to sense the presence of a carcass all the way across the sea and to gather their food in this way. If therefore these irrational creatures have the natural capacity to know where a small body lies, even though separated by so great a distance across land and sea, how much more ought we and the whole multitude of believers hasten to him whose splendor comes from the east and shines as far as the west!In Greek the body is called a ptōma, but the Latin word for it, cadaver, is more illuminating because it comes from the word "to fall," cadere, and implies that the body has fallen dead. We can understand this body to refer to the Passion of Christ because wherever Scripture says that we are gathered together, it is for the purpose of coming to the Word of God. For example, "A company of evildoers encircle me; they have pierced my hands and feet," "like a lamb led to the slaughter," and in other passages like these. The eagles represent those saints whose youth is renewed like the eagle's and who, according to Isaiah, shall mount up with wings to come to the passion of Christ.
COMMENTARY ON MATTHEW 4.24.28(Verse 28.) Wherever the body is, there the eagles will be gathered together. From the natural example that we see every day, we are instructed by the sacrament of Christ. Eagles and vultures are also said to sense corpses even across the seas, and to gather for such food. Therefore, if irrational birds with their natural sense can feel a small corpse wherever it lies, separated by such vast distances of land and the waves of the sea: how much more should we and the whole multitude of believers hasten to him, whose lightning comes from the East and appears even to the West! But we can understand the body, that is, the corpse, which is more significantly called cadaver in Latin, as a representation of the passion of Christ, in which we are called to participate. So whenever it is read in the Scriptures, let us gather and through it, come to the Word of God, as it is written: They have pierced my hands and feet (Ps. 22:17). And in Isaiah: Like a sheep being led to the slaughter (Isa. 53:7). And similar things can be found in other passages. But the holy ones are called eagles, to whom youth is renewed like the eagles; and they who grow feathers like Isaiah, and assume wings, so as to come to Christ's passion.
Commentary on MatthewBy an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse, which in the Latin is more expressively 'cadaver,' an allusion to the passion of Christ's death.
They are called eagles whose youth is renewed as the eagle's, and who take to themselves wings that they may come to Christ's passion. (Ps. 103:5. Is. 40:31.)
Catena Aurea by AquinasWe are invited to flock to Christ's passion wheresoever in Scripture it is read of, that through it we may be able to come to God's word.
Catena Aurea by AquinasAnd observe, He says not vultures or crows, but eagles, showing the lordliness and royalty of all who have believed in the Lord's passion.
Catena Aurea by AquinasAnd as the eagles, that is, the vultures, swiftly converge on a corpse, so too all the saints, who soar in the heights, will come where Christ will be and they will be snatched up into the clouds as the eagles. Certainly the corpse is Christ Who died for us and lay as a corpse. As St. Symeon also says, "Behold, this child is laid out for the fall and resurrection of many in Israel" (Lk. 2:34).
Commentary on MatthewWheresoever the body shall be, there shall the eagles also be gathered together. For someone might say: they say here is Christ, or there; how shall we know when he comes? But he shows that there will be no need to search, because his coming will be manifest, since others also will be gathered together. And it will be like what happened when someone asked his lord, who was keeping his counsel very secret about moving camp, and said: when will you move camp? And the lord said: will you not hear the trumpet? Why do you ask? So it is said here: you say that he will be here or there; I know that where the body is, there the eagles will be gathered together. Note that in the Hebrew there is the word anathe, which means cadaver; hence he wished to signify the passion of Christ, because Christ will come showing the signs of his passion. And he speaks by way of similitude, where the body is etc. 1 Thessalonians 4:16: We shall be taken up in the clouds to meet Christ. But some are eagles, some are vultures and crows. But he does not say vultures or crows, but eagles, by which the saints are signified. Isaiah 40:31: They shall take wings as eagles, they shall fly and not grow weary. Thus, as Jerome says, wherever the memorial of Christ's passion is celebrated, holy men ought to gather together through the continual remembrance of his passion. Hebrews 10:32: Remember the former days, in which, being illuminated, you endured a great conflict of sufferings.
Commentary on MatthewForerunner
And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him.
Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης· φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ· καὶ ἔλεγεν ὅτι Ἰωάννης ὁ βαπτίζων ἐκ νεκρῶν ἠγέρθη, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ.
[Заⷱ҇ 24] И҆ ᲂу҆слы́ша ца́рь и҆́рѡдъ: ꙗ҆́вѣ бо бы́сть и҆́мѧ є҆гѡ̀: и҆ глаго́лаше, ꙗ҆́кѡ і҆ѡа́ннъ крⷭ҇ти́тель ѿ ме́ртвыхъ воста̀, и҆ сегѡ̀ ра́ди си̑лы дѣ́ютсѧ ѡ҆ не́мъ.
And King Herod heard of it, for His name had become known, and people said, "John the Baptist has been raised from the dead." The extreme malice and furor of the Jews against the Lord are taught to us from almost every place in the Gospel; behold, they believed John, of whom it was said that he performed no sign, could have risen from the dead, without any witness. But Jesus, a man approved by God with deeds and signs (Acts 2), at whose death the elements trembled, whose resurrection and ascension were eagerly proclaimed by angels, apostles, men, and women alike; they preferred to believe not that He had risen, but that He had been stolen away secretly. When they said that John had risen from the dead, and that for this reason unexpected powers or actions were manifest in him, they correctly understood about the power of the resurrection, that the saints would have greater power when they have risen from the dead than they had when burdened with the weakness of the flesh. But they also showed that the miracle of the resurrection is not unbelievable, as they believed it of their own accord without any teaching, yet they proved by their own blindness and envy that they had not believed the credible truth in the Lord.
On the Gospel of Mark(in Marc. 2, 25) Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angels and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power, than they possessed, when still weighed down by the weakness of the flesh. There follows, But others said, that it is Elias.
Catena Aurea by Aquinas(non occ.) After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.
Catena Aurea by AquinasNow some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.
Antiquities of the Jews - Book XVIII, Chapter 5, Section 2(Vict. Ant. e Cat. in Marc.) This Herod is the son of the first Herod, under whom Joseph had led Jesus into Egypt, But Matthew calls him Tetrarch, and Luke mentions him as ruling over one fourth of his father's kingdom; for the Romans after the death of his father divided his kingdom into four parts. But Mark calls him a king, either after the title of his father, or because it was consonant to his own wish.
Catena Aurea by AquinasIt goes on, For his name was spread abroad. For it is not right that a candle should be placed under a bushel. And they said, that is, some of the multitude, that John the Baptist was risen from the dead, and therefore mighty works do show themselves forth in him.
Catena Aurea by AquinasThis Herod was the son of the Herod who slaughtered the infants. Though he was a tetrarch, Mark calls him king, using this title in a loose sense. Having heard of the Lord's miracles and being conscious that he had killed the righteous John without cause, Herod began to think that he had risen from the dead and upon his resurrection had received the power of working miracles. Previously John had not performed a single sign, but after the resurrection — so Herod thought — he received the power to work signs.
Commentary on MarkOr else, Herod, knowing that he without a cause had slain John, who was a just man, thought that he had risen from the dead, and had received through his resurrection the power of working miracles.
Catena Aurea by AquinasOthers said, That it is Elias. And others said, That it is a prophet, or as one of the prophets.
ἄλλοι ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ἐστὶν ὡς εἷς τῶν προφητῶν.
И҆ні́и глаго́лахꙋ, ꙗ҆́кѡ и҆лїа̀ є҆́сть: и҆ні́и же глаго́лахꙋ, ꙗ҆́кѡ прⷪ҇ро́къ є҆́сть, и҆лѝ ꙗ҆́кѡ є҆ди́нъ ѿ прⷪ҇рѡ́къ.
(Vict. Ant. e Cat. in Marc.) It seems to me that this prophet means that one of whom Moses said, God will raise up a prophet unto thee of thy brethren. (Deut. 8:15.) They were right indeed, but because they feared to say openly, This is the Christ, they used the voice of Moses, veiling their own surmise through fear of their rulers.
Catena Aurea by AquinasBut others said of Christ that He was Elijah, because He rebuked many, for example when He said: "O faithless generation!"
Commentary on MarkFor John confuted many men, when he said, Ye generation of vipers. It goes on, But others said, that it is a prophet, or as one of the prophets.
Catena Aurea by AquinasBut when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead.
ἀκούσας δὲ ὁ Ἡρῴδης εἶπεν ὅτι ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτός ἐστιν· αὐτὸς ἠγέρθη ἐκ νεκρῶν.
Слы́шавъ же и҆́рѡдъ речѐ, ꙗ҆́кѡ, є҆го́же а҆́зъ ᲂу҆сѣ́кнꙋхъ і҆ѡа́нна, то́й є҆́сть: то́й воста̀ ѿ ме́ртвыхъ.
(de Con. Evan. ii. 43) But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating, and has put down his words as if he said, John have I beheaded, but who is this of whom I hear such things? We must however suppose, that after this hesitation, he had confirmed in his own mind what others had said, for he says to his children, as Matthew relates, This is John the Baptist, he has risen from the dead. (Matt. 14:2) Or else these words are to be spoken, so as to indicate that he is still hesitating, particularly as Mark who had said above that others had declared that John had risen from the dead, afterwards however is not silent as to Herod's plainly saying, It is John, whom I beheaded: he is risen from the dead. Which words also may be spoken in two ways, either they may be understood as those of a man affirming or doubling.
Catena Aurea by AquinasWhen this was heard, Herod said: "John, whom I beheaded, has risen from the dead." Luke wrote about this in this way: "Now Herod the tetrarch heard of all that was done by him, and he was perplexed, because it was said by some that John was risen from the dead; by some, that Elijah had appeared, etc." (Luke IX). It must be understood, therefore, either that after this perplexity he confirmed in his mind what was said by others when he said: "John, whom I beheaded, has risen from the dead"; or these words must be pronounced in such a way as to indicate that he was still doubtful. For if he were to say: "Is this indeed, or is this perhaps John the Baptist?" there would be no need to remind anything about pronunciation, because he would be understood as doubting and hesitating. Now, since these words are lacking, it can be pronounced in both ways, so that we can understand him to have spoken, confirmed by the words of others, or still (as Luke recounts) hesitating.
On the Gospel of Mark(Vict. Ant. e Cat. in Marc.) There follows, But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. Herod expressly says, this in irony.
Catena Aurea by AquinasAnd Herod was afraid. So wretched was this man that he was afraid of a dead man!
Commentary on MarkFor Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησε τὸν Ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν.
То́й бо и҆́рѡдъ посла́въ, ꙗ҆́тъ і҆ѡа́нна и҆ свѧза̀ є҆го̀ въ темни́цѣ, и҆рѡдїа́ды ра́ди жены̀ фїлі́ппа бра́та своегѡ̀, ꙗ҆́кѡ ѡ҆жени́сѧ є҆́ю.
For Herod himself sent and seized John, and bound him in prison because of Herodias. The old story relates that Philip, the son of the elder Herod, under whom the Lord fled to Egypt, and the brother of that Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas. Afterward, however, because of certain disputes against his son-in-law, her father took his daughter and, to the grief of her former husband, married her to his enemy. But who this Philip is, the Evangelist Luke teaches more fully: "In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, Philip his brother tetrarch of Ituraea and of the region of Trachonitis" (Luke III).
On the Gospel of MarkThus John the Baptist, who came in the spirit and power of Elijah, with the same authority with which Elijah had rebuked Ahab and Jezebel, reproved Herod and Herodias for having an unlawful marriage, and that it was not permitted, while his brother was alive, to marry his brother's wife, preferring to risk his safety with the king rather than to be forgetful of God's commandments for the sake of flattery.
On the Gospel of Mark(ubi sup.) Ancient history relates, that Philip, the son of Herod the great, under whom the Lord fled into Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, the daughter of king Aretas; but afterwards, that his father-in-law, after certain disagreements had arisen with his son-in-law, had taken his daughter away, and, to the grief of her former husband, had given her in marriage to his enemy; therefore John the Baptist rebukes Herod and Herodias for contracting an unlawful union, and because it was not allowed for a man to marry his brother's wife during his lifetime.
Catena Aurea by AquinasNot long after this, John the Baptist was beheaded by the younger Herod, as stated in the Gospels. Josephus also records the same fact, mentioning Herodias by name, and stating that, although she was the wife of his brother, Herod made her his own wife after divorcing his former lawful wife, the daughter of Aretas, king of Petra, and separating Herodias from her husband while he was still alive. It was on her account also that he killed John, and waged war with Aretas, because of the disgrace inflicted on the daughter of the latter. Josephus wrote that in this war, when they came to battle, Herod's entire army was destroyed, and that he suffered this calamity on account of his crime against John.
ECCLESIASTICAL HISTORY 1.11(Mor. 3, 7) I cannot, without the greatest wonder, reflect that he, who was filled even in his mother's womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men, is beheaded for the dancing of a girl, and though a man of so great austerity, meets death through such a foul instrument. Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? When, however, could he commit a sin even in his eating, whose food was only locusts and wild honey? How could he offend in his conversation, who never quitted the wilderness? How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things. Let each then infer from this what they shall suffer, whom He rejects, if He so grieves those whom he loves.
Catena Aurea by AquinasSet aside for a moment the term "prison." Just call it a temporary retirement. Even though the body is imprisoned, even though the flesh is confined, everything still remains open to the spirit. Walk back and forth, my spirit, not thinking of shady walks or long cloisters, but of the road that leads directly to God. As often as you shall walk in this way in the spirit, so often shall you find yourself not in prison.
ON MARTYRDOM 2Taking advantage of the occasion, Mark inserts here an introductory discourse on the death of the Baptist. Some say that Herod took Herodias while Philip was still alive, and for this he was rebuked as a lawbreaker who had married the wife of his living brother. On the contrary, others maintain that Philip had already died, but left behind a daughter. And since Philip left a daughter, Herod should not have married his brother's wife even after his brother's death; for the Law commanded a brother to take his brother's wife only in the case when the latter had died childless. But in the present case a daughter remained; therefore, Herod's marriage was unlawful.
Commentary on MarkThe Evangelist Mark, taking occasion from what went before, here relates the death of the Forerunner, saying, For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
The law also commanded a brother to marry his brother's wife, if he died without children; but in this case there was a daughter, which made the marriage criminal: there follows, Therefore Herodias had a quarrel against him, and would have killed him; but she could not.
Catena Aurea by AquinasFor John had said unto Herod, It is not lawful for thee to have thy brother's wife.
ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι οὐκ ἔξεστί σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου.
Глаго́лаше бо і҆ѡа́ннъ и҆́рѡдови: не досто́итъ тебѣ̀ и҆мѣ́ти женꙋ̀ (фїлі́ппа) бра́та твоегѡ̀.
John saw a man that was a tyrant overthrowing the divine commands on marriage. With boldness, he proclaimed in the midst of the forum, "It is not lawful for you to have your brother Philip's wife." So we learn from him to admonish our fellow servant as an equal. Do not shrink from the duty of chastising a brother, even though one may be required to die for it. Now do not make this cold reply: "What does it matter to me? I have nothing in common with him." With the devil alone we have nothing in common, but with all humanity we have many things in common. All partake of the same nature with us. They inhabit the same earth. They are nourished with the same food. They have the same Lord. They have received the same laws. They are invited to the same blessings with ourselves. Let us not say then that we have nothing in common with them.
CONCERNING THE STATUES 1.32Therefore Herodias had a quarrel against him, and would have killed him; but she could not:
ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο·
И҆рѡді́а же гнѣ́вашесѧ на него̀ и҆ хотѧ́ше є҆го̀ ᲂу҆би́ти: и҆ не можа́ше.
(ubi sup.) For Herodias was afraid, lest Herod should repent at some time, or be reconciled to his brother Philip, and so the unlawful marriage be divorced. It goes on, For Herod feared John, knowing that he was a just man, and an holy.
Catena Aurea by AquinasSee how powerful the passion of carnal love is! Here is Herod, who had so much respect and fear for John, yet disregarded this in order only to satisfy his passion.
Commentary on MarkBut see how great is the fury of lust, for though Herod had such an awe and fear of John, he forgets it all, that he may minister to his fornication.
Catena Aurea by AquinasFor Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly.
ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἐποίει καὶ ἡδέως αὐτοῦ ἤκουε.
И҆́рѡдъ бо боѧ́шесѧ і҆ѡа́нна, вѣ́дый є҆го̀ мꙋ́жа првⷣна и҆ ст҃а, и҆ соблюда́ше є҆го̀: и҆ послꙋ́шавъ є҆гѡ̀, мнѡ́га творѧ́ше, и҆ въ сла́дость є҆гѡ̀ послꙋ́шаше.
(non occ.) He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.
Catena Aurea by AquinasMark says that Herod exceedingly honored the man [John], even when reproved. So great a thing is virtue.
THE GOSPEL OF ST MATTHEW, HOMILY 48For his lustful will drove him to lay hands on a man, whom he knew to be just and holy. And by this, we may see how a less fault became the cause to him of a greater; as it is said, (Rev. 22:11) He which is filthy, let him be filthy still. It goes on, And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee.
Catena Aurea by AquinasAnd when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee;
καὶ γενομένης ἡμέρας εὐκαίρου, ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίει τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας,
И҆ приклю́чшꙋсѧ дню̀ потре́бнꙋ {ᲂу҆до́бнꙋ}, є҆гда̀ и҆́рѡдъ рождествꙋ̀ своемꙋ̀ ве́черю творѧ́ше кнѧзє́мъ свои̑мъ и҆ ты́сѧщникѡмъ и҆ старѣ́йшинамъ галїлє́йскимъ:
And when a convenient day had come, Herod on his birthday made a supper for his lords, etc. Herod and Pharaoh alone among mortals are read to have celebrated their birthdays with joyful festivities; but each king defiled his own festival with blood under ill-omened auspices. However, Herod with much greater impiety, since he killed a holy and innocent teacher of truth, and the herald of life and the heavenly kingdom, and this at the request and petition of a dancer, neither was he ashamed to present the head of the slain man before the guests. For Pharaoh is not read to have committed such madness, but only ordering a sinful eunuch to be deprived of life. So far as he strayed from the cult of true religion, so much lighter is his transgression in violating his own festival. Nevertheless, from the example of both it is proven, it is more useful to us to recall frequently in fear and chaste behavior the day of future death, rather than to celebrate the day of birth in revelry. For man is born to labor in the world (Job 5), and the elect pass unto rest through death from the world.
On the Gospel of Mark(ubi sup.) The only men whom we read of, as celebrating their birthdays with festive joys are Herod and Pharaoh, but each, with an evil presage, stained his birthday with blood; Herod, however, with so much the greater wickedness, as he slew the holy and guiltless teacher of truth, and that, by the wish, and at the instance of a female dancer. For there follows. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
Catena Aurea by AquinasThe feast goes merrily: Satan dances in the maiden, and an oath is given—lawless and godless, and above all senseless.
Commentary on MarkFor during the banquet, Satan danced in the person of the damsel, and the wicked oath is completed. For it goes on, And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
Catena Aurea by AquinasAnd when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
καὶ εἰσελθούσης τῆς θυγατρὸς αὐτῆς τῆς Ἡρῳδιάδος καὶ ὀρχησαμένης καὶ ἀρεσάσης τῷ Ἡρῴδη καὶ τοῖς συνανακειμένοις, εἶπεν ὁ βασιλεὺς τῷ κορασίῳ· αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι.
и҆ вше́дши дще́рь тоѧ̀ и҆рѡдїа́ды, и҆ плѧса́вши, и҆ ᲂу҆го́ждши и҆́рѡдови и҆ возлежа́щымъ съ ни́мъ, речѐ ца́рь дѣви́цѣ: просѝ ᲂу҆ менє̀ є҆гѡ́же а҆́ще хо́щеши, и҆ да́мъ тѝ.
Note how varied sins are interwoven in this one vicious action! A banquet of death is set out with royal luxury, and when a larger gathering than usual has come together, the daughter of the queen, sent for from within the private apartments, is brought forth to dance in the sight of all. What could she have learned from an adulteress but the loss of modesty? Is anything so conducive to lust as with unseemly movements to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with looks, to turn the neck, to loosen the hair?
Concerning Virginity 3.6.27A girl dances, a mother rages, there is rash swearing in the midst of the luxurious feast, and an impious fulfillment of what was sworn.
HARMONY OF THE GOSPELS 2.33And when the daughter of Herodias had come in and danced, and pleased Herod. Herod is not excused for having committed murder unwillingly and reluctantly because of an oath, since he perhaps swore for the purpose of preparing the machinery for the future killing. Otherwise, if he claims to have done it for the sake of an oath, if she had asked for the death of his father or mother, would he have done it, or not? What therefore he would have repudiated in his own case, he ought also to have contemned in the prophet.
On the Gospel of MarkAnd he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
καὶ ὤμοσεν αὐτῇ ὅτι ὃ ἐάν με αἰτήσῃς δώσω σοι, ἕως ἡμίσους τῆς βασιλείας μου.
И҆ клѧ́тсѧ є҆́й: ꙗ҆́кѡ є҆гѡ́же а҆́ще попро́сиши ᲂу҆ менє̀, да́мъ тѝ, и҆ до по́лъ ца́рствїѧ моегѡ̀.
(ubi sup.) His oath does not excuse his murder, for perchance his reason for swearing was, that he might find an opportunity for slaying, and if she had demanded the death of his father and mother, he surely would not have granted it. It goes on, And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Worthy is blood to be asked as the reward of such a deed as dancing. It goes on, And she came in straightway with haste, &c.
Catena Aurea by AquinasSo the princess danced and, after the dance, committed another more serious sin. For she persuaded that senseless man to promise with an oath to give her whatever she might ask. Do you see how easily swearing makes one witless? Thus, whatever she asked, he swore to give. What, then, if she were to have asked for your head, Herod? What if she were to have asked for your whole kingdom? Yet he took no thought of these things. The devil had set his trap, making it strong, and from the moment the oath was complete, he both cast his snares and stretched his net on every side. The request was abominable, but she persuaded him, and he gave the order to bridle John's holy tongue. But even now it continues to speak. For even today in every church, you can hear John still crying aloud through the Gospels and saying: "It is not lawful for you to have the wife of your brother Philip." He cut off the head, but he did not cut off the voice. He curbed the tongue, but he did not curb the accusation. Do you see what swearing leads to? It cuts off the heads of prophets. You saw the bait. Dread, then, the ruin it brings.
BAPTISMAL INSTRUCTIONS 10.26-27So much did he value his kingdom, such a captive was he to his passion, that he would give it to her for her dancing. And why do you wonder that this happened then, when even now, after so much instruction in sound doctrine, many men give away their soul for the dancing of these effeminate young men with no oath needed? They have been made captives by their pleasure and are led around like sheep wherever the wolf may drag them.
THE GOSPEL OF ST MATTHEW, HOMILY 49And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
ἡ δὲ ἐξελθοῦσα εἶπε τῇ μητρὶ αὐτῆς· τί αἰτήσομαι; ἡ δὲ εἶπε· τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.
Ѻ҆на́ же и҆зше́дши речѐ ма́тери свое́й: чесѡ̀ прошꙋ̀; Ѻ҆на́ же речѐ: главы̀ і҆ѡа́нна крⷭ҇ти́телѧ.
When she had gone out, she said to her mother: "What shall I ask?" And she said: "The head of John the Baptist, etc." Herodias, fearing lest Herod should at some point come to his senses, or become a friend of her brother Philip and dissolve the illicit marriage with divorce, advised her daughter to immediately ask for the head of John at the very banquet, a work worthy of the dance, a prize worthy of blood!
On the Gospel of MarkThe malignant woman begs that the head of John be given to her immediately, that is, at once, in that very hour, for she feared lest Herod should repent.
Catena Aurea by AquinasAnd she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.
καὶ εἰσελθοῦσα εὐθέως μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα· θέλω ἵνα μοι δῷς ἐξαυτῆς ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.
И҆ вше́дши а҆́бїе со тща́нїемъ къ царю̀, просѧ́ше, глаго́лющи: хощꙋ̀, да мѝ да́си ѿ негѡ̀ {а҆́бїе} на блю́дѣ главꙋ̀ і҆ѡа́нна крⷭ҇ти́телѧ.
And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.
καὶ περίλυπος γενόμενος ὁ βασιλεύς, διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους οὐκ ἠθέλησεν αὐτὴν ἀθετῆσαι.
И҆ приско́рбенъ бы́въ ца́рь, клѧ́твы (же) ра́ди и҆ за возлежа́щихъ съ ни́мъ не восхотѣ̀ ѿрещѝ є҆́й.
A Man's disposition ought to be undefiled and sound, so that he may utter words without dissimulation and possess his vessel in sanctification; that he may not delude his brother with false words nor promise aught dishonourable. If he has made such a promise it is far better for him not to fulfil it, rather than to fulfil what is shameful.
Often people bind themselves by a solemn oath, and, though they come to know that they ought not to have made the promise, fulfil it in consideration of their oath. This is what Herod did, as we mentioned before. For he made a shameful promise of reward to a dancer-and cruelly performed it. It was shameful, for a kingdom was promised for a dance; and it was cruel, for the death of a prophet is sacrificed for the sake of an oath.
On the Duties of the Clergy, Book 3When it is said that "the king was sorry," that does not indicate genuine repentance on the part of the king, but rather a confession of his guilt. Thus, according to the design of divine governance, those who do evil condemn themselves by their own confession. But what was the motive, in this case: "Because of his oath and his guests"! What could be more vile than a murder done to not displease one's guests?
Concerning Virginity 3.6.28It was shameful in the first place for a kingdom to be promised for a dance. And it was cruel, in the second place, for a prophet to be sacrificed for the sake of an oath.
On the Duties of the Clergy 3.12.77And the king was distressed, because of the oath and because of those who were reclining at the table, he did not want to sadden her, but having sent an executioner, he commanded that her head be brought on a platter, etc. It is the habit of Scriptures that the historian recounts the opinion of many just as it was believed by all at that time. Just as Joseph is called the father of Jesus even by Mary herself, so now Herod is said to be distressed because those reclining at the table thought this. For, a pretender of his mind and a skilled murderer, he showed sadness on his face while he had joy in his mind. And he excused his crime by an oath, so that under the pretense of piety, he would become impious. But when it is added: And because of those reclining at the table, he wanted all to be partners in his crime, so that in a luxurious and impure banquet, bloody food would be served.
On the Gospel of Mark(ubi sup.) It is usual with Scripture, that the historian should relate events as they were then believed by all, thus Joseph is called the father of Jesus by Mary herself. So now also Herod is said to be exceeding sorry, for so the guests thought, since the hypocrite bore sadness on his face, when he had joy in his heart; and he excuses his wickedness by his oath, that he might be impious under pretence of piety. Wherefore there follows, For his oath's sake, and for their sakes who sat with him, he would not reject her.
Catena Aurea by Aquinas(ubi sup.) In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger.
Catena Aurea by AquinasIt is indeed a haven of safety if we do not swear at all. So whatever storms burst upon us we are in no danger of sinking. Whether it be through anger or insult or passion, be what it may, the soul is stayed securely. Even though one might have vented some chance word that ought not to have been spoken, one is not laying oneself absolutely under necessity or law.… For it is indeed a snare of Satan, this swearing. Let us burst these cords. Let us bring ourselves into a condition in which it will be easy not to swear.
THE ACTS OF THE APOSTLES, HOMILY 13But the reckless and lustful Herod feared to break his oath and therefore kills the righteous man, when he ought in this case to have violated the oath and not committed so terrible a crime (to keep an oath is not always good). A guardsman was the name for such a military man who was appointed by the community to execute and put to death criminals. One may also understand the passage under consideration in a figurative, spiritual sense. Thus, Herod represents the coarsely carnal Jewish people: he took a wife—false and absurd glory, whose daughter even now still dances and is in motion among the Jews—this is their deceptive knowledge of the Scriptures. They think they know the Scriptures, when in reality they do not know them, for they beheaded John, that is, the prophetic word, because they did not accept the Head of prophecy—I mean Christ. Therefore, if they possess the prophetic word, they possess it without the Head, that is, without Christ.
Commentary on MarkThere follows, And the king was exceeding sorry.
Herod not being his own master, but full of lust, fulfilled his oath, and slew the just man; it would have been better however to break his oath, than to commit so great a sin.
'Spiculator' is the name for the public servant commissioned to put men to death.
In a mystical way, however, Herod, whose name means, 'of skin,' is the people of the Jews, and the wife to whom he was wedded means vain glory, whose daughter even now encircles the Jews with her dance, namely, a false understanding of the Scriptures; they indeed beheaded John, that is, the word of prophecy, and hold to him without Christ, his head.
Catena Aurea by AquinasAnd immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,
καὶ εὐθέως ἀποστείλας ὁ βασιλεὺς σπεκουλάτωρα ἐπέταξεν ἐνεχθῆναι τὴν κεφαλὴν αὐτοῦ.
И҆ а҆́бїе посла́въ ца́рь спекꙋла́тѡра, повелѣ̀ принестѝ главꙋ̀ є҆гѡ̀.
Now Herod was not ashamed to bring before his guests the head of a murdered man; but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proved to be more useful, often to call to mind the coming day of our death, by fear and by living chastely, than to celebrate the day of our birth with luxury. For man is born in the world to toil, but the elect pass by death out of the world to repose. It goes on, And he beheaded him in prison, &c.
Catena Aurea by AquinasFor then did the old greedy dragon taste in the head of the servant what he so thirsted after—the passion of the master.
SERMONS 174Or else, The head of the law, which is Christ, is cut off from his own body, that is, the Jewish people, and is given to a Gentile damsel, that is, the Roman Church, and the damsel gives it to her adulterous mother, that is, to the synagogue, who in the end will believe. The body of John is buried, his head is put in a dish; thus the human Letter is covered over, the Spirit is honoured, and received on the altar.
Catena Aurea by AquinasAnd brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.
ὁ δὲ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ, καὶ ἤνεγκε τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.
Ѻ҆́нъ же ше́дъ ᲂу҆сѣ́кнꙋ є҆го̀ въ темни́цѣ, и҆ принесѐ главꙋ̀ є҆гѡ̀ на блю́дѣ, и҆ дадѐ ю҆̀ дѣви́цѣ: и҆ дѣви́ца дадѐ ю҆̀ ма́тери свое́й.
Look, most savage king, at the spectacle of your feast. Stretch out your right hand and see the streams of holy blood pouring down between your fingers. Nothing is lacking in your cruelty. The hunger for such unheard-of cruelty could not be satisfied by banquets, or the thirst by goblets. So as you drink the blood pouring from the still flowing veins of the cut-off head, behold those eyes. Even in death, those eyes are the witnesses of your crime, turning away from the sight of the delicacies. The eyes are closing, not so much owing to death, as to horror of excess. That bloodless golden mouth, whose sentence you could not endure, is silent, and yet it is still dreaded. Meanwhile the tongue, which even after death is apt to observe its duty as when living, continues to condemn the incest with trembling motion.
Concerning Virginity 3.6.30His head is presented to Herodias. She rejoices, exults as though she had escaped from a crime, because she has slain her judge. What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters?
Concerning Virginity 3.6.30-31And he brought his head on a platter, and gave it to the girl, and the girl gave it to her mother. This can be understood literally, but we even today perceive in the head of John the prophet, that the Jews lost Christ, who is the head of prophets. Alternatively: The beheading of John indicates the reduction of his fame, by which Christ was believed by the people, just as the exaltation on the cross of the Lord Savior marked the advancement of faith, because before he was thought by the crowds to be a prophet, the Lord of prophets, and Christ the Son of God was acknowledged by all the faithful. Thus, John was diminished by his beheading, and the Lord was exalted on the cross, because, as the same John said, it was necessary for him to grow, but for John to diminish. And it was fitting that he who was esteemed as a prophet be recognized as Christ, and he who was considered Christ because of the height of his virtues be understood to be the prophet and precursor of Christ. This very distinction of the time at which each of them was born has been clearly signified, because John, who was to decrease, was born when the divine light begins to wane. But the Lord, who is the true light of the world, at that time of the year when days begin to grow longer, bestowed on us the shining gifts of his nativity.
On the Gospel of MarkNote well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder—for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: "It is not lawful for you to have the wife of Philip your brother." And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place … even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time.
ON THE PROVIDENCE OF GOD 22.8-9In what way, then, was this just man harmed by this demise, this violent death, these chains, this imprisonment? Who are those he did not set back on their feet—provided they had a penitent disposition—because of what he spoke, because of what he suffered, because of what he still proclaims in our own day—the same message he preached while he was living. Therefore, do not say: "Why was John allowed to die?" For what occurred was not a death, but a crown, not an end, but the beginning of a greater life. Learn to think and live like a Christian. You will not only remain unharmed by these events, but will reap the greatest benefits.
ON THE PROVIDENCE OF GOD 22.10And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.
καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ, καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.
И҆ слы́шавше ᲂу҆ченицы̀ є҆гѡ̀, прїидо́ша и҆ взѧ́ша трꙋ́пъ є҆гѡ̀, и҆ положи́ша є҆го̀ во гро́бѣ.
Upon hearing this, his disciples came, took away his body, and placed it in a tomb. Josephus reports that John, being bound, was taken to the fortress of Machaerus, where he was beheaded. Ecclesiastical history narrates that he was buried in Sebaste, a city of Palestine, which was once called Samaria. But in the time of the leader Julian, pagans, envying the Christians who piously visited his tomb, attacked the monument, scattered the bones across the fields, and, upon gathering them again, burned them with fire and once more dispersed them across the fields. At that time, there were monks from Jerusalem present there, who, mingling among the pagans as they collected the bones, gathered the majority of them and brought them to their father Philip in Jerusalem. And he sent them to the blessed Athanasius, Bishop of Alexandria, where they were kept until the time of Theophilus, bishop of the same city, when, by the order of Prince Theodosius, all the shrines of the nations were destroyed. Then, after the temple of Serapis was cleansed of impurities, they were placed there, and the basilica was consecrated in honor of Saint John in place of the shrine of Serapis. Read the eleventh book of Ecclesiastical History.
On the Gospel of Mark(ubi sup.) There follows, And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. Josephus relates, that John was brought bound into the castle of Macheron, and there slain; and ecclesiastical history (Theodoret. Hist. Eccles. 3:3) says that he was buried in Sebaste, a city of Palestine, once called Samaria. But the beheading of John the Baptist signifies the lessening of that fame, by which he was thought to be Christ by the people, as the raising of our Saviour on the cross typifies the advance of the faith, in that He Himself, who was first looked upon as a prophet by the multitude, was recognised as the Son of God by all the faithful; wherefore John, who was destined to decrease, was born when the daylight begins to wax short; but the Lord at that season of the year in which the day begins to lengthen.
Catena Aurea by AquinasAnd the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα, καὶ ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
[Заⷱ҇ 25] И҆ собра́шасѧ а҆пⷭ҇ли ко і҆и҃сꙋ и҆ возвѣсти́ша є҆мꙋ̀ всѧ̑, и҆ є҆ли̑ка сотвори́ша, и҆ є҆ли̑ка наꙋчи́ша.
(de Con. Evan. 2. 45) This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.
Catena Aurea by AquinasAnd the apostles, gathering together, reported to Jesus all that they had done and taught. Not only did the apostles report to the Lord what they had done and taught themselves, but also what John suffered while they were engaged in teaching, or his own disciples or those disciples of John reported to him, as Matthew describes. Hence follows that which comes next:
On the Gospel of Mark(ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John's disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
Catena Aurea by Aquinas(non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
Catena Aurea by AquinasFor they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.
Catena Aurea by AquinasAfter their preaching, the apostles gather to Jesus. This should be a lesson for us that we too, having been chosen for some ministry, should not depart from obedience to the one who chose us or exalt ourselves before him, but should acknowledge him as head, turn to him, and report to him everything we have done and taught (one must not only teach but also act).
Commentary on MarkLet us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.
Catena Aurea by Aquinas
AT that time Herod the tetrarch heard of the fame of Jesus,
Ἐν ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρῴδης ὁ τετράρχης τὴν ἀκοὴν Ἰησοῦ.
[Заⷱ҇ 57] Въ то̀ вре́мѧ ᲂу҆слы́ша и҆́рѡдъ четвертовла́стникъ слꙋ́хъ і҆и҃совъ
(De Cons. Ev. ii. 43.) Matthew says, At that time, not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark.
Catena Aurea by Aquinas(non occ.) THE. Evangelist had above shown the Pharisees speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus.
Catena Aurea by Aquinas(Chapter 14, Verses 1, 2.) At that time Herod the Tetrarch heard about the fame of Jesus, and he said to his servants, 'This is John the Baptist; he has been raised from the dead, and that is why these miraculous powers are at work in him.' Some of the interpreters of the Church inquire about the reasons why Herod suspected this, that he believed John had risen from the dead and that is why miraculous powers were at work in him, as if an explanation of this strange error should be given to us, or it provides an opportunity for belief in transmigration of souls based on these words, even though at the time John was beheaded, the Lord was thirty years old: but transmigration of souls, on the other hand, suggests that after many years in different bodies, souls enter into various bodies.
Commentary on MatthewOne of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded.
Catena Aurea by Aquinas"At that time Herod the tetrarch heard of the fame of Jesus." For Herod the king, this man's father, he that slew the children, was dead.
But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.
Homily on the Gospel of Matthew 48Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.
Antiquities of the Jews - Book XVIII, Chapter 5, Section 2Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Cæsar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding the tetrarch.
Catena Aurea by AquinasHerod the king is one person, Herod the tetrarch, his son, is another. After King Herod's death the Romans divided his kingdom into a tetrarchy, and one part of the tetrarchy went to his son. This is the man who beheaded the Forerunner and who, for this reason, received his due punishment not long afterward.
FRAGMENT 77.2This Herod was the son of him who slew the infants in Bethlehem. From this passage consider the dimness in which a ruler lives his life. See how long it takes for Herod to hear of Jesus. Those in power learn slowly about such things because they are not concerned about those who shine forth in virtue. He appears to fear the Baptist. This is why he does not dare to speak out to anyone except his servants. Since John did not work any signs when he was alive, Herod thought that by his resurrection he had also received from God the gift of working miracles.
Commentary on MatthewAbove, the Lord showed the power of the evangelical teaching under certain parables; here he shows it by deeds; and he does three things. First, he shows to what effects it extends by a likeness of deeds; secondly, he shows the sufficiency of the evangelical teaching; thirdly, how it should be preserved in purity. The second is in chapter 15, the third in chapter 16. Regarding the first, first a false opinion is set forth; secondly, its occasion; thirdly, the opinion is disproved. The second is at for Herod had apprehended John, etc.; the third at which when Jesus had heard, he retired from thence. He says therefore at that time Herod the tetrarch heard the fame of Jesus. And this is not to be referred to that day, but to the time in general; because Mark 6:1 and Luke 4:16 do not narrate in the same order, since they narrate this after the sending of the disciples, as is stated in Mark 6. Hence it is uncertain who preserves the order of history. Nevertheless, what is said, at that time, is said to denote the negligence of Herod, because after the miracles he then for the first time heard the fame of Jesus: for this negligence is customary among the rich, that they do not care about small things. 1 Tim 6:17: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches, etc. Herod the tetrarch heard, to distinguish him from Herod the king, under whom Christ was born, as is stated above in chapter 2. Hence, when the latter died, Christ returned from Egypt. This Herod was his son, and he was a tetrarch. His father had been made king by the Romans, and he had six sons, two of whom he killed during his lifetime; another, the firstborn, he killed at his death, when that son had already begun to have himself proclaimed king while his father was still living. When the father died, Archelaus took the kingdom for himself, and following his father's wickedness, he could not be tolerated by the Jews. Then they appealed to the Romans, and the kingdom was divided into four parts: two parts were given to Archelaus, another to Herod, and another part to Philip. Hence this one was a tetrarch and prince over the fourth part of the kingdom. He heard the fame of Jesus. From this he was blameworthy, because for so long a time Jesus had already lived and worked miracles, and yet he then heard for the first time; hence is fulfilled Job 28:22: destruction and death have said: with our ears we have heard the fame thereof.
Commentary on Matthew