Matthew 21

Whence Bethphage is interpreted, The house of the Shoulder; for the shoulder was the priest's portion in the Law. It follows, Then Jesus sent two of his disciples.,

Catena Aurea by Aquinas

1–9

And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and doeth with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.

But do thou observe, I pray thee, how many miracles are done, and how many prophecies are fulfilled. He said, "Ye shall find an ass;" He foretold that no man should hinder them, but that all, when they heard, should hold their peace.

But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

Homily on the Gospel of Matthew 66

1–9

And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, "The Lord hath need of them," they yielded and withstood not, and this when they see not Him, but His disciples.

By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.

And another thing again together with these doth He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.

And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.

How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.

But to me He seemeth not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.

Homily on the Gospel of Matthew 66

1–9

Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.

But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? "Behold, thy King cometh to thee, meek, and riding on an ass, and a young colt;" not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.

Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.

Homily on the Gospel of Matthew 66

1–9

But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ hath sat on the Gentiles, then shall they also come moving us to emulation. And Paul declaring this, said, "That blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved." For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.

But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.

But He doth not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, "I will very gladly spend and be spent for your souls."

But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, "Loose him, and bring him to me:" so that the unmanageable became orderly, and the unclean thenceforth clean.

Homily on the Gospel of Matthew 66

1–9

But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray thee, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He cometh unto us, send Him away, and thrust Him off and insult Him.

Homily on the Gospel of Matthew 66

1–3

(Chapter 21, verses 1 onwards) And when he drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, 'Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. If anyone says anything to you, you shall say, 'The Lord needs them,' and he will send them at once.' He went out of Jericho, with a multitude following him, and many blind people were healed, and he approached Jerusalem, greatly enriched with merchandise. The greeting of the believers was returned, he desired to enter the city of peace and the site of God's vision, and the fortress of the watchtower. And when he was approaching Jerusalem, and had come to Bethphage to the house of the jaws (which was a village of the priests, and bore the type of confession; and it was situated on the mount of Olives, where the light of knowledge, where the rest of labors and sorrows), he sent two of his disciples, the contemplative and the active, that is, knowledge and work, to enter the fortress. And he said to them: Go into the fortress that is opposite you. For it was opposite to the apostles, and he did not want to accept the yoke of teachings. And immediately, he says, you will find a donkey tied, and a colt with her: untie them and bring them to me. The donkey was tied with many chains of sins. The colt, too, was wild and impatient with the reins, as according to the Gospel of Luke (Chapter 19), it had many owners, not subject to one error and doctrine: and yet many owners who claimed illegal power for themselves, seeing the true Lord and his servants who had been sent to untie, dared not resist. We will explain what a female donkey is, and the offspring of a female donkey, in the following sections.

Commentary on Matthew

1–3

Mystically; The Lord draws near to Jerusalem departing from Jericho, and taking great multitudes with Him, because great and laden with great wares, that is, the salvation of believers that has been entrusted to Him, He seeks to enter the city of peace, the place of the beholding of God. And He comes to Bethphage, that is, to The house of the jawbones; He bare also the type of confession; and halted on Mount Olivet, where is the light of knowledge, and the repose from toils and pains. By the village over against the Apostles is denoted this world; for that was against the Apostles, and was not willing to receive the light of their teaching.

Or, because there is theory and practice, that is, knowledge and works. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass's colt wild and unbroken, the Gentile people; for the Jewish nation is towards God the mother of the Gentiles.

Catena Aurea by Aquinas

The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, And when they drew nigh to Jerusalem, and were come to Bethphage. Bethphage was a small village of the priests, situated on the declivity of Mount Olivet, one mile distant from Jerusalem. For the priests who ministered in the temple their apportioned time, when their office of ministration was discharged, withdrew to this village to abide; as also did they who were to take their place. Because it was commanded by their Law that none should travel on the Sabbath more than a mile.

The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the Apostle shows, saying, He that wrought in Peter to the Apostleship of circumcision, the same was mighty in me towards the Gentiles; (Gal. 2:8.) or, because the precepts of charity are two; or, because there are two testaments; or, because there is letter and spirit.

Catena Aurea by Aquinas

1–5

He sat upon an ass for no other reason than to fulfill the prophecy and to show us that our means of conveyance should be humble, for He was mounted not on a horse but on a lowly ass. He fulfills the prophecy (Zech. 9:9) both literally, and in a spiritual sense. He fulfills it literally by sitting as He did in view of all. He fulfills it in a spiritual sense by sitting upon the ass, the burdened Jews, and also upon the foal, the Gentiles who were coltish, untamed and unruly (Gen. 49:10-11). For the ass and the colt had been tethered by the reins of their own sins. Two were sent to loose them, Paul to the Gentiles, and Peter to the circumcised, that is, to the Jews. And even now, there are two that loose us from our sins, the Epistles and the Gospel. Christ comes meekly, for He did not come to judge the world at the first coming, but to save. The other kings of the Hebrews were pillagers and wrongdoers, but Christ is a meek king.

Commentary on Matthew

The Gospel of Matthew was divided above into three parts: in the first, he presents Christ's entry into the world, up to the third chapter; secondly, his progress in the world; in the third, his departure. Having completed the first two parts, here he treats of the third. And it is divided: because first he treats of certain preambles; secondly, of Christ's passion, and this in chapter 26. And first he presents the provocation of the persecutors; secondly, the strengthening of the disciples, and this in chapter 24. He had strengthened the disciples by predicting future events. Then some were provoked by his glory, which they envied; this is treated in this chapter. Others by his knowledge, and this in chapter 22. The first is divided into two parts. Because first he treats of the glory of Christ; secondly, of the indignation of the persecutors, at "and when the chief priests and Scribes saw" etc. Concerning the first, three things. First, he presents the glory of Christ that was exhibited on the way; secondly, that which was in the city; thirdly, that which he received by his own authority from the temple. The second at "and when he had entered Jerusalem" etc. The third at "and Jesus entered the temple of God." On the way, glory was rendered to him by two groups, namely, by the disciples, and by the service of the crowds. The second at "and a very great multitude spread their garments in the way." And concerning the first, three things. First, he presents the command regarding the ministry; secondly, the reason; thirdly, the execution of the command. The second at "now all this was done" etc.; the third at "and the disciples going" etc. Concerning the first, three things. First, the place is presented; secondly, the persons to whom it is addressed; thirdly, the command. The place is presented when he says "and when they drew near to Jerusalem" etc. Gradually the Evangelist narrated Christ's approach to Jerusalem. First he narrated how he had come from Galilee, and how through Jericho, and how there he had given sight to the blind, who were on the borders. Then he says when they drew near to Jerusalem, and had come to Bethphage, to the Mount of Olives. And it is so called, because there are many olives there: and it was one mile from Jerusalem. Bethphage was a priestly village, because the priests served the temple by weekly turns: on the sabbath day, the priest departing from the temple would come as far as there, because he was not permitted to go more than a thousand paces. Those also who went to the temple on the sabbath day would depart from there. Or Bethphage means the same as "house of jaws," because the jaw of the victim was the portion of the priest. Morally, Jerusalem is interpreted as "the vision of peace," and signifies the society of the good. Ps 121:3: "Jerusalem, which is built as a city, which is compact together." Hence, wishing to draw near to Jerusalem, he comes through Bethphage, and through the house of confession. Rom 10:10: "For, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation." Bethphage is situated on the Mount of Olives, where there is an abundance of oil. Isa 5:1: "A vineyard was made on a horn of oil." By oil is signified mercy, because it has the property of gladdening. Ps 103:15: "That he may make the face cheerful with oil." So mercy gladdens: "for God loveth a cheerful giver," 2 Cor 9:7. Likewise, oil is useful for lighting lamps. The Lord commanded that the clearest oil be offered to him. Likewise, it is useful for healing pains; and it signifies the grace of the Holy Spirit which heals. Hence it is said (Luke 10:34) that the Samaritan poured in oil and wine. Then he sent two of his disciples, saying to them; and he signified the mission of the apostles into this world. John 20:21: "As the Father hath sent me, I also send you." But two, to signify charity, which consists at least between two. Hence elsewhere (Luke 10:1): he sent them two and two. Or it signifies the active and contemplative life. Or two orders of preachers, namely, of the Jews and of the Gentiles. Hence the Apostle (Gal 2:8): "For he who wrought in Peter to the apostleship, wrought in me also among the Gentiles." Or two, who were to be sent to the Gentiles, namely, Peter and Philip.

Commentary on Matthew

4–5

(Vers. 4, 5.) However, this happened so that what was spoken through the prophet might be fulfilled, saying: Tell the daughter of Zion, behold your king comes to you, meek and sitting on a donkey, and on a colt, the foal of a beast of burden. This is written in the prophet Zechariah: of which, if there is enough time in life, it will be said in its proper place. Now, briefly, it must be understood that according to the literal meaning, it was not possible for him to sit on both animals in a short distance of the journey. For either the she-asses sat and the foal was without a rider, or if the foal, which is more fitting, was used for sitting, the she-ass was led freely. Therefore, when the story seems to have impossibility or shame, we are led to deeper meanings: so that that she-ass which was submissive, and tamed, and had taken the yoke of the law, may be understood as the Synagogue; the foal of the she-ass, wanton and free, may be understood as the people of the Gentiles, on whom Jesus sat, and when he sent two of his disciples to them, one to the Circumcision, and the other to the Gentiles.

Commentary on Matthew

4–5

It is again a prophecy, that of Zechariah, just as that also found in the book of Matthew, which informs us that a donkey’s foal was tied to its mother. For the prophecy reads, “Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem; behold, your king comes to you, righteous and having salvation; he himself is humble and mounted on a donkey and on a newly born foal.” Now who doesn’t, while waiting for a righteous king, immediately understand that the Christ is in view, who prefigured likewise the name of Melchizedek, whose name in translation evokes the “king of justice”? So the prophet himself does not only say “king of justice,” but he added “and redeemer.” He did so in order to indicate, in an additional way through this means, the name of Jesus, which when translated means “salvation of God” and “healing.” And he added next, “He himself is humble and mounted on a donkey and on a newly born foal.” He does so to show in advance he who is written about in the Gospels: “Learn of me, for I am gentle and humble of heart.” Now there was never any king, simultaneously just, a redeemer, gentle and seated on a donkey, who came to Jerusalem, unless this is he who alone is King of kings, God and Redeemer, Jesus. He is kind, gentle and abundant in mercy for all those who call upon him, as it is written.

Cathedral Sermons, Homily 20

(ap. Anselm) Hereto is added the testimony of the Prophet, that it may be shown that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All this was done, that it might be fulfilled which was spoken by the Prophet; (Zech. 9:9.) to wit, Zacharias.

Catena Aurea by Aquinas

For the Prophet knowing the malice of the Jews, that they would speak against Christ when He went up to the Temple, gave them this sign beforehand, whereby they might know their King, Say ye to the daughter of Sion.

Catena Aurea by Aquinas

"Now all this was done" etc. Here the reason for the command is presented. Lest anyone believe that this was done without reason, he therefore shows the reason: "that it might be fulfilled which was spoken by the prophet" etc. This is said through Zechariah (9:9). But the word "that" is taken not causally, but consecutively. For he does not act because the prophet had spoken, but rather the reverse: for Christ is the end of prophecy.

Commentary on Matthew

5–7

(de Cons. Ev. ii. 66.) In this quotation from the Prophet, there is some variety in the different Gospels. Matthew quotes it as if the Prophet had expressly mentioned the she-ass; but it is not so quoted by John, nor in the Church-copies of the translation in common use. (John 12:15) This seems to me to be accounted for by the account, that Matthew wrote his Gospel in the Hebrew language. And it is clear that the translation called the LXX, has some things different from what are found in the Hebrew, by those who know that tongue, and who have rendered the same books out of the Hebrew. If the reason of this discrepancy be asked, I consider nothing more likely than that the LXX interpreted with the selfsame spirit with which the original was written, which is confirmed by that wonderful agreement among them of which we are told. By thus varying the expression, while they did not depart from the meaning of that God whose words they were, they convey to us the very same thing as we gather from this agreement, with slight variety, among the Evangelists. This shows us that it is no lie, when one relates any thing with such diversities in detail, as that he does not depart from his intention with whom he ought to agree. To know this is useful in morals in avoiding lies; and for faith itself, that we should not suppose that the truth is secured in sacred sounds, as though God imparted to us not the matter only, but the words in which the matter is conveyed. Rather the matter is in such sort conveyed in words, that we ought not to want words at all, if it were possible that the matter could be known by us without words, as God and His Angels know it. It follows, But the disciples went and did as Jesus commanded them, and brought the ass, and the colt. The other Evangelists say nothing of the ass. And if Matthew had not mentioned the colt, as they do not mention the ass, the reader ought not to have been surprised. How much less then should it move him, when one has so mentioned the ass which the others have omitted, as not to forget the colt which they have mentioned. For there is no discrepancy where both circumstances may have occurred, though one only related one, and another another; how much less then where one mentions both, though another mentions only one? It follows, And they put on them their clothes, and set him thereon.

Catena Aurea by Aquinas

In history, Daughter of Sion is the name given to the city of Jerusalem, which stands on mount Sion. But mystically, it is the Church of the faithful pertaining to the Jerusalem which is above.

Catena Aurea by Aquinas

Behold, is a word used in pointing out any thing; look, that is, not with the bodily eye, but with the spiritual understanding, at the works of His power. Also aforetimes He oft said, Behold, that He might show that He of whom He spake before He was born was even then thy King. When then ye shall see Him, say not, We have no King but Cæsar. He cometh to thee, (John 19:15.) if thou wilt apprehend Him, that He may save thee; if thou wilt not apprehend Him, He cometh against thee; Meek, so that He is not to be feared for His power, but loved for His meekness; wherefore He sitteth not on a golden car, refulgent in costly purple, nor is mounted on a mettled steed, rejoicing in strife and battle, but upon a she-ass, that loves peace and quiet.

Catena Aurea by Aquinas

"Tell the daughter of Sion" etc. Announce to the daughter of Sion: this refers to the people of Jerusalem who were subject to Mount Sion. Likewise, it signifies the whole Church, because Sion is interpreted as "watchtower." "Announce his doings among the Gentiles," Ps 9:12. The dignity is foretold: "behold your king." These Jews had long suffered tyrants; hence they expected a king, as was said (Jer 23:5): "A king shall reign, and shall be wise." And he presents four things which commend the dignity of a king; correspondingly, four things which are found in tyrants. First, kinship, because a man is more attached to those who are more closely related. Deut 17:15: "Thou mayest not make a man of another nation king, unless he be thy brother." Hence he says "behold your king." That is, of your own people. But sometimes kings degenerate into tyrants, because they seek their own advantage, which is contrary to the manner of a king; therefore it says "he cometh to thee," i.e., for your benefit. Hab 3:13: "Thou wentest forth for the salvation of thy people, with thy Christ." "Meek." Meekness befits a king, because to inflict punishment savagely is an act of ferocity. Prov 20:28: "Mercy and justice preserve the king." Therefore David was beloved by the people, because he was meek. Likewise, humility is required, because the Lord rejects the proud; therefore he says "sitting upon an ass." Above (11:29): "Learn of me, because I am meek and humble of heart."

Commentary on Matthew

6–7

All of these circumstances surrounding his appearance point to the shape of the future. By means of parabolic signs and by the conditions of present things, the form of the future is here suggested. The Lord is taking possession of the nations! His brightness is approaching! He is occupying the minds of the nations—just as the rider of a beast. He is proclaimed by the entire army of his retinue of patriarchs, prophets and apostles. The patriarchs are spreading their garments, which signify their glory, under the Lord. By their generations, names and struggles, the Lord was prophesied. Going to him with all the ornaments of their own worthiness and scattering themselves under his seat, they will show that all their glory had been laid beneath him in preparation for his coming. The prophets are spreading their own garments under the route of the one who is coming. They predicted this path long ago. They knew that the nations would uphold God. Many had died and offered themselves to stoning. They, in a certain sense, stripped their very bodies and offered their garments upon this path. The apostles are scattering the branches from the cut trees after casting their garments. This is not simply an act of human piety. It might at first seem that the branches might impede the one who is proceeding and might make the journey of the one who is hastening more difficult and entangled. Yet even in this the reasoning of the prophets is preserved and the form of the future announced. These branches are the fruitless nations, or the fruits of the oftentimes faithless nations. These branches are scattered under the route of the Lord by the apostles. They are preparing for the entry of the Savior.

Commentary on Matthew 21.2

6–7

(Verse 6, 7) However, the disciples went and did as Jesus had ordered them. They brought the donkey and the colt, and put their cloaks on them, and Jesus sat on them. This colt and donkey, on which the apostles spread their cloaks so that Jesus might sit more comfortably, were naked before the coming of the Savior, and they shivered without cover, with many claiming dominion over them. But after they received the apostolic garments, they became more beautiful and had the Lord as their rider. The apostolic garment, or the teaching of virtues, or the exposition of Scriptures, can be understood, or the variations of ecclesiastical doctrines: unless the soul is instructed and adorned by these, it does not deserve to have the Lord as its dwelling.

Commentary on Matthew

6–7

But it seems that the Lord could not in so short a distance have sate upon both animals; seeing then that the history has either an impossibility or a meanness, we are sent to higher things, that is, to the figurative sense.

The Apostles clothes which are laid upon the beasts may be understood either as the teaching of virtues, or discernment of Scriptures, or verities of ecclesiastical dogmas, with which, unless the soul be furnished and instructed, it deserves not to have the Lord take His seat there.

Catena Aurea by Aquinas

6–7

Luke and Mark mention only one beast of burden, but Matthew mentions both ass and foal; yet they do not contradict. The mother followed the foal which was led. "He sat thereon," not on the two beasts, but on the clothes. Or, first He sat on the ass and later on the foal, since He first took His rest in the synagogue of the Jews and later among the people of the Gentiles.

Commentary on Matthew

"And the disciples going, did as Jesus commanded them." After the command has been presented, here the execution of the command is presented. And first in general: "the disciples going." Behold, the command of obedience is given. Exod 29:35: "All the things the Lord hath commanded, we will do."

Commentary on Matthew

Notwithstanding, it was possible that the Lord might have sate upon both animals.

The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country. But the Apostles and other teachers set their garments upon the ass, when they gave to the Gentiles the glory which they had received from Christ.

Catena Aurea by Aquinas

Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to show that this same Hebrew nation, if it repent, need not despair of salvation,

Catena Aurea by Aquinas

7–8

Never before had the Lord employed the services of beasts, nor surrounded Himself with the ornaments of green boughs, till now when He is going up to Jerusalem to suffer. He moved them that beheld to do that which they had before desired to do; so it was opportunity that was now given them, not their purpose that was changed.

Catena Aurea by Aquinas

Then in particular: "and they brought the ass and the colt." By this is signified that they converted both Jews and Gentiles, as it says (Rom 1:14): "To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor." "And they laid their garments upon them." The garments are their virtues. Col 3:12: "Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy." They laid on their garments, because they were an example to others, as it says (Phil 3:17): "Be followers of me, brethren, and observe them who walk so as you have our model." "And made him sit thereon." According to the letter it is said that he sat upon both, because upon the hearts of Jews and Gentiles.

Commentary on Matthew

(Verse 8.) But a great crowd spread their garments on the road. Notice the difference in each person. The apostles put their garments on the donkey, while the crowd, which is more humble, lays their garments in front of the donkey's feet, so that it does not stumble on a stone, step on a thorn, or fall into a ditch.

On the other hand, some were cutting branches from the trees and spreading them on the road. They were cutting branches from fruit-bearing trees, with which the Mount of Olives is planted, and spreading them on the road in order to make the crooked straight and the rough places smooth, so that Christ, the victor over demons and vices, could walk more easily and securely in the hearts of believers.

Commentary on Matthew

The multitudes that came out of Jericho, and followed the Saviour, cast down their garments, and strewed the way with branches of trees; and therefore it follows, But the multitudes spread their garments in the way; that is, beneath the feet of the ass, that it should not stumble against a stone, nor tread upon a thorn, nor fall into a ditch. Others cut down branches from the trees, and strewed them in the way; from the fruit-trees, that is, with which mount Olivet was clothed.

Catena Aurea by Aquinas

The multitudes spread their garments in the way, when they of the circumcision who believed, despised the glory which they had by the Law. They cut down branches from the trees, because out of the Prophets they had heard of the green Branch as an emblem of Christ. (Is. 11:1. Jer. 23:5.) Or, the multitudes who spread their garments in the way, are the martyrs who gave to martyrdom for Christ their bodies, which are the clothing of their minds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they who seek out the sayings and examples of the holy fathers for their own or their children's salvation.

Catena Aurea by Aquinas

8–9

In the literal account, laying down of clothing is a sign of great reverence, and the cutting of branches is a sign of festivity. But in the spiritual sense, learn that the apostles first laid down their garments, which are their virtues, and then the Lord sat upon them. For God is not conveyed by a soul that has not been adorned with apostolic virtues. Those that went before are the prophets who lived before Christ's incarnation, while those who followed are the martyrs and teachers who lived after these events. They laid down their garments for Christ, that is, they subjected the flesh to the spirit, for the body is a garment and covering for the soul. They laid them down in the way, that is, in Christ Who said, "I am the Way." For unless a man lays down his garment in the way, that is, unless he humbles his flesh, abiding in the Way which is Christ, and not turning to heresy, the Lord will not be carried by him. Some say that "Hosanna" means "hymn" or "psalm"; others say, more accurately, that it means "Save now." "He that cometh" means the Lord Whose coming was long awaited by the Hebrews. Thus John the Forerunner and Baptist also says, "Thou art He that cometh," meaning "He Whose coming has been long awaited." In another sense, "He that cometh" means "He Whose second coming is awaited day by day." For each of us should always be in hopeful expectation of the end of the world and the coming of the Lord, and should be ready.

Commentary on Matthew

"And a very great multitude spread their garments in the way." After he has treated of the ministry of the disciples, he treats of the glory from the crowds. And first, the glory which they exhibit to him in deed; secondly, that which they exhibit in word, at "and the crowds (...) cried out." And first, they spread their garments; secondly, branches from the trees. And why? To do him honor, just as for great men the way is strewn when they come. Likewise, because the way was stony, therefore lest he be hurt, they spread them. According to the mystery, the disciples spread their garments upon the ass, which signify the virtues which they received from God, and these they communicated to Gentiles and Jews. But the garments of the crowds are the legal observances which on account of Christ were dispersed. Phil 3:7: "The things that were gain to me, those I have counted loss for Christ." Likewise, by garments, bodies. Rev 3:4: "Thou hast a few names in Sardis which have not defiled their garments." Those therefore who spread their garments in the way were the first martyrs. Rom 12:19: "Revenge not yourselves, my dearly beloved; but give place unto wrath." "Others cut boughs from the trees." These are the branches which were to bear fruit, by which are signified the holy fathers. He therefore cuts branches who converts them to Christ. Ps 1:3: "And he shall be like a tree which is planted near the running waters."

Commentary on Matthew

Or when they say, Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord, it is the dispensation of Christ's humanity that they set forth; but His restoration to the holy places when then say, Hosanna in the highest.

Catena Aurea by Aquinas

Is this the crowd who would applaud his crucifixion? How was their hatred earned from his grace? Even the words of their commendation pointed to the power of redemption. “Hosanna” in Hebrew signifies the redemption of the house of David. They are calling upon the Son of David. They are celebrating the inheritance of the eternal kingdom. They are proclaiming blessing in the name of the Lord. Soon their shouting of “Crucify him!” would be blasphemy. But at present, the deeds he was doing were exhibiting the form of the future. It is granted that the crowd was doing these things with very confused emotions. The things that would follow would be different. Nevertheless they were, inadvertently and without willing it, pointing to heavenly things unfolding. In this way the whole city of Jerusalem was stirred.

Commentary on Matthew 21.3

The words of their song of praise, express His power of redemption; in calling Him the Son of David, they acknowledge His hereditary title to the kingdom.

Catena Aurea by Aquinas

(Verse 9.) But the crowds that went before him and that followed him were shouting, saying, 'Hosanna to the Son of David! Blessings on the one who comes in the name of the Lord! Hosanna in the highest!' Let us now follow the spiritual order of discourse, for the story is clear. The crowds that had come out of Jericho and had followed the Savior and his disciples, after they saw the foal of a donkey loosed (which had been tied up before) and adorned with the apostles' garments, and the Lord Jesus sitting on it, they placed their garments on the ground and spread branches of trees on the road. And when they had completed all things with great effort, they also give testimony of their voice: and those who went before and those who followed after confessed not with a short and silent confession, but with a very loud clamor: Hosanna to the Son of David, blessed is he who comes in the name of the Lord. And what he says: The crowds that went before and that followed after, showed both the people who believed in the Lord before the Gospel, and those who believed in the Lord after the Gospel, praising Jesus with a unified voice of confession: and according to the example of the parable of the workers of different hours in the higher story, to accept one reward of faith. Furthermore, regarding what follows: 'Hosanna to the Son of David,' I remember having said, in a short letter to Damasus, who was the bishop of the city of Rome at that time, and now I will briefly explain. In the 117th psalm, which clearly speaks of the coming of the Savior, among other things we read: 'The stone which the builders rejected has become the cornerstone.' This was done by the Lord, and it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. And immediately it follows: O Lord, save me: O Lord, prosper me. Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord, etc. (Psalm 118:22 seqq.). For what is said in the Septuagint interpreters; O Lord, save now, that is, O Lord, save; in Hebrew we read: Hosanna, which Symmachus interprets more clearly, saying: I beseech thee, Lord, save, I beseech thee. Therefore, no one thinks that the phrase is composed of two words, namely Greek and Hebrew, but it is entirely Hebrew and signifies that the coming of Christ is the salvation of the world. Hence, it follows: Blessed is he who comes in the name of the Lord. This is also confirmed by the Savior Himself in the Gospel: I came in my Father's name, and you did not receive me. Another will come in his own name, and you will receive him (John 5:43). Moreover, the joining of 'Hosanna', that is, 'salvation in the highest', clearly shows that the coming of Christ is not only the salvation of mankind, but of the whole world: connecting the earthly with the heavenly, so that every knee shall bow, of those in heaven, on earth, and under the earth (Philippians 2:10).

Commentary on Matthew

And when all that could be done was done, they added also the tribute of the tongue, as it follows, And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David. I shall shortly examine what is the meaning of this word Hosanna. In the hundred and seventeenth Psalm, which is clearly written of the Saviour's coming, we read this among other things; Save me now, O Lord; O Lord, send now prosperity. Blessed art thou that art to come in the name of the Lord. (Ps. 118:25.), For that which the LXX give Ω Κύριε σω̄σον δὴ, Save now, O Lord; we read in the Hebrew, 'Anna, adonai osianna,' which Symmachus renders more plainly, I pray thee, O Lord, save, I pray thee. Let none think that it is a word made up of two words, one. Greek and one Hebrew, for it is pure Hebrew.

For it signifies that the coming of Christ is the salvation of the world, whence it follows, Blessed is he that cometh in the name of the Lord. Which same thing the Saviour in the Gospel confirms, I am come in my Father's name. (John 5:43.)

Or by that which is added, Hosanna, that is, Salvation, in the highest, it is clearly shown that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things heavenly.

When He says, The multitudes that went before and that followed, He shows that both people, those who before the Gospel, and those who after the Gospel, believed on the Lord, praise Jesus with the harmonious voice of confession.

Catena Aurea by Aquinas

And it is confounded of one perfect and one imperfect word. For 'Hosi' signifies 'save;' 'anna' is an interjection used in entreating.

Because, namely, in all His good actions, He sought not His own but His Father's glory.

Catena Aurea by Aquinas

Indeed, on the one hand, the fact that the donkey walks on the branches and leaves of palm trees would make it clearly known that not only he who was mounted upon it but also those who would believe in him were going to subdue all their enemies, trample them under their feet and win a glorious victory. For the branches and leaves of palm trees are the emblems of the victory. On the other hand, the fact that the people took off their coats and threw them on the ground was a proclamation—in an immediate and manifest fashion—to speak of what appeared in reality in the events that followed.Indeed, when these believers were ridding themselves of all they possessed and even of their clothes, which is a sketch in miniature, they were following the gospel of grace. For it is written in the book of Acts that “all who were owners of land and houses, when they sold them, took the money from what had been sold and laid it at the feet of the apostles, and one gave to each according to his need.” If this were not so, if there were not things mysteriously prefigured in what was coming to pass, the branches and the clothes would have even become an obstacle for the progress of this donkey, by impeding its feet like nets. “And the crowd that went ahead of him and those that followed were shouting, ‘Hosanna to the Son of David.’ ” This phrase (namely, “Hosanna to the Son of David”), in passing from the Hebrew language to the Greek language, is translated as “praise, or a psalm, to the Son of David.” As for Jesus, it does not suit a man to be honored or praised by a psalm. But such does suit him alone who is by nature God, as it is said: “He has placed in my mouth a new song, praise to our God” and “I will sing to my God, as long as I live." And those who were crying out still added this: “Blessed is he who comes in the name of the Lord! Hosanna in the highest.” And certainly it would have been necessary that those who were praising spoke according to custom: “You are the good one who has come.” He is like the one who came a first time, or like the ancients greeting the prophet Samuel, asking from the outset, “Do you come in peace, O seer?” For Jesus’ part, the fact that they were crying out “Blessed is he who comes in the name of the Lord! Hosanna in the highest” (Luke as well added, “Peace in heaven and glory in the highest”) is the act of those who proclaim his second coming, by which he will come from the heavens with glory. After his coming “he will join by peace earthly things to heavenly things” when “he will likewise judge all the earth with justice,” and he will bring into the kingdom of heaven those who have lived well. This is why indeed it was also very small children who were praising and crying out like this. They were those who entered into the temple with him, for Jesus himself says, “Truly, I say to you, unless you change and become like one of these little children, you will not enter the kingdom of heaven.” Consider still the branches as bearers of victory, by which those who were acclaiming him were honoring the one who was praised in a manner worthy of God. Therefore the Evangelists wrote that already, when he approached and was ready to descend from the Mount of Olives, the crowd began to welcome him and walk in front of him, to praise him and cut branches from the trees. The Evangelists clearly show that these branches were from olive trees. They had to be olive branches because they were growing on the mountain named the Mount of Olives. Now the olive plant indicates the reconciliation of God and his loving advent to be with us. He accomplished this not because of our righteousness, which did not even exist, but because of his mercy. In the same way indeed it is a dove holding and carrying in its beak the leaves of an olive tree who likewise signaled the end of the flood in the days of Noah and the ceasing of wrath by the mercy of peace which comes from on high.

Cathedral Sermons, Homily 20.39

(ap. Anselm.) And the meaning is, Blessed, that is, Glorious, is He that cometh, that is, is incarnate; in the name of the Lord; that is, of the Father, by glorifying Him. Again they repeat, Hosanna, that is, Save, I pray thee, and define whither they would bo saved, in the highest, that is in the heavenly, not in the earthly places.

Catena Aurea by Aquinas

Hosanna, some interpret 'glory,' some 'redemption;' and glory is His due, and redemption belongs to Him who has redeemed all men.

Catena Aurea by Aquinas

Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.

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"And the multitudes that went before and that followed, cried out." Here is presented the honor exhibited to him in word. But by whom? By those going before and those following, namely, by those who were before the coming and after; and both seek salvation, and have it from Christ. 2 Cor 6:13: "Having the same recompense." The crowds were seeking salvation; hence they cried out saying: "hosanna to the Son of David" etc. This salvation is begun in the present, and will be perfected in the future. Above (1:21): "For he shall save his people from their sins." Hence they said, "hosanna" etc. Many say that it signifies redemption. But it is the same as "I beseech, save": Anna expresses the affect of one beseeching. Ps 11:2: "Save me." And they seek this from the son of David. So it is written (Jer 23:5): "I will raise up to David a just branch," and it follows, "in those days shall Juda be saved." And could he do this because he is the son of David? No, but because "he cometh in the name of the Lord." Why? Because he comes confessing the Lord. John 5:43: "I am come in the name of my Father, and you receive me not." There is therefore one salvation, deliverance from sins. Isa 35:4: "He himself will come and will save us." Likewise, another salvation, by which they are freed from all punishment. Isa 51:8: "But my salvation shall be forever, and my justice shall not fail." And this "in the highest," i.e., give first salvation on earth, and afterwards in heaven.

Commentary on Matthew

Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, Who is this King of glory?

Catena Aurea by Aquinas

10–11

But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. "For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee." And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.

Homily on the Gospel of Matthew 66

(Verse 10) And when he entered Jerusalem, the whole city was stirred up, saying, 'Who is this?' And the people ((or Many)) were saying, 'This is Jesus, the prophet from Nazareth in Galilee.' As Jesus entered the city with the whole crowd, the city of Jerusalem was stirred up, amazed at the multitude, not knowing the truth, and saying, 'Who is this?' Indeed, we read in another place the angels saying: 'Who is this King of glory?' (Psalm 24:8). But to others who were doubting or asking, the lowly common people confess: starting from the least, in order to reach the greatest, and they say:

163 This is Jesus, the prophet from Nazareth in Galilee. The prophet whom even Moses had said would come, and who is specifically written with the article among the Greeks. From Nazareth in Galilee because he was brought up there: so that, like a flower of the field, he would be nurtured in the flower of virtues.

Commentary on Matthew

When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.

Catena Aurea by Aquinas

But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, and on the morrow sitting on the ass entered Jerusalem. (John 12:1.) In this observe the correspondence between the Old and New Testaments, not only in things but in seasons. For on the tenth day of the first month, the lamb that was to be sacrificed for the passover was to be taken into the house, (Exod. 12:3.) because on the same day of the same month, that is, five days before the passover, the Lord was to enter the city in which He was to suffer.

Catena Aurea by Aquinas

10–11

The multitude, being simple and guileless, were not spiteful towards Christ, but neither did they have the proper understanding of Who He was. Therefore they call Him "prophet." Yet since they said it with the article, "the prophet," it could be understood as "the long awaited Prophet," of whom Moses said, "God will raise them up a Prophet" (Deut. 18:18). For they did not say, "This is a prophet," but "the Prophet," that is, He Who is awaited with hope.

Commentary on Matthew

With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised, but the Spirit that suddenly inspired them poured forth the words of truth.

Catena Aurea by Aquinas

"And when he had entered Jerusalem" etc. Here he treats of the glory exhibited to him in the city. And first, the wonder of the crowds is presented: "and the whole city was moved," i.e., was in wonder. Isa 60:5: "Then shalt thou see, and abound, and thy heart shall wonder, and be enlarged." Ps 59:4: "Thou hast moved the earth, and hast troubled it." "Saying: who is this?" And it is not surprising that they wonder, because even the angels wondered at his ascension, saying: "Who is this that cometh from Edom, with dyed garments from Bosra?" Isa 63:1.

Commentary on Matthew

While others were in doubt or enquiring, the worthless multitude confessed Him; But the people said, This is Jesus the Prophet from Nazareth in Galilee. (Ps. 24:8.) They begin with the lesser that they may come to the greater. They hail Him as that Prophet whom Moses had said should come like to himself, (Deut. 15:18.) which is rightly written in Greek with the testimony of the article, (ὁ προφήτες.) From Nazareth of Galilee, for there He had been brought up, that the flower of the field might be nourished with the flower of all excellencies.

Catena Aurea by Aquinas

The response is presented: "and the people said, this is Jesus the prophet, from Nazareth of Galilee." Prophet signifies the act of proclamation. From Nazareth, because he was reared there, and from there was better known, and therefore was called Nazarene.

Commentary on Matthew

12–13

For in that they ought neither to sell nor to buy, but to give their time to prayer, being assembled in a house of prayer, whence it follows, And he saith unto them, It is written, My house shall be called a house of prayer. (Is. 56:7.)

Mystically; The Temple of God is the Church of Christ, wherein are many, who live not, as they ought, spiritually, but after the flesh; and that house of prayer which is built of living stones they make by their actions to be a den of thieves. But if we must express more closely the three kinds of men cast out of the Temple, we may say thus. Whosoever among a Christian people spend their time in nothing else but buying and selling, continuing but little in prayers or in other right actions, these are the buyers and sellers in the Temple of God. Deacons who do not lay out well the funds of their Churches, but grow rich out of the poor man's portion, these are the money-changers whose tables Christ overturns. But that the deacons preside over the tables of Church money, we learn from the Act of the Apostles (Acts 6:2.) Bishops who commit Churches to those they ought not, are they that sell the doves, that is, the grace of the Holy Spirit, whose seats Christ overturns.

Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God's temple.

Catena Aurea by Aquinas

12–13

This John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons.

And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, "What sign showest thou us?" but here they hold their peace, although reproved, because He was now marvelled at amongst all men.

And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learnt His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works.

But not even so were they persuaded, but "were sore displeased," and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, "My house shall be called a house of prayer."

Homily on the Gospel of Matthew 67

12–13

(Verse 12, 13.) And Jesus entered the temple of God and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those selling doves. And He said to them, 'It is written: My house shall be called a house of prayer, but you are making it a den of robbers.' Then Jesus entered the temple area accompanied by the crowd of believers (who had spread their garments so that the colt could walk on them without being harmed). He expelled all those who were selling and buying in the temple, overturned the tables of the money changers, and scattered the seats of those selling doves. And he said to them, quoting from the holy scriptures (Isaiah 56) and (Jeremiah 7), that his Father's house should be a house of prayer and not a den of robbers or a house of merchandise, as it is written in another Gospel (John 2). First of all, it must be known that according to the commands of the most august Law, in the whole world, in the temple of the Lord, and from almost all the regions of the Jews, countless offerings were being sacrificed, especially on festive days, of bulls, rams, and goats; so that the poor would not be without offering, those who offered would present young doves and turtles; it often happened that those who had come from afar did not have victims. Therefore, the priests devised a way to take prey from the people, and they sold all the animals they needed for sacrifices, so that they would sell to those who did not have them, and they themselves would receive them again when bought. He dispersed this band of people who were frequently coming due to their lack of resources, those who were in need of expenses, and not only did they not have offerings, but they didn't even have birds and cheap gifts to buy. So they appointed moneylenders who would lend money under collateral. But because there was a law, as commanded in Leviticus 25 and Deuteronomy 23, that no interest should be received, and borrowed money could not bring any benefit, as it had no gain, and sometimes it could even result in loss, they invented another technique, that they would make 'Collybistas' instead of moneylenders, which the Latin language does not express the exact meaning of the word. Among them, what we call trinkets or cheap gifts are called collybadicuntur. For example, roasted chickpeas, dried grapes, and various types of fruits. Therefore, because the moneylenders, called Collybistae, could not charge interest, they would accept various goods instead of interest, so that they could demand what was not allowed in currency, but could be purchased with these items, as if Ezekiel himself did not preach this, saying: 'You shall not take interest and profits.' (Ezek. XXII, 12). The Lord, seeing such a trade or robbery in his Father's house, was stirred with zeal (as it is written in the 68th Psalm, verse 10: The zeal of thy house hath eaten me up), and he made for himself a whip out of cords, and drove out such a great multitude of people from the temple, saying: It is written: My house shall be called a house of prayer; but you have made it a den of thieves. For he is a thief, and he turns the temple of God into a cave of thieves, who seeks profits from religion, and whose worship is not so much the worship of God as it is an opportunity for business. According to the story, Jesus enters the temple of the Father daily, and drives out all, both bishops and priests and deacons, as well as lay people, and the entire crowd from His Church, and He has only one crime, that of buying and selling. For it is written: Freely you have received, freely give. He also overturns the tables of the money changers. Note, because of the greed of the priests, the altars of God are called the tables of money changers. And he overturned the seats of those who were selling doves, who were selling the grace of the Holy Spirit, and they do everything to devour the subject peoples, of whom it is said (as is said): They devour my people like bread (Ps. 13:4). According to simple understanding, doves were not in seats but in cages, unless perhaps the caretakers of the doves were sitting in seats. But that is completely absurd, because in seats, the dignity of teachers is more clearly indicated, which is reduced to nothing when it is mixed with profits. Concerning the churches, let each one understand concerning themselves. For the Apostle says: You are the temple of God, and the Holy Spirit dwells in you (I Cor. VI, 15, and II Cor. III, 16). Let there be no dealing in the house of our hearts, no buying and selling, no desire for gifts, lest Jesus enters angry and stern, and does not cleanse His temple except by using a whip, so as to make a house of prayer out of a den of thieves and a house of commerce.

Commentary on Matthew

12–13

And he cast out all them that sold and bought. It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed 'collybistæa,' a word for which the Latin has no equivalent. Sweetmeats and other trifling presents they called 'collyba,' such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take usury, they accepted, the value in kind, taking things that ore bought with money, as if this was not what Ezekiel preached of, saying, Ye shall not receive usury nor increase. (Ezek. 18:17.) This kind of traffic, or cheating rather, the Lord seeing in His Father's house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men.

For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance.

But, according to the plain sense; the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats, but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, Ye are the temple of God (2 Cor. 6:16.) Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers.

Catena Aurea by Aquinas

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin. Why then does the voice of the Lord commanding not return to your memory, saying: Freely you have received, freely give? Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God.

And indeed there are many other evils of those in authority which now escape human eyes. And often they present themselves to people as holy pastors, yet in their hidden deeds they are not ashamed to appear shameful before the eyes of the internal Judge. It will come, it will surely come, that day, nor is it far off, in which the Pastor of pastors will appear, and will bring forth into public the deeds of each one, and he who now avenges the faults of subjects through those in authority, will then raging condemn the evils of those in authority through himself. Whence also entering into the temple, he made as it were a whip from cords by himself, and casting out the wicked merchants from the house of God, he overturned the seats of those selling doves, because he strikes the faults of subjects through pastors, but he strikes the vices of pastors through himself. Behold, now what is done secretly can be denied to people. That Judge will certainly come, from whom no one can hide himself by keeping silent, whom no one can deceive by denying.

Forty Gospel Homilies, Homily 17

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.

Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

Forty Gospel Homilies, Homily 39

12–13

As Master of the house, which is the temple, He cast out the sellers, showing that the things of the Father are also His own. He did this out of concern for the good order of the temple, but also to show the transformation that would take place in the sacrifices. He cast out the cattle and the doves and thus foretold that there would no longer be any need of animal sacrifice and slaughter, but rather, of prayer. For My house, He says, is a house of prayer, but you have made it a den of thieves, in which there is slaughter and bloodletting. But He also called the temple a den of thieves because of the hawkers and the buyers and sellers, for the love of profit is a thieving passion. The "money changers" [in Greek, kollybistai] take their name from the kollybos, a coin of small denomination. Those who sell doves are also those who sell the ranks of ordination in the churches, for they are selling the gift of the Holy Spirit, which once appeared in the form of a dove (Mt. 3:16); as a result they are cast out not only from the temple below, but from the one above, for they are unworthy to serve at the altar. But you too, O reader, look and see whether perhaps you have made God's temple, that is, your mind, a den of thieves, that is, the demons' lair. It will be such a den if we have thoughts full of the desire for material things, of buying and selling, and of a love of money that would even compel us to collect these small coins, the kollyba. And if we buy and sell the doves, that is, if we should mix spiritual teaching with thoughts of material gain, we have made ourselves a den of thieves.

Commentary on Matthew

And Jesus entered into the temple of God. This was the part of a good Son to haste to His Father's house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound.

For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body?

Catena Aurea by Aquinas

"And Jesus entered into the temple of God, and cast out them that sold and bought." Above the Evangelist showed the glory which was exhibited to Christ on the way, and that in the city; now he treats of the glory in respect to those things which were done in the temple. And three things were done in the temple which pertain to the glory of Christ. Because first he purified the temple; secondly, he healed the sick; thirdly, he opened the mouths of infants. Of these the Evangelist treats in order. Concerning the first: first the visitation of the temple is presented; secondly, the purification; thirdly, the reproof of the Jews. The second at "and he cast out all them that sold and bought;" the third at "he said to them" etc. He says therefore "and Jesus entered into the temple of God" etc. But why, upon entering the city, did he come immediately to the temple? One reason: because he had come as a victim to be immolated; therefore he first came to the place of immolation, and this was the appointed day on which the lamb was to be presented, as it is read (Exod 12:6) that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday evening. Therefore the offering had to be made on Palm Sunday. A second reason: because he showed himself to be the son of a revered father, in order to show reverence to his father, he came to his father's house. Mal 1:6: "If I be a father, where is my honor?" And in this an example of religion is given to us, that when we come to any city, we should first visit the temple. Ps 5:8: "I will worship towards thy holy temple." Likewise, he acted as a good physician, who first addresses the cause of the disease. Hence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, to apply the cure first to the temple. Ezek 9:6: "Begin ye at my sanctuary." For understanding these things you should know that, as it is read (Exod 23:15), all the sons of Israel were required to appear before the Lord once a year, and they were not to appear empty, but were to offer their oblations. And so it was that those who lived nearby would bring their animals with them, so as to profit thereby. Likewise, because some did not have money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the oblation. But because it was forbidden that they should lend at usury, therefore they did not receive usury, but small gifts which are called coliba, namely, raisins, or things of that sort. Likewise, because some were poor who could not have large animals, and were not given credit, therefore they had ministers who sold doves and turtledoves, lest anyone lack an oblation. Hence the Lord was not reproving the oblations, but their covetousness. He says therefore "and he cast out them that sold and bought," literally. The sellers were the ministers of the priests. Likewise, they had money-changers: therefore "he overthrew the tables of the money-changers, and the chairs of them that sold doves," i.e., the seats in which they sat. Mystically, in the temple, i.e., in the Church, are those who strive after temporal gains, who are cast out of the Church: "because they that will become rich fall into temptation and into the snare of the devil," 1 Tim 6:9. The money-changers can be called deacons, to whom is given the administration of temporal goods, as it says (Acts 6:2). Hence when they turn the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; hence those selling doves are prelates selling spiritual gifts, such as ordination, or things of that sort. Acts 8:20: "Keep thy money to thyself, to perish with thee." Likewise, it can be explained that each person is a temple of God. 1 Cor 3:16: "Know you not that you are the temple of God?" Hence each person should expel from himself buying and selling, so as not to serve God for the sake of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, and also to root out the appetite for simony from the heart, which is signified by the chairs. But here there is a literal question, because it says in John (2:14ff.) that this miracle took place before the arrest of John; but here it says it was near the passion. Augustine says that this miracle was done twice; therefore they are more culpable, since they had been reproved before. Likewise, since he was a man of lowly and humble appearance, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles the Lord performed, and that a certain power radiated from his face, by which he terrified men whenever he wished.

Commentary on Matthew

And with that thought came a larger one, and the colossal figure of her Master had also crossed the theatre of my thoughts. The same modern difficulty which darkened the subject-matter of Anatole France also darkened that of Ernest Renan. Renan also divided his hero's pity from his hero's pugnacity. Renan even represented the righteous anger at Jerusalem as a mere nervous breakdown after the idyllic expectations of Galilee. As if there were any inconsistency between having a love for humanity and having a hatred for inhumanity! Altruists, with thin, weak voices, denounce Christ as an egoist. Egoists (with even thinner and weaker voices) denounce Him as an altruist. In our present atmosphere such cavils are comprehensible enough. The love of a hero is more terrible than the hatred of a tyrant. The hatred of a hero is more generous than the love of a philanthropist. There is a huge and heroic sanity of which moderns can only collect the fragments. There is a giant of whom we see only the lopped arms and legs walking about. They have torn the soul of Christ into silly strips, labelled egoism and altruism, and they are equally puzzled by His insane magnificence and His insane meekness. They have parted His garments among them, and for His vesture they have cast lots; though the coat was without seam woven from the top throughout.

Orthodoxy, Ch. 3: The Suicide of Thought (1908)

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

Orthodoxy, Ch. 9: Authority and the Adventurer (1908)

The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth.

Orthodoxy, Ch. 9: Authority and the Adventurer (1908)

For in the temple of God, that is in the Church, all have not eyesight, nor do all walk uprightly, but only they who understand that there is need of Christ and of none other to heal them; they coming to the Word of God are healed.

Catena Aurea by Aquinas

But not in this way only doth He show His authority, but also by His healing divers infirmities. "For the blind and the tame came unto Him, and He healed them," and His power and authority He indicates.

Homily on the Gospel of Matthew 67

(Verse 14) And the blind and the lame came to him in the temple, and he healed them. If he had not overturned the tables of the money changers and the chairs of those selling doves, the blind and the lame would not have deserved to receive their former sight and the ability to walk.

Commentary on Matthew

For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them in the temple.

Catena Aurea by Aquinas

That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.

Catena Aurea by Aquinas

By healing the infirm He shows that He is God and that rightly does He use His authority to cast out the unworthy from His house. It is also made clear that when the Jews who were attached to the law and to animal slaughter had been cast out, then the blind and the lame of the Gentiles were accepted as His friends and healed by Him.

Commentary on Matthew

What the multitude had proclaimed by their shouts, the Lord shows in deeds; whence it follows, And the blind and the lame came to him in the temple, and he healed them.

Catena Aurea by Aquinas

"And there came to him the blind and the lame." Here is presented what pertains to the glory of Christ with respect to the healing of the sick. The blind who are in the temple signify those who are blinded by ignorance. Isa 59:10: "We have groped for the wall as the blind." The lame are those who walk in the ways of the wicked. 3 Kings 17:28: "How long do you halt between two sides?" And they come to Christ in the temple, and he heals them. And the place befits this action, by which is signified that spiritual diseases are not cured except in the Church. He showed by his deed, because the children cried out, above, "blessed is he that cometh in the name of the Lord." Isa 35:4: "Behold the Lord will come, and will save us; then shall the eyes be opened."

Commentary on Matthew

But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," has declared that neither childhood nor infancy is without sensibility, -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; while the other, by being slaughtered, for His sake of course, knew what violence meant.

A Treatise on the Soul

(Verse 15) But when the chief priests and scribes saw the wonderful things that he did, and the children crying out in the temple and saying, 'Hosanna to the Son of David', they were indignant and said to him, 'Do you hear what these are saying?' Many believe that the raising of Lazarus is the greatest sign, that the blind man received sight from birth, that the voice of the Father was heard at the Jordan, and that he showed the glory of the triumphant one when he was transfigured on the mountain. Among all the signs that he performed, it seems more amazing to me that one man, at that time considered despicable and exceedingly lowly to the point of being crucified later, could drive out such a multitude with a whip of cords, overturn tables, break chairs, and do other things that an infinite army would not have done. For a fiery and heavenly radiance shone forth from his eyes, and the majesty of divinity shone upon his face. And though the priests dared not lay hands on him, they nevertheless plotted against him, and they twisted the testimony of the people and children who cried out, 'Hosanna to the son of David,' into a slander: for it is clear that this can only be said of the Son of God alone. Therefore, let the bishops and all holy men see with what danger they allow these things to be said of themselves, if the Lord to whom this was truly said is accused of a crime, since the faith of the believers was not yet solidified.

Commentary on Matthew

For, not daring to lay hands on Him, the Priests defame his works, and the testimony of the children who cried, Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, as though this might be said to none but to the Son of God only. Let then Bishops and all holy men take heed how they suffer these things to be said to them, if this is charged as a fault in Him who is truly Lord to whom this was said, because the faith of the believers was not yet confirmed.

Catena Aurea by Aquinas

15–16

When the Pharisees saw the children offering to Christ the hymn of David which the prophet seems to offer to God (Ps. 117:26), they exploded with spite and reviled Him for allowing things of God to be said of Him. But He confirmed this by saying "Yea." For, He says, I am so disinclined to stop the mouths of those who are saying these things to Me, that I will even bring forward the prophet as a witness, and show you up as either ignorant or spiteful. For have you not read, "Out of the mouth of babes and sucklings Thou hast perfected praise?" (Ps. 8:2). "Thou hast perfected" means "Thou hast shown a perfect and fitting hymn" even if "the babes and sucklings" seem imperfect, or immature, in age. For it was not they who were speaking what they spoke, but they only gave their mouth to the Spirit and became His instruments. This is why He says, "Out of the mouth of babes," implying that the words were not of their own intellect, but only of their mouth which was moved by divine grace. He also showed that He would be blessed by the childish and foolish Gentiles. This was also a consolation to the apostles, that speech would be granted to them as well though they were simple. And you also, O reader, if you are as a babe innocent of any guile and sucking the milk of the Spirit, the divine words, then you will become worthy to hymn God's praise.

Commentary on Matthew

For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by seeing or hearing deeds of some righteous man. In this way the Priests were stirred up against Christ, and said, Hearest thou what these say?

Catena Aurea by Aquinas

There follows the indignation of the priests, hence he says "and when the chief priests and Scribes saw (...) they were much displeased." Of such it is said (2 Tim 3:13): "They always advance to worse." And first the reproof is presented; secondly, the inquiry; thirdly, the response. Concerning the first, three things. First, the cause of the indignation is presented; secondly, the indignation itself; thirdly, the confutation. Hence "seeing the wonderful things that he did," namely, the blind receiving sight, etc., and no less was the fact that he cast out the buyers and sellers. For seeing these things, they said to him, turning to him, "thy testimonies are wonderful: therefore my soul hath searched them," Ps 118:129. Likewise, seeing the children crying hosanna etc., they should have been moved to reverence. Above (11:15): "Thou hast hid these things from the wise and prudent, and hast revealed them to little ones." Mark 4:12: "That seeing they may see, and not perceive." Hence these children praised, but these wise men were indignant.

Commentary on Matthew

For Christ's disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly.

Mystically; the Lord leaving the Chief Priests and Scribes withdrew without the earthly Jerusalem, which therefore fell. He came to Bethany to 'The house of obedience,' that is, to the Church, where when He had taken rest after the first erecting of the Church, He returned to the city which He had left a little while before, and returning, He was an hungred.

Catena Aurea by Aquinas

(Verse 17) And leaving them, he went out outside the city to Bethany, and he stayed there. He left the unbelievers and, leaving the city of opposition, he went to Bethany, which means house of obedience, foreshadowing at that time the calling of the gentiles, and he stayed there because he could not remain in Israel. This also should be understood, that he was of such great poverty and was not flattered by anyone, that in the greatest city he found no guest, no dwelling, but he lived in a small field with Lazarus and his sisters: for their village is Bethany.

Commentary on Matthew

Hence it is to be understood that the Lord was in so great poverty, and so far from having courted any one, that He had found in all that city neither entertainer, nor abode, but He made His home in a little village, in the house of Lazarus and his sisters; for their village was Bethany; and it follows, and He lodged there.

Catena Aurea by Aquinas

He departs from those who were unworthy and goes to Bethany, which means "house of obedience." He goes from those who are disobedient to those who are obedient to Him, and among them He lodges. For He says, "I will dwell and walk among them" (II Cor. 6:16).

Commentary on Matthew

A bad man is better overcome by giving way to him than by replying to him; for wickedness is not instructed but stimulated by reproof. The Lord accordingly sought by withdrawing Himself to check those whom His words could not check; whence it is said, And He left them, and went out of the city into Bethany.

Seeking surely to lodge in the body where His spirit also reposed; for so it is with all holy men, they love to be not where sumptuous banquets are, but where holiness flourishes.

Catena Aurea by Aquinas

"And leaving them, he went out of the city into Bethania." Here he confutes in deed. And first, by a deed done regarding himself; secondly, by a deed done regarding the fig tree. He says therefore that "leaving them, he went out." And that leaving was a sign that they themselves would leave him. Jer 51:9: "We would have cured Babylon, but she is not healed." And he passes on to Bethany, to the house of obedience: for there Jesus dwells, as in Rom 6. "And he abode there," because he remains in those who obey him. Acts 5:29: "We ought to obey God rather than men." And not only in Bethany, but in anyone who is obedient. Hence John 14:15: "If any one love me, he will keep my word," and it follows, "and we will come to him and will make our abode with him."

Commentary on Matthew

18–19

And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss.

For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside.

Catena Aurea by Aquinas

18–19

"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only." Another evangelist saith, "The time of figs was not yet;" but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples.

Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof.

Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life.

Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion.

But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor."

Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

Homily on the Gospel of Matthew 67

(Verse 18) But when he returned to the city in the morning, he was hungry. After the darkness of the night had dispersed, as the morning light shone and midday approached, during which the Lord was going to illuminate the world by means of his passion, when he returned to the city, he was hungry. Whether to reveal the truth of his human flesh or to hunger for the salvation of believers and to burn with incredulity towards the Jews.

Commentary on Matthew

When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus showing the reality of His human body.

Catena Aurea by Aquinas

18–20

Of the many miracles which the Lord performed, all were done to do good, for He performed no miracles of chastisement. Therefore, lest anyone think that He is unable to chastise, here He shows this power as well, not applied to men but to a tree, as He loves mankind. He also did the same on a previous occasion to the swine. He withers the tree, then, in order to chasten men. The disciples marvel, and with good reason. For the fig tree contains a great amount of sap, and so the fact that it withered immediately serves all the more to indicate the miracle. The fig tree means the synagogue of the Jews, which has only leaves, that is, the visible letter of the law, but not the fruit of the Spirit. But also every man who gives himself over to the sweetness of the present life is likened to a fig tree, who has no spiritual fruit to give to Jesus who is hungry for such fruit, but only leaves, that is, temporal appearances which fall away and are gone. This man, then, hears himself cursed. For Christ says, Go, ye accursed, into the fire (Mt. 25:41). But he is also dried up; for as he roasts in the flame, his tongue is parched and withered like that of the rich man of the parable, who in his life had ignored Lazarus.

Commentary on Matthew

(ap. Anselm.) For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.

Catena Aurea by Aquinas

For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others.

Catena Aurea by Aquinas

"And in the morning, returning into the city, he was hungry." Here the confutation under a certain figurative action is presented. And first, the action is presented; secondly, the wonder of the disciples. Concerning the first: first, the occasion for working the miracle is presented; secondly, the barrenness of the tree; thirdly, the curse; fourthly, the effect. He says therefore "in the morning, returning into the city, he was hungry." By this is signified the concern which he had for the salvation of the Jews. Hence in the morning he comes like a diligent workman concerned about his daily work, just as above (20:1): "The kingdom of heaven is like to an householder, who went out early in the morning to hire laborers into his vineyard." He was hungry, both corporally and spiritually, because he always desires to do the will of his Father; John 4:34: "My meat is to do the will of him that sent me." Likewise, corporally. But how? Since he was God, he had all things in his power; hence when he willed, he fasted; hence above (4:2): he fasted forty days and forty nights; but when he willed, he was hungry.

Commentary on Matthew

20–21

But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.

Catena Aurea by Aquinas

(Verse 20) And when the disciples saw it, they marveled, saying, 'How did the fig tree wither at once?' However, according to the letter, the Lord, who was to suffer among the peoples and bear the scandal of the cross, had to strengthen the hearts of his disciples with the anticipation of a sign. And the disciples were amazed, saying: How did it wither immediately? Therefore, by the same power, could the Savior also dry up his enemies, unless he had awaited their salvation through repentance.

Commentary on Matthew

Now in order to convey this truth the Lord acted prophetically. By this I mean that in reference to the fig tree, it was not his will merely to exhibit a miracle but rather through this sign to convey an intimation of that which was to come. He often taught and persuaded us by such means. So even when our wills resist, he persuades us and brings us to faith.We first ask how was it the tree's fault that it had no fruit? Even if it had no fruit in its proper season, its season of mature fruit, still the tree would bear no fault. For the tree is without sense and reason, so it could not be blamed. But to this perplexity is added another, which we read in the narrative of the other Evangelist who expressly mentions this: "It was not the time for that fruit." For this was the time when the fig tree was just shooting forth its tender leaves, which come, as we know, long before the fruit. This sequence has a spiritual meaning. The time for fruit was soon coming with the day of the Lord's Passion, which was at hand. And so to make this clear, the Evangelist, to his credit, notes that "the time of figs was not yet." So then, if it was only a miracle that was being demonstrated and not something to be prophetically prefigured, it would have been much more worthy of the clemency and mercy of the Lord if he had found a withered tree and restored it to life. This would seem more in accord with his healing of the sick, cleansing lepers and raising the dead. But to the contrary, as though against the ordinary rule of his charity, he found a green tree, not yet bearing fruit, even before its fruit-bearing season but still awaiting the hope of fruit, and what does he do? He withers it straight away! This is a prophetic anticipation of things soon to come, by which he in effect says to us: "I have no delight in the withering away of this tree. By doing so I want to convey to you that I am not acting absurdly but for a lesson you might take more seriously. It is not this literal tree that I have cursed. It is not on an insensible tree that I have inflicted punishment. Rather, I have made you fear, whoever you are who considers this matter, that you should not fail Christ when he is hungry and that you might hope to be in the coming season of fruit than to be in the preparatory season of leaves." … Therefore, beloved, I must tell you and teach you according to my poor abilities that which the Lord has given me for your benefit. I must convey to you what you may hold as a rule in the interpretation of all Scripture. Everything that is said or done is to be understood either in its literal signification, or else it signifies something figuratively; or it may contain both of these at once, both its own literal interpretation and a figurative signification also.… Thus Christ, wishing to convey this lesson to us, wanted us to produce fruit and in this way set forth for us a figurative fiction which is not a deceiving fiction but a fiction worthy of praise.

Sermon 89.3-6

"And the disciples seeing it wondered." Here first the wonder is presented; secondly, the satisfaction of the wonder. He says "and the disciples seeing it wondered." Just as men wonder when they see a spirit that seems good, and it quickly withers, so they wondered how it dried up so quickly.

Commentary on Matthew

We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity of baptism. I will now, equally to the best of my power, proceed to the rest of its character, touching certain minor questions.

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way." But he who "prepares" does not himself "perfect," but procures for another to perfect. John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

On Baptism

23–24

But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.

But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil's authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ's answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.

Catena Aurea by Aquinas

Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not.

Commentary on Matthew 21.10

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, "By what authority doest thou these things?" For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, "What sign showest thou unto us? seeing that thou doest these things." But there He answers them, saying, "Destroy this temple, and I in three days will raise it up," whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.

But what they say is this: Hast thou received the teacher's chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

Homily on the Gospel of Matthew 67

(Verse 23.) And when he came into the temple, the chief priests and the elders of the people approached him as he was teaching, saying, 'By what authority are you doing these things, and who gave you this authority?' In different words, they construct the same accusation as before, when they said, 'He casts out demons by Beelzebub, the prince of demons.' For when they say, 'By what authority are you doing these things?' they doubt the authority of God and want it to be understood that what he does is by the power of the devil. Moreover, they added: Who gave you this authority? They openly deny the Son of God, whom they consider to be not working by his own power, but by the power of others, to perform miracles.

Commentary on Matthew

Or in these words they urge the same cavil as above, when they said, He casteth out demons through Beelzebub the Prince of the demons. (Mat. 12:24.) For when they say, By what authority doest thou these things? they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, Who gave thee this authority? they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others' strength.

Catena Aurea by Aquinas

23–27

Full of spite that He had expelled the peddlers from the temple, the teachers of the law approached and asked Him such things as these: "Who are you to cast out from the temple those who do business there? As a priest do you do this? But you have no priestly office. As a king, then? But neither are you a king, and even if you were, you would not have the authority to do such things. For it is not permitted for kings to do these things in the temple." They were questioning the Lord in this manner so that if He should say, "By My own authority I do them," they could accuse Him of insurrection because He said that He had His own authority. But if He said, "I do these things by divine authority," they would draw away from Him the multitudes who were praising Him as God, telling them, "Look, he is not God, but he does these things by God's authority, as a servant." How then does Christ, Who is Himself Wisdom, respond? He seizes the sophists in their cunning, and asks them the same questions concerning John; so that if they said the teaching of John was from heaven, their rejection of John's teachings would mark them as enemies of God; but if they said that the teaching of John was of men, they would be in danger from the multitudes, for they all considered John a prophet. The Lord shows us here that we ought not to answer those who ask a question with malicious intent. For He Himself did not reply to those Jews who questioned Him with cunning, although He was not at a loss for an answer. At the same time we learn that it is not Christ's nature to extol Himself. Behold, then, the Lord Who is able to say by what authority He does these things, but does not say, lest He appear to extol Himself.

Commentary on Matthew

The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.

By that they add, Or who gave thee this authority? they show that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Cæsar granted it. But had they believed that all power is from God, they would never have asked, Who gave thee this authority? For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man's Priesthood to be of God.

Catena Aurea by Aquinas

"And when he had come." Here they reprove him by questioning. And first, the questioning is presented; secondly, the confutation, at "Jesus answering said to them." Concerning the first, two things. And first, the questions are presented; secondly, Christ's responses. And first, the question of the Jews is presented; secondly, Christ's, at "but Jesus answering said to them: I will also ask you" etc. They say therefore, "by what authority dost thou these things?" He had cast out the buyers and sellers from the temple, and likewise had worked miracles: therefore they ask by what authority he does these things. Chrysostom says that in the world there was a twofold power, namely, royal and priestly: hence as to the first they ask: from where do you profess to have this power? Likewise, as to the second: "who gave thee this authority?" Do you have it from a priest or from God? For it was the case that sons succeeded their fathers in priestly authority. "Who gave it to you?" You do not have it from Caesar, not from a priest. Hence Chrysostom says: every man, whatever the opinion someone has about another, esteems him accordingly. Therefore, because they did not have a good opinion of Christ, etc. Or it can be referred to his working of miracles. There is the power of God and the power of the devil. Job 41:24: "There is no power upon earth that can be compared with him." Hence, "by what authority dost thou these things?" God's, or the devil's? But Origen objects that if he were acting by the power of the devil, he would not say so. Therefore he explains it differently, saying that the power of God is manifold: one in general, many in particular, as one for this purpose and another for that. Hence they ask "by what authority," i.e., in what degree of power, as about the prophets. For some had one power, others another.

Commentary on Matthew

26–27

And how was it they did not say that the baptism was of men? "They feared the people" it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men; and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence.

After this, because they, dealing craftily, said, "We know not," He said not, neither know I, but what? "Neither tell I you." For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

Homily on the Gospel of Matthew 67

26–27

In answering Jesus that they did not know, the chief priests and elders lied. Consequently it would have been appropriate for the Lord to respond by saying, “Neither do I know.” The truth cannot lie, however, so he replied instead, “Neither will I tell you.” By this he shows both that they knew the answer but were unwilling to say it and that he also knows the answer but will not speak it because they remained silent. Immediately, then, he tells a parable designed to convince them of their own sinfulness and of the necessity that the kingdom of God be transferred to the Gentiles.

Commentary on Matthew 3.21.27

(Verse 26) But if we say, From men, we are afraid of the multitude: for all held John as a prophet. If they had wanted to say that it was a human invention and had nothing divine, they feared the rebellion of the people. For all the crowds had received John's baptism in groups, and they held him as a prophet.

Commentary on Matthew

But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John's baptism, and held him accordingly for a Prophet.

Catena Aurea by Aquinas

Then the responses are treated. And first, the response of the Jews; secondly, of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their confusion would follow. Likewise, all held John to be a prophet; above (11:7): "What went you out into the desert to see?" etc.

Commentary on Matthew

Like Caiaphas (John 11:49) so did they, not from themselves, prophesy against themselves, that the oracles of God were to he taken from them, and given to the Gentiles, who could bring forth fruit in due season.

Catena Aurea by Aquinas

(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.

Catena Aurea by Aquinas

That their answer is true, comes not of any righteous judgment in them, but from the case itself; truth constrained them.

Otherwise: Luke has given the answer of their lips, Matthew that of their hearts. For some made answer openly contradicting Him, and saying, God forbid, but their consciences took it up with He shall miserably destroy these wicked men. For so when a man is detected in any wickedness, he excuses himself in words, but his conscience within pleads guilty.

Catena Aurea by Aquinas

The verdict is given: "he will bring those evil men to an evil end," i.e., to destruction in the present and in the future. And they say "evil," i.e., bitterly. Above (7:2): "With what measure you mete, it shall be measured to you again." Wis 6:7: "The mighty shall be mightily tormented." "He will bring those evil men to an evil end, and will let out his vineyard," i.e., his people, "to other husbandmen," i.e., to the apostles, "that shall render him the fruit in their seasons." Ps 1:3: "And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit in due season." Job 34:24: "He shall break in pieces many and innumerable, and shall make others to stand in their stead." And here there is a question, why in Mark the Lord answers, while here the Jews do. Solution. I say that first the Lord said it, and afterwards they said it. Likewise, in Luke it is found that when the Lord was saying this, they said, "God forbid." The true answer is that first they said it; afterwards, understanding that it was against them, they said "God forbid." Likewise, it is true that the rulers said it. And although they perceived that it was against them, they did not contradict; but the people said "God forbid."

Commentary on Matthew

45–46

What then ought they to have done on hearing these things? ought they not to have adored, to have marvelled at the tender care, that shown before, that afterwards? But if by none of these things they were made better, by the fear of punishment at any rate ought they not to have been rendered more temperate?

But they did not become so, but what do they after these things? "When they had heard it," it is said, "they perceived that He spake of them. And when they sought to lay hands on Him, they were afraid because of the multitudes, for they took Him for a prophet." For they felt afterwards that they themselves were intimated. Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, "Is not this Jesus? Lo, He speaketh boldly, and they say nothing unto Him." But in this instance, forasmuch as they were held in restraint by the fear of the multitude, He is satisfied with this, and doth not work miracles, as before, withdrawing through the midst, and not appearing. For it was not His desire to do all things in a superhuman way, in order that the Dispensation might be believed.

But they, neither by the multitude, nor by what had been said, were brought to a sound mind; they regarded not the prophet's testimony, nor their own sentence, nor the disposition of the people; so entirely had the love of power and the lust of vainglory blinded them, together with the pursuit of things temporal.

Homily on the Gospel of Matthew 68

45–46

Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord's sentence was directed against themselves.

Catena Aurea by Aquinas

45–46

(Verse 45, 46.) And when the chief priests and Pharisees heard his parables, they realized that he was speaking about them. And they sought to arrest him, but they feared the crowds because they regarded him as a prophet. Though they had hard hearts and were dull in their disbelief and impiety towards the Son of God, they could not deny the clear accusations, and they understood that all of the Lord's judgments were directed against them. Therefore, they indeed wanted to kill him, but they feared the crowds because they regarded him as a prophet. The crowd is always fickle, and does not persist in a fixed will: it is like the waves, being carried back and forth by the force of different winds. They now venerate and worship him as if he were a prophet, but later they shout against him: Crucify him, crucify such a person (John 19:6).

Commentary on Matthew

45–46

This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he does not love, because of the good men with whom he lives.

Catena Aurea by Aquinas

45–46

See once again that the multitude, which is simple and guileless, follows the truth, while the teachers of the law work evil. But even today there are Jews who seek to lay hands on Christ, but they neither grasp nor understand Him. For they shall grasp the Antichrist and shall bow down and worship him, while Christ will not be grasped, that is, understood, by them.

Commentary on Matthew

45–46

(in fin. Hom. xxxix.) Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not only does not repent, but is indignant with him that reproved him. Thus they being taken in their sins were stirred up to still greater wickedness; And they sought to lay hands on him, but feared the multitude, because they took him for a Prophet.

Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoso tramples upon God's commandments, or murmurs against God, or raises a sullen look to heaven, would not he, if he had the power, lay hands on God, and kill Him, that he might sin without restraint?

Catena Aurea by Aquinas

There follows the time of malice: "and when they had heard, they knew that he spoke of them."

Commentary on Matthew

One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of Him, and were ready to fight for Him; for they could not attain to the understanding which the multitude had, seeing they thought nothing worthy concerning Him. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the rulers and Pharisees was one kind; another that of the Bride, I held him, and would not let him go; (Song of Sol. 3:4. ch. 7:8.) intending to try Him still further, as she saith, I will get me up into the palm tree, I will lay hold of its height. All who think not rightly concerning His divinity, seek to lay hands on Jesus in order to put Him to death. Other words indeed excepting the word of Christ it is possible to seize and to hold, but the word of truth none can seize, that is, understand; none can hold it, that is, convict; nor separate it from the conviction of those that believe; nor do it to death, that is, destroy it.

Catena Aurea by Aquinas

Although [the chief priests and the Pharisees] were hard of heart and on account of their unbelief and wickedness blunted in their understanding against the Son of God, nevertheless they were unable to deny Jesus’ straightforward statements and understood that all the judgments of the Lord were directed against themselves. So they determined indeed to kill him but feared “the crowd, for they considered Jesus to be a prophet.” A crowd is always easily moved, not persisting with their will in their resolution. Additionally they are like waves and opposite winds blown to and fro. The one they now honor and revere as a prophet they later shout against: “Crucify, crucify” such a man.

Commentary on Matthew 3.21.46

And there follows the malice: "and seeking to lay hands on him, they feared the multitudes, because they held him as a prophet." And this is clear.

Commentary on Matthew