Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Then spake Jesus to the multitude, and to his disciples, ² Saying, The scribes and the Pharisees sit in Moses' seat: ³ All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. ⁴ For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. ⁵ But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, ⁶ And love the uppermost rooms at feasts, and the chief seats in the synagogues, ⁷ And greetings in the markets, and to be called of men, Rabbi, Rabbi. ⁸ But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. ⁹ And call no man your father upon the earth: for one is your Father, which is in heaven. ¹⁰ Neither be ye called masters: for one is your Master, even Christ. ¹¹ But he that is greatest among you shall be your servant. ¹² And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. ¹³ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. ¹⁴ Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. ¹⁵ Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. ¹⁶ Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! ¹⁷ Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? ¹⁸ And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. ¹⁹ Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? ²⁰ Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. ²¹ And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. ²² And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. ²³ Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. ²⁴ Ye blind guides, which strain at a gnat, and swallow a camel. ²⁵ Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. ²⁶ Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. ²⁷ Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. ²⁸ Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. ²⁹ Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, ³⁰ And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. ³¹ Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. ³² Fill ye up then the measure of your fathers. ³³ Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? ³⁴ Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: ³⁵ That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. ³⁶ Verily I say unto you, All these things shall come upon this generation. ³⁷ O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! ³⁸ Behold, your house is left unto you desolate. ³⁹ For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.

[AD 220] Tertullian on Matthew 23:1

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition).

Source: On Monogamy

[AD 253] Origen of Alexandria on Matthew 23:1-4

The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ's disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here. The Scribes and Pharisees sit in Moses' seat, as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies 'separate.' Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses' seat, but are neither Scribes nor Pharisees, but better than either, Christ's beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ.

But if the Scribes and Pharisees who sit in Moses' seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts forbid the believers to do according to the letter of the Law. (Acts 15:19.) These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law. Or by all we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct. But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they should not think that therefore they ought to imitate them in their works, He adds, But do ye not after their works. What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:1

Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable.

And since He had made mention of the Lord and my Lord, He recurs again to the law. And yet the law said nothing of this kind, but, The Lord your God is one Lord. Deuteronomy 6:4 But Scripture calls the whole Old Testament the law.

But these things He says, showing by all things His full agreement with Him that begot Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it.

But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this does He command with superabundant earnestness. But He does not only command it, but also Himself does it. For though they were depraved, He does not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience.

I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, All whatsoever they command you to do, do. For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this does He make them objects of reverence. For they sit, He says, on Moses' seat. For because He was not able to make them out worthy of credit by their life, He does it from the grounds that were open to Him, from their seat, and their succession from him. But when you hear all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like; for how was He to say so of these things, which He had taken away beforehand? But He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law.

[AD 407] John Chrysostom on Matthew 23:1-4

(Hom. lxxii.) But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, All therefore whatsoever they say unto you, that observe and do, for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, showing again what harmony there is with the Old Testament.

Look with what He begins His reproof of them, For they say, and do not. Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, be himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting. Again, He brings a further charge against them, that they oppress those that are put under them; They bind heavy burdens; in this He shows a double evil in them; that they exacted without any allowance the utmost rigour of life from those that were put under them, while they allowed themselves large licence herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but they will not; and not, lift them, but touch them with one of their fingers.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:1-4

But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:1-3

(Chapter 23, Verses 1 and following.) Then Jesus spoke to the crowds and to his disciples, saying: The scribes and Pharisees have seated themselves on the chair of Moses. Therefore, whatever they tell you, observe and do it, but do not do their works. For they speak, but do not practice. What is gentler, what is kinder than the Lord? He is tempted by the Pharisees, their plots are crushed, and according to the Psalmist: The arrows of little children have become their wounds (Psalm 63:8). And nevertheless, because of their priesthood and the dignity of their office, he urges the people to submit to them, considering not their works, but their teaching. But when He says, 'The scribes and the Pharisees sit on Moses' seat,' He shows that the seat represents the teaching of the Law. Therefore, we must also understand the teaching in the passages that say, 'He did not sit on the throne of pestilence' (Psalm 1:1) and 'He overturned the seats of those selling doves' (Matthew 21:12; Mark 11:15).

Source: Commentary on Matthew

[AD 1274] Pseudo-Chrysostom on Matthew 23:1-4

When the Lord had overthrown the Priests by His answer, and shown their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.

But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honour from his Priesthood.

But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give the bad what is not their due, rather than to defraud the good of what is justly theirs.

And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? (Acts 15:10.) For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to.

Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:1-4

(interlin.) Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:2

Therefore when he speaks “to the crowds and his disciples” he talks about “the scribes and Pharisees who sit upon the throne of Moses.” I judge these statements to be referring to the following groups. Those who profess that they interpret the law of Moses and glory in this, or who know the law well and seek to profit by this knowledge—these sit upon the throne of Moses. Those who do not depart from the letter of the law are called scribes. Then there are those who profess to know even more, setting themselves apart because they think they are better than the masses. That is why they are called Pharisees, which interpreted means “to divide or segregate” (for Phares translated means “division”).

Source: COMMENTARY ON MATTHEW 9.3

[AD 407] John Chrysostom on Matthew 23:2

Wherefore then does He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared.

[AD 500] Desert Fathers on Matthew 23:2-3

Poemen also said, ‘Teach your heart to follow what your tongue is saying to others.’ He also said, ‘Men try to appear excellent in preaching but they are less excellent in practising what they preach.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 407] John Chrysostom on Matthew 23:3

But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent does He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, Do not after their works. For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of his disciples is, not to give heed to his life? So that what seems to be their dignity is a most heavy charge against them, when they are shown to live such a life, as they that imitate are ruined.

For this cause He also falls upon His accusations against them, but not for this only, but that He might show, that both their former unbelief wherewith they had not believed, and the crucifixion after this, which they dared to perpetrate, were not a charge against Him who was crucified and disbelieved, but against their perverseness.

But see whence He begins, and whence He aggravates His blame of them. For they say, He says, and do not. For every one is worthy of blame in transgressing the law, but especially he that bears the authority of teaching, for doubly and triply does he deserve to be condemned. For one cause, because he transgresses; for another, that as he ought to amend others, and then halts, he is worthy of a double punishment, because of his dignity; and in the third place, that he even corrupts the more, as committing such transgression in a teacher's place.

[AD 420] Jerome on Matthew 23:3

He is tempted by the Pharisees and surrounded by their lies. According to the psalmist, “The arrows of children are their snares.” Nevertheless, on account of the dignity of the priests and their reputation, he encourages the people to obey them, considering not their works but their teaching. What he says is this: “The scribes and Pharisees sit upon the throne of Moses,” showing this as a throne of teaching about the law. And we ought to accept this because of what is said in the psalms: “He does not sit in the seat of scoffers” and “He overturned the seats of those who sold pigeons.”

Source: COMMENTARY ON MATTHEW 4.23.3

[AD 1107] Theophylact of Ohrid on Matthew 23:3

When He has shut the mouths of the Pharisees and shown them to be incurably diseased, then He speaks about them. He speaks about their life and manner of living, admonishing His listeners not to despise their teachers even if they have a corrupt life. At the same time He shows that He is not in opposition to the law, but rather desires that the law be practiced even though those who teach it are unworthy. For, He says, whatever the teachers say, you must treat as if it had been spoken by Moses, and indeed by God. Then should everything be done that they say, even if it is bad? We would answer, first, that a true teacher would never even dare to exhort someone to do evil. But then, supposing that there were someone encouraging an evil life, we would say that such a man is not from the seat of Moses, nor does he give utterance from the law. The Lord speaks of those sitting in the seat of Moses, that is, those who teach the law. Therefore, one must listen to those who teach something from the divine law, even if they themselves do not practice it.

[AD 253] Origen of Alexandria on Matthew 23:4

Therefore up until now the scribes and Pharisees among the Jews have been sitting on the throne of Moses. I am not saying this because only scribes and Pharisees will sit on the seat of Moses. They speak but do not do anything, laying heavy and unsupportable burdens on the shoulders of men.Yet they are not even willing to lift a finger to lighten those burdens. For I judge that those who rightly understand and explain Moses according to his spiritual power are the ones who will indeed sit on the throne of Moses. But these are not the scribes and Pharisees. They are much better. They are the beloved disciples of Christ who interpret his word through the grace of God. They are able to sort out different meanings in different words. Indeed, therefore, before the coming of Christ they sat well on the throne of Moses who interpreted the sayings of Moses well and according to reason. However, after the coming of Christ, they sit on the throne of the church, which is the seat and throne of Christ.

Source: COMMENTARY ON MATTHEW 9

[AD 253] Origen of Alexandria on Matthew 23:4

Just as the scribes and Pharisees wickedly sat upon the throne of Moses, so do some in the church who sit upon the ecclesiastical throne. There are some in the church who have the right understanding of the law and pass it on correctly. They say what each person needs to do, but they themselves do not do it. Some of them lay heavy burdens upon the shoulders of men, but they won’t even lift a finger to help. These are the ones the Savior is talking about when he says, “Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of God.” There are others, however, who sit on the throne, who act before they speak and speak wisely, restraining those who are disordered. They place merciful burdens on the shoulders of others. They themselves are the first to lift the heavy burden, for the exhortation of other listeners. It is these of whom the Lord speaks when he says, “He who does so and teaches others to do so, this man will be called great in the kingdom of heaven.”

Source: COMMENTARY ON MATTHEW 9

[AD 407] John Chrysostom on Matthew 23:4

And together with these He mentions also another charge against them, that they are harsh to those accountable to them.

For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger. He mentions here a twofold wickedness, their requiring great and extreme strictness of life, without any indulgence, from those over whom they rule, and their allowing to themselves great security; the opposite to which the truly good ruler ought to hold; in what concerns himself, to be an unpardoning and severe judge, but in the matters of those whom he rules, to be gentle and ready to make allowances; the contrary to which was the conduct of these men.

For such are all they who practise self restraint in mere words, unpardoning and grievous to bear as having no experience of the difficulty in actions. And this itself too is no small fault, and in no ordinary way increases the former charge.

But do thou mark, I pray you, how He aggravates this accusation also. For He did not say, they cannot, but, they will not. And He did not say, to bear, but, to move with a finger, that is, not even to come near them, nor to touch them.

[AD 407] John Chrysostom on Matthew 23:4

He mentions here a twofold wickedness. First they require great and extreme strictness of life, without any indulgence, from those over whom they rule. Yet they are much less stringent with themselves. This is opposite from what the truly good pastor ought to hold. He ought to be a rigorous and severe judge in things that concern himself. But in the matters of those whom he rules, he ought to be gentle and ready to make allowances. What these men do is just the opposite.For such are all they who practice self-restraint in mere words while being unforgiving and grievous to bear when they have had no experience of the difficulty in actions. This is no small fault. In no small way does Jesus increase the former charge.

Source: THE GOSPEL OF MATTHEW, HOMILY 72.2

[AD 420] Jerome on Matthew 23:4

(Verse 4.) However, they bind heavy and burdensome loads and lay them on people's shoulders; but they themselves are unwilling to move them with their finger. This applies generally to all teachers who command heavy things but do not do smaller things. However, it should be noted that both the shoulders, the finger, the burdens, and the chains with which the burdens are bound should be understood spiritually.

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 23:5-12

And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ's disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. (Rom. 2:29.)

And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ's disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastes by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly market-place, that is, in the heavenly congregations of the primitive. But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.

But who calls no man father upon earth? He who in every action done as before God, says, Our Father, which art in Heaven.

Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. (Luke 22:27.) And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:5

Further, therefore, to the reprehensible Pharisees and scribes who were so concerned about their body and appearance, the Lord said, “They do everything to be seen by other men. For they widen their phylacteries and enlarge the tassels of their clothing.” The disciples of Jesus did everything to be seen by God alone. The only ornaments they had bound to their hands were good works. Meditating on divine teaching, they observed the divine commands, always applying them fittingly before the eyes of their souls. Their only tassel was the virtue of Jesus whom they imitated.

Source: COMMENTARY ON MATTHEW 11

[AD 367] Hilary of Poitiers on Matthew 23:5-12

And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:5-12

The Lord had charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.

Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, all their works. And not only in great things but in some things trivial they were vainglorious, They make broad their phylacteries and enlarge the borders of their garments.

Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?

Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all evils, namely, ambition of the master's seat, that He insists upon to instruct His disciples.

Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; He that is greatest among you shall be your servant.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:5

But wherein are they earnest, and vigorous? In the things forbidden. For, all their works they do, He says, to be seen of men. Matthew 23:5 These things He says, accusing them in respect of vainglory, which kind of thing was their ruin. For the things before were signs of harshness and remissness, but these of the mad desire of glory. This drew them off from God, this caused them to strive before other spectators, and ruined them. For whatever kind of spectators any one may have, since it has become his study to please these, such also are the contests he exhibits. And he that wrestles among the noble, such also are the conflicts he takes in hand, but he among the cold and supine, himself also becomes more remiss. For instance, has any one a beholder that delights in ridicule? He himself too becomes a mover of ridicule, that he may delight the spectator: has another one who is earnest minded, and practises self-government? He endeavors himself to be such as he is, since such is the disposition of him who praises him.

But see again that here too the charge is with aggravation. For neither is it that they do some things in this way, some in another way, but all things absolutely this way.

Then, having blamed them for vainglory, He shows that it is not even about great and necessary things they are vainglorious (for neither had they these, but were destitute of good works), but for things without warmth or worth, and such as were certain proofs of their baseness, the phylacteries, the borders; of their garments. For they make broad their phylacteries, He says, and enlarge the borders of their garments. Matthew 23:5

And what are these phylacteries, and these borders? Since they were continually forgetting God's benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, They shall be immoveable in your eyes), which they called phylacteries; as many of our women now wear Gospels hung from their necks. And in order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments; and they were called borders.

In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore are you vainglorious, and dost make these wide? What, is this your good work? What does it profit you at all, if you gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how do you, O Jew, pride yourself in these things, which most of all convict your remissness.

But they not in these only, but in other little things, suffered from this disease.

[AD 407] John Chrysostom on Matthew 23:5

He then accused them of vanity, from which came their ruin. His previous charges concerned signs of harshness and laziness, but these charges accuse them of a mad desire for glory. This desire drew them away from God. It caused them to make a show in front of others who were watching and corrupted them.Now that it has become the priest’s special interest to please those who are watching, he exhibits whatever they want. If they are noble, he makes a spectacle of confronting conflicts. If they are lacking in enthusiasm and lazy, he also becomes more lackadaisical. If they delight in ridicule, he delights in ridicule, in order to please those watching. If they are earnest and practice self-restraint, he tries to be the same way, since this is the disposition of the one from whom he seeks praise.
It is not that he does some things one way and some things in another way. No, he is far more predictable. He always acts with the spectator in mind, in all things absolutely. Then, having laid bare their vanity, Jesus shows that it is not even about great and necessary things that they are vainglorious. They are vain about things without warmth or worth. These are the proofs of their baseness: the phylacteries and the fringes of their garments. “For they make broad their phylacteries and enlarge the borders of their garments.”

Source: THE GOSPEL OF MATTHEW, HOMILY 72.2

[AD 420] Jerome on Matthew 23:5-12

For the Lord, when He had given the commandments of the Law through Moses, added at the end, And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes; (Deut. 6:8.) the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night. This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, to distinguish the people of Israel (Numb. 15:39.); that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation. But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God's ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.

Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; For they love the uppermost rooms at feasts, and the chief seats in the synagogues.

(cont. Helvid. 15.) All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.

It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to show respect to his age, not as regarding him as the author of our being. We also call men 'Master,' from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:5

They called those phylacteries “little pictures” of the Decalogue, because whoever had them had his own fortification and defense. But the knowledgeable Pharisees did not have them, because these things must be carried in the heart, not the body. They may have children and treasure boxes and granaries, but they do not have knowledge of God. Even today there are those superstitious ladies who have their “little Gospels.” In the absence of the true cross and other such things, they indeed have the zeal of God but no true knowledge of him. Even today, they too do these same kinds of things in front of us by liquefying gnats for drinking and gulping down honey. This is what some see as the small, short fringe mandated by the law. But a better case is the woman with the bloody flow who touched the fringe of the Lord’s garment. She was not motivated by the superstitious sentiments of the Pharisees. And what is more, she was healed at his touch. And so when they widened their phylacteries and lengthened their fringes, attracting the honor of the people, they were exposed in their hypocrisies, showing why they seek the first seats at dinners and the front chairs in synagogues. They point out gluttony and glory in public and are hailed by men as rabbi, which in colloquial Latin means “teacher.”

Source: COMMENTARY ON MATTHEW 4.23.5

[AD 420] Jerome on Matthew 23:5

(Verse 5.) All their works they do to be seen by others. Therefore, whoever does anything to be seen by others, is a scribe and a Pharisee.

Source: Commentary on Matthew

[AD 500] Desert Fathers on Matthew 23:5-7

Three brothers once came to a hermit in Scetis. One of them said to him, ‘Abba, I have memorized the Old and New Testaments.’ But the hermit answered, ‘And you have filled the air with words.’ The second said to him, ‘I have written out the Old and New Testaments with my own hand.’ But the hermit said, ‘And you have filled the window-ledge with manuscripts.’ The third said, ‘The grass is growing up my chimney.’ But the hermit answered, ‘And you have driven away hospitality.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 533] Remigius of Rheims on Matthew 23:5-12

Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 23:5-12

It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.

And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses' seat, seek to be called Rabbi by men.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 23:5

The Pharisees laid heavy burdens on men, forcing them to fulfill the commandments of the law which were detailed and difficult to observe. Indeed, they weighed them down with more than the commandments of the law by handing down certain traditions that went beyond the law; these traditions they did not move with even one of their fingers, that is, they themselves did not practice them, nor even dare to undertake such burdens. For whenever a teacher not only teaches but practices what he teaches, then he is seen to carry the burden and to labor along with those who are taught. But when he gives me a load to carry, but himself practices nothing, then indeed he weighs me down, showing by what he himself neglects to do that it is impossible to accomplish what he says. The Lord, therefore, is accusing the Pharisees of themselves not wanting to carry the weight of the commandments and to practice them. Not only do they not do anything good, but they pretend that they do good. Even if they had done something good, because they did it for the sake of appearance, any gain they might have derived from it would have fallen through their fingers. So indeed they are worthy of condemnation now, since they do not do good and yet they wish men to think that they do. What things do they practice? "They make broad their phylacteries and enlarge the borders of their garments." What this means is this: in the law it is said, "Thou shalt bind [the words of the law] to thy hand and they shall be immovable before thine eyes" (Deut. 6:8). So the Pharisees would inscribe on two pieces of leather the ten commandments of the law, and they would attach one to their forehead and suspend the other from their right hand. They would make borders on the ends of their garments, consisting of blood-red threads like a fringe. For this, too, they found a text in the law (Num. 15:38-40), so that when they saw these things they would not forget the commandments of God. But God did not desire this; rather, to have the phylactery upon the hand meant that one must labor in the commandments, and the blood-red fringe showed that we must be signed with the blood of Christ. But the Pharisees made large phylacteries and fringes, so that those who saw them would think that they were keepers of the law.

[AD 1274] Pseudo-Chrysostom on Matthew 23:5-12

Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth; so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. In Moses' seat, that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ's coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.

But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck. But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.

For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men hearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.

They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our head; and in place, that the salutation should be in public.

That is, they wish to be called, not to be such; they desire the name, and neglect the duties.

Be not ye called Rabbi, that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth

And call no man your Father upon earth; because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.a

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:5-12

(non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:6-7

What are we to say about those who “love the places of honor at banquets and the front seats in synagogues and the highest respect in public places and to be called rabbi by everyone”? We must first admit that this kind of delight is found not only among the scribes and Pharisees but also in the church of Christ, and not only at dinner, while taking places at the table, but also the front seats in church. These are the deacons, or those who wish to become deacons, yet who “squander the savings of widows, praying for a good opportunity” and yet “will receive a greater judgment.” They covet even more avidly the highly visible “first seats” of those called priests. Indeed, however, even they do not put as much effort into their scheming as those who are called bishops, the ones who love “being called rabbi by men.” It is they who ought most clearly to understand that a bishop is to be “above reproach” and so on, so that he would be called “bishop” not by men [only] but rather before God.

Source: COMMENTARY ON MATTHEW 12

[AD 407] John Chrysostom on Matthew 23:6

For, they love, He says, the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi. For these things, although one may think them small, yet are they a cause of great evils. These things have overthrown both cities and churches.

And it comes upon me now even to weep, when I hear of the first seats, and the greetings, and consider how many ills were hence engendered to the churches of God, which it is not necessary to publish to you now; nay rather as many as are aged men do not even need to learn these things from us.

But mark thou, I pray you, how vainglory prevailed; when they were commanded not to be vainglorious, even in the synagogues, where they had entered to discipline others.

For to have this feeling at feasts, to howsoever great a degree, does not seem to be so dreadful a thing; although even there the teachers ought to be held in reverence, and not in the church only, but everywhere. And like as a man, wherever he may appear, is manifestly distinguished from the brutes; so also ought the teacher, both speaking and holding his peace, and dining, and doing whatever it may be, to be distinguished as well by his gait, as by his look, and by his garb, and by all things generally. But they were on every account objects of ridicule, and in every respect disgraced themselves, making it their study to follow what they ought to flee. For they love them, it is said; but if the loving them be a matter of blame, what a thing must the doing them be; and to hunt and strive after them, how great an evil.

[AD 407] John Chrysostom on Matthew 23:6-7

Everything he accused them of was small and trifling. Yet he was dealing with the cause of all the evils: ambition, the violent seizing of the teacher’s chair, and so on. These he brings forward and corrects with diligence, confronting this strongly and earnestly charging them. His own disciples needed to be warned about these matters.

Source: THE GOSPEL OF MATTHEW, HOMILY 72.3

[AD 420] Jerome on Matthew 23:6

(Verse 6.) For they enlarge their phylacteries and magnify their fringes. They love the places of honor at banquets, the chief seats in the synagogues, greetings in the marketplaces, and to be called Rabbi by men. Woe to us, miserable ones, to whom the vices of the Pharisees have been passed on. When the Lord gave the commandments of the Law through Moses, He added at the end: Bind them upon your hand, and they shall be before your eyes (Deut. VI, 8). And the meaning is: Let my precepts be in your hand, so that they may be fulfilled in action: let them be before your eyes, so that day and night you may meditate on them. The Pharisees, by misinterpreting this, wrote the Ten Commandments of Moses on scrolls, folding them up and binding them on their foreheads, making them like a crown on their heads so that they would always be before their eyes. This is still done today by the Indians, Persians, and Babylonians, and those who do this are considered religious among the people. Moses also commanded (Num. XV) that the Israelite people should make blue tassels on the corners of their garments, to distinguish them as the chosen people, just as circumcision is a sign for the Jewish people's bodies, so their clothing should have some distinction. Superstitious teachers, seeking popular applause, and pursuing gains from women, made large phylacteries and bound the sharpest thorns in them so that, as they walked or sat, they would be punctured and, as it were, be drawn by this admonition to the duties of the Lord and to the ministries of his service. Therefore, because the Lord had said that they do all their works to be seen by men, which he had accused in general, he now divides them into parts. Those little tablets of the Decalogue were called phylacteries, which whoever had them would have as a safeguard and a reminder of themselves: the Pharisees not understanding that these things should be carried in the heart, not on the body; otherwise, even cabinets and chests have books, but do not have knowledge of God. This is done among us by superstitious women, in little Gospels, and in the wood of the cross, and in similar things (which indeed they have zeal for God, but not according to knowledge). (Romans 10) Even today, they strain out a gnat and swallow a camel (Below, in the same place). Such was the fringe, small and short, from the Law and the precepts, which was touched by the woman who was flowing with blood, in the cloak of the Lord (Luke 8, above). But she was not moved by the superstitious thorns of the Pharisees; rather, she was healed by touching it. And when they excessively enlarge their phylacteries and make large fringes, seeking glory from men, they are accused in the rest, why they seek the first places at dinners, and the first seats in synagogues; and in public they cut throats and glory; and they are called Rabbi by men, which is said in Latin language, teacher. Denique sequitur:

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 23:7

Alas! What is He saying? They are condemned even for loving these things. If he who only loves the place of honor is rebuked, what punishment does that man deserve who does everything to satisfy this love? In the very place where they ought to have taught others to be humble, that is, in "the chief seats in the synagogues," there they themselves were corrupted. For they did everything for the sake of glory, and they were not ashamed of doing these things, but wished all the more for men to call out to them, "Rabbi, Rabbi," which means "teacher."

[AD 220] Tertullian on Matthew 23:8

So, too, righteousness-for the God of righteousness and of creation is the same-was first in a rudimentary state, having a natural fear of God: from that stage it advanced, through the Law and the Prophets, to infancy; from that stage it passed, through the Gospel, to the fervour of youth: now, through the Paraclete, it is settling into maturity. He will be, after Christ, the only one to be called and revered as Master; for He speaks not from Himself, but what is commanded by Christ.

Source: On the Veiling of Virgins

[AD 220] Tertullian on Matthew 23:8

Therefore a wife, when her husband is dead, will not marry; for if she marry, she will of course be marrying (his) brother: for "all we are brethren." Again, the woman, if intending to marry, has to marry "in the Lord; " that is, not to an heathen, but to a brother, inasmuch as even the ancient law forbids marriage with members of another tribe.

Source: On Monogamy

[AD 253] Origen of Alexandria on Matthew 23:8

You are not “to be called rabbi” and especially “not by men,” nor are you to love to be called righteous by someone else. “For you have one teacher, and you are all brothers” to each other. For you have been born anew, not only from water but also from the spirit, and you have received the “spirit of adoption,” so that it might be said of you that you were “born not of the flesh, nor of the will of man” but from God. It is hard to imagine this being said of anyone or any son until now. You do not call anyone on earth “Father” in the sense that you say “our Father” of the one who gives all things through all ages and according to the divine plan. Whoever ministers with the divine word does not put himself forward to be called “teacher,” for he knows that when he performs well it is Christ who is within him. He should only call himself “servant” according to the command of Christ, saying, “Whoever is greater among you, let him be the servant of all.”

Source: COMMENTARY ON MATTHEW 12

[AD 407] John Chrysostom on Matthew 23:8

The other things then He carried no further than to accuse them, as being small and trifling, and as though His disciples needed not at all to be corrected about these matters; but what was a cause of all the evils, even ambition, and the violent seizing of the teacher's chair, this He brings forward, and corrects with diligence, touching this vehemently and earnestly charging them.

For what says He? But be not ye called Rabbi. Then follows the cause also; For one is your master, and all you are brethren; Matthew 23:8 and one has nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also says, For who is Paul, and who is Apollos, but ministers? 1 Corinthians 3:5 He said not masters. And again, Call not, father, Matthew 23:9 not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.

[AD 407] John Chrysostom on Matthew 23:8

“You are not to be called rabbi, for you have one teacher, and you are all brothers.” One has nothing more than another. For in respect to his knowledge he knows nothing from himself. This is why Paul says, “For who is Paul, and who is Apollos, but ministers?”—not masters. Again, “call no man your father.” This is said in order that they may know whom they ought to call Father in the highest sense. It is not said frivolously as if no one should ever be called father. Just as the human master is not the divine Master, so neither is the father the Father who is the cause of all, both of all masters and of all fathers.

Source: THE GOSPEL OF MATTHEW, HOMILY 72.3

[AD 420] Jerome on Matthew 23:8-12

(Verse 8 onwards) But you must not be called Rabbi; for One is your Teacher, and you are all brothers. And do not call anyone on earth your father; for One is your Father, who is in heaven. Nor are you to be called teachers; for One is your Teacher, the Christ. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. Neither be called masters; for One is your Master, that is, Christ. And do not call anyone on earth your father; for One is your Father, He who is in heaven. Father, because from Him all things are. Teacher, because through Him all things: or because through the dispensation of His flesh, we all are reconciled to God. It is asked why the Apostle, the teacher of the Gentiles, declared himself to be against this precept (2 Corinthians 5; Colossians 1); or how, in the common language, especially in the monasteries of Palestine and Egypt, they call each other Fathers? This is resolved as follows: It is one thing to be a father or a teacher by nature, another thing by indulgence. If we call someone our father, we show honor to their age, not that they are the author of our life. Likewise, a teacher is called such from the fellowship of a true teacher. And to avoid endless repetition, just as one God and one Son do not prejudice others from being called gods and sons by adoption, so one father and one teacher do not prejudice others from being called fathers and teachers in an abusive manner.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 23:9

Why not? He had found the son whom he had lost; he had felt him to be all the dearer of whom he had made a gain. Who is that father to be understood by us to be? God, surely: no one is so truly a Father; no one so rich in paternal love.

Source: On Repentance

[AD 220] Tertullian on Matthew 23:9

However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens: and so, in thus praying, we are likewise obeying the precept.

Source: On Prayer

[AD 220] Tertullian on Matthew 23:9

To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God. Grant, now, that Abraham is our father; grant, too, that Paul is.

Source: On Monogamy

[AD 420] Jerome on Matthew 23:9

No one should be called teacher or father except God the Father and our Lord Jesus Christ. He alone is the Father, because all things are from him. He alone is the teacher, because through him are made all things and through him all things are reconciled to God.But one might ask, “Is it against this precept when the apostle calls himself the teacher of the Gentiles? Or when, as in colloquial speech widely found in the monasteries of Egypt and Palestine, they call each other Father?” Remember this distinction. It is one thing to be a father or a teacher by nature, another to be so by generosity. For when we call a man father and reserve the honor of his age, we may thereby be failing to honor the Author of our own lives. One is rightly called a teacher only from his association with the true Teacher. I repeat: The fact that we have one God and one Son of God through nature does not prevent others from being understood as sons of God by adoption. Similarly this does not make the terms father and teacher useless or prevent others from being called father.

Source: COMMENTARY ON MATTHEW 4.23.10

[AD 407] John Chrysostom on Matthew 23:10

And again He adds, Neither be ye called guides, for one is your guide, even Christ; and He said not, I. For like as above He said, What think ye of Christ? and He said not, of me, so here too.

But I should be glad to ask here, what they would say, who are repeatedly applying the term one, one, to the Father alone, to the rejection of the Only-begotten. Is the Father guide? All would declare it, and none would gainsay it. And yet one, He says, is your guide, even Christ. For like as Christ, being called the one guide, casts not out the Father from being guide; even so the Father, being called Master, does not cast out the Son from being Master. For the expression, one, one, is spoken in contradistinction to men, and the rest of the creation.

[AD 407] John Chrysostom on Matthew 23:10

Previously when he had asked, “What do you think of the Christ?” it is worth noting that he did not say, “What do you think of me?” So it is here that he says you have one master, and he does not make this subjective by saying “me” but “the Christ.”Yet note that this passage repeatedly speaks of the one master, the one teacher, repeatedly applying the term one. Does this term apply to the Father alone so as to reject the only begotten Son? Is the Father guide? All would agree, and none would challenge it. And yet “one,” he says, “is your guide, even Christ.” For just as Christ, being called the one guide, does not cast out the Father from being guide, even so the Father, being called Master, does not cast out the Son from being Master. For the expression one is spoken in contradistinction to the human way of speaking and within the rest of the creation.

Source: THE GOSPEL OF MATTHEW, HOMILY 72.3

[AD 253] Origen of Alexandria on Matthew 23:11

I wish everyone might hear this, and most of all deacons, priests and bishops, especially those who think to themselves that these were not the words written: “He who exalts himself will be humbled.” On this basis, they then act as if they do not know that he said, “He who has humbled himself will be exalted.” They do not hear him who said, “Learn from me; for I am gentle and lowly of heart.” They thought themselves to be self-inspired and through this inspiration fell “into the judgment of the devil.” They had not thought of critically examining their false humility. They would have done better to have remembered the word of wisdom that says, “The greater you are, the more you must humble yourself, and you will find grace before God.” It was the Lord who provided the pattern for this process. No matter how great he was, he humbled himself. For “though he was in the form of God, [he] did not count equality with God a thing to be grasped but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name.”

Source: COMMENTARY ON MATTHEW 12

[AD 407] John Chrysostom on Matthew 23:11

Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility.

[AD 407] John Chrysostom on Matthew 23:11

For nothing is as crucial as the practice of modesty. This is why he is continually reminding them of this virtue, both when he brought the children into the midst and now. Even when he was preaching on the mount, beginning the Beatitudes, this is where he began. And in this passage he plucks up pride by the roots, saying, “Whoever humbles himself will be exalted.”See how he draws off the hearer right over to the contrary thing. For not only does he forbid him to set his heart upon the first place but also requires him to follow after the last. For so shall you obtain your desire, he says. So one who pursues his own desire for the first must follow after in the last place: “Whoever humbles himself will be exalted.”
And where will we find this humility? Go to the city of virtue, to the tents of the holy men, to the mountains, to the groves. There you may see this height of humility.
For these persons, some illustrious from their rank in the world, some having had wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister. As if they were written characters, they throughout all things are writing the story of humility.

Source: THE GOSPEL OF MATTHEW, HOMILY 72.3

[AD 444] Cyril of Alexandria on Matthew 23:11

Since those who have arrived teaching new beliefs for the most part do so from conceit and arrogance, I will say something concerning the value of the teaching. The Lord cuts short this opinion and way as leading to destruction. He says, “You love glory and the places of first importance.” Meanwhile he desires the servant’s role and cultivates humility.

Source: FRAGMENT 255

[AD 407] John Chrysostom on Matthew 23:12

For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, He that abases himself shall be exalted.

Do you see how He draws off the hearer right over to the contrary thing. For not only does He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shall you obtain your desire, He says. Wherefore he that pursues his desire for the first, must follow after the last place. For he that abases himself shall be exalted.

And where shall we find this humility? Will ye that we go again to the city of virtue, the tents of the holy men, the mountains, I mean, and the groves? For there too shall we see this height of humility.

For men, some illustrious from their rank in the world, some from their wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister; and, as in written characters, they throughout all things inscribe humility.

And the things that are incentives of arrogance, as to dress well, and to build houses splendidly, and to have many servants, things which often drive men even against their will to arrogance; these are all taken away. For they themselves light their fire, they themselves cleave the logs, themselves cook, themselves minister to those that come there.

No one can be heard insulting there, nor seen insulted, nor commanded, nor giving commands; but all are devoted to those that are waited on, and every one washes the strangers' feet, and there is much contention about this. And he does it, not inquiring who it is, neither if he be a slave, nor if he be free; but in the case of every one fulfills this service. No man there is great nor mean. What then? Is there confusion? Far from it, but the highest order. For if any one be mean, he that is great sees not this, but has accounted himself again to be inferior even to him, and so becomes great.

There is one table for all, both for them that are served, and for them that serve; the same food, the same clothes, the same dwellings, the same manner of life. He is great there, who eagerly seizes the mean task. There is not mine and yours, but this expression is exterminated, that is a cause of countless wars.

And why do you marvel, if there be one manner of life and table and dress for all, since indeed there is even one soul to all, not in substance only (for this is with all men also), but in love? How then should it ever be lifted up itself against itself? There is no wealth and poverty there, honor and dishonor; how then should haughtiness and arrogance find an entrance? For they are indeed little and great in respect of their virtue; but, as I have said, no one sees this. He that is little, feels not pain, as despised; for neither is there any one to despise him; and should any one spurn him, this above all are they taught, to be despised, to be spurned, to be set at nought, in word and in deed. And with the poor and maimed do they associate, and their tables are full of these guests; so that for this are they worthy of the heavens. And one tends the wounds of the mutilated, another leads the blind by the hand, a third bears him that is lamed of his leg.

There is no multitude of flatterers or parasites there; or rather they know not even what flattery is; whence then could they be lifted up at any time? For there is great equality among them, wherefore also there is much facility for virtue.

For by these are they of an inferior sort better instructed, than if they were compelled to give up the first place to them.

For like as the impetuous man derives instruction from him that is smitten, and submits to it; so the ambitious from him that claims not glory, but despises it. This they do there abundantly, and as the strife is great with us to obtain the first place, so great is it with them not to obtain it, but utterly to refuse it; and great is their earnest desire who shall have the advantage in honoring, not in being honored.

And besides, even their very employments persuade them to practise moderation, and not to be high-swollen. For who, I pray you, digging in the earth, and watering, and planting, or making baskets, or weaving sackcloth, or practising any other handy works, will ever be proud? Who dwelling in poverty and wrestling with hunger, will ever be sick of this disease? There is not one. Therefore humility is easy to them. And like as here, it is a hard thing to be lowly minded, for the multitude of them who applaud and admire us, so there it is exceedingly easy.

And that man gives heed only to the wilderness, and sees birds flying, and trees waving, and a breeze blowing, and streams rushing through glens. Whence then should he be lifted up who dwells in solitude so great?

Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, I am but dust and ashes; Genesis 18:27 and David, when in the midst of camps, I am a worm, and no man; and the apostle, in the midst of the world, I am not meet to be called an apostle. 1 Corinthians 15:9 What comfort shall we have then; what plea, when even, having such great examples, we do not practise moderation? For even as they are worthy of countless crowns, having been the first that went the way of virtue, even so are we deserving of countless punishments, who not even after those that are departed, and are set before us in books, no nor even after these that are living, and held in admiration through their deeds, are drawn on to the like emulation.

For what couldest thou say, for not being amended? Are you ignorant of letters, and hast not looked into the Scriptures that you might learn the virtues of them of old? To say the truth, this is itself blameworthy, when the church is constantly standing open, not to enter in, and partake of those sacred streams.

However, although thou know not the departed by the Scriptures, these living men you ought to see. But is there no one to lead you? Come to me, and I will show you the places of refuge of these holy men; come and learn thou of them something useful. Shining lamps are these in every part of the earth; as walls are they set about the cities. For this cause have they occupied the deserts, that they may instruct you to despise the tumults in the midst of the world.

For they, as being strong, are able even in the midst of the raging of the waters to enjoy a calm; but thou, who art leaky on every side, hast need of tranquility, and to take breath a little, after the successive waves. Go then there continually, that, having purged away the abiding stain by their prayers and admonitions, you may both pass in the best manner the present life, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom, be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.

[AD 407] John Chrysostom on Matthew 23:12

The Lord bad charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.
Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance. Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order tobe seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly. I have read one who interprets this place thus. “In Moses’ seat,” that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached toothers the Law which foretold Christ’s coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shows the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.
Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, “all their works.” And not only in great things but in some things trivial they were vainglorious, “They make broad their phylacteries and enlarge the borders of their garments.”.
For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men bearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.
Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?.
That is, they wish to be called, not to be such; they desire the name, and neglect the duties.
Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed notto be instructed in; but that which was the cause of all evils, namely, ambition of the master’s seat, that He insists upon to instruct His disciples.
“Be not ye called Rabbi,” that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impartan understanding to man, but that understanding which is given by God man calls forth by schooling.
“And call no man your Father upon earth;” because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them.
Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.
Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; “He that is greatest among you shall be your servant.”

[AD 500] Desert Fathers on Matthew 23:12

A hermit said, ‘He who is praised and honoured above what he deserves suffers grievous loss. He who receives no honour at all among men, shall be glorified hereafter.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 1107] Theophylact of Ohrid on Matthew 23:12

. Christ does not prohibit one from being called "teacher," but rather He prohibits the passionate desire to be so called, and the eager pursuit of every possible means to acquire the name. For the dignity of the office of "teacher" belongs chiefly to God alone. In saying "Call no man your father," He is not prohibiting the honor given to parents, since He desires that we should honor our parents and especially our spiritual fathers; rather He is inducing us to acknowledge the true Father, namely, God, for He is chiefly and essentially our Father. Fathers in the flesh are not the authors of procreation, but rather, servants and accessories. Showing them what is to be gained by humility, He says that he who is great among you should be your servant and the least. For he who exalts himself, presuming to be something, shall be humbled and abandoned by God.

[AD 253] Origen of Alexandria on Matthew 23:13

Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He now sets forth a woe against sinners; Woe unto you, Scribes and Pharisees, hypocrites. They who allow that it is compatible with goodness to utter these denunciations against sinners, should understand that the purpose of God is the same in the cursings of the Law. Both the cursing there and the woe here fall upon the sinner not from Him who denounces, but from themselves who commit the sins which are denounced, and worthily bring upon themselves the inflictions of God's discipline, appointed for the turning of men to good. So a father rebuking a son utters words of cursing, but does not desire that he should become deserving of those curses, but rather that he should turn himself from them. He adds the cause of this woe, Ye shut up the kingdom of heaven against men; for ye neither go in yourselves, nor suffer them that are entering to go in. These two commandments are by nature inseparable; because not to suffer others to enter in, is of itself enough to keep the hinderer out.

The Pharisees and the Scribes then would neither enter in, nor hear Him who said, By me if any man enter in he shall be saved; (John 10:9.) nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:13

There are those who dare to say that God is not good because of the curses in his law that he places against their sin. And yet the one who is truly the Son of God who gave that same law is also the same one who put blessings into the law. The same God who provides blessings for those who are saved in a similar way applies curses which he placed in the law against sinners. “Woe,” he says. Woe to you and to those hearing these things who plead the God of the law and yet do not understand that these words were spoken by God in a kindly way. So we understand why Jesus said, “Woe to you, scribes and Pharisees.” They believe that it is in fact a good thing to pronounce these curses against sinners. They consider the arrangement of the law’s curses to be a part of God’s design. The chiding father frequently urges his advice on his son for his improvement—advice that may seem to be a curse. He does not wish the curses to be actualized, however, but rather he desires to avert him from even more such curses.

Source: COMMENTARY ON MATTHEW 13

[AD 367] Hilary of Poitiers on Matthew 23:13

“Woe” is a voice of sorrowing. For this reason he says that they close the kingdom of heaven, because they hide in the law the consolation of his truth. They lost sight of the advent expected by the prophets. Through deceptive teachings, they do not allow others to go to heaven either. They do not adorn the way of eternity.

Source: Commentary on Matthew 24.3

[AD 407] John Chrysostom on Matthew 23:13

But if to profit no one be a charge against a man, even to hurt and hinder, what plea has that? But what means, them that are entering in? Them that are fit for it. For when they were to lay injunctions on others, they used to make the burdens intolerable, but when they themselves were to do any of the things required, on the contrary, so far from doing anything, they went much beyond this in wickedness, they even used to corrupt others. These are they that are called pests, who make their employment the ruin of others, standing right contrary to teachers. For if it be the part of a teacher to save that which is perishing, to destroy that which is on the point of being saved is that of a destroyer.

[AD 420] Jerome on Matthew 23:13

The scribes and Pharisees have the knowledge of the prophets and of the law. They know that Christ is the Son of God. They are not ignorant that he was born of the Virgin. Yet they did not seek to serve the people to whom they were accountable. They themselves were not entering the kingdom of heaven, nor did they permit others who were able to do so. Hosea the prophet declares of them, “The priests have stolen the way, they have killed the [people of] Shechem,” and again, “The priests did not ask where the Lord is.” Surely every teacher who misleads his students shuts the gate of the kingdom of heaven before them.

Source: COMMENTARY ON MATTHEW 4.23.13

[AD 420] Jerome on Matthew 23:13-14

(Ver. 13, 14.) But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive the greater condemnation. The scribes and Pharisees have knowledge of the Law and the Prophets, and they know that Christ is the Son of God; they are not ignorant that He was born of a Virgin. But while they seek to prey on the subject people, they themselves do not enter the kingdom of heaven, nor do they allow those who could enter to do so. This is what the Prophet Hosea accuses: The priests have hidden the way, they have murdered Shechem (Hosea 6:9). And again: The priests have not said, 'Where is the Lord?' (Hosea 4). Indeed, every teacher who scandalizes his disciples with evil deeds shuts the kingdom of heaven before them.

Source: Commentary on Matthew

[AD 533] Remigius of Rheims on Matthew 23:13

Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 23:13

Not only, He says, are you unbelievers who lead a corrupt life, but you teach others not to believe in Me and you corrupt them by your life and example. For the people are apt to become like their rulers, especially if they see them inclined towards evil. See, therefore, that "woe" is the reward of every teacher and ruler whose evil life obstructs others in progress towards good.

[AD 1274] Pseudo-Chrysostom on Matthew 23:13

By the kingdom of heaven is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door. Or the kingdom of heaven is the blessedness of heaven, and the door thereof Christ, by Whom men enter in. The door-keepers are the Priests, to whom is committed the word of teaching or interpreting Scripture, by which the door of truth is opened to men. The opening of this door is right interpretation. And observe that He said not, Woe unto you, for ye open, but, for ye shut up; the Scriptures then are not shut up, though they are obscure.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:14

The Pharisees and the Scribes then would neither enter in, nor hear Him who said, By me if any man enter in he shall be saved; (John 10:9.) nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 23:14

Or, because their observance of the kingdom of heaven proceeds hence, that they may keep up their practice of going about to widows' houses, they shall therefore receive the heavier judgment, as having their own sin and the ignorance of others to answer for.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 23:14

These are the poisoners of truth. They are reluctant to undertake the salvation of others. They bolt shut the kingdom of heaven. In their ambition they “devour widows’ houses and for pretense make long prayers.” By this acquaintance with heaven (achieved with those long prayers), they expect they will persevere in the merits of grace quietly, just as a rich person expects to receive the treasure stored up for him. However, they will receive ample judgment and punishment for their particular sins. They will be called to account for their strange and ignorant practices.

Source: Commentary on Matthew 24.4

[AD 407] John Chrysostom on Matthew 23:14

(Hom. lxxiii.) Next the Lord rebukes them for their gluttony, and what was the worst, that not from the rich but from widows they took wherewith to fill their bellies, thus burdening the poverty of those whom they should have relieved.

The manner of this plundering is grievous, for they make long prayers. Every one who does evil deserves punishment; but he who takes occasion for his offence from religion, deserves more severe punishment; Therefore ye shall receive the greater damnation.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:14

After this, he admonishes them for their gluttony. And it is most grievous that they indulged their own bellies not from rich men’s houses but from the poor. Thereby they aggravated the poverty of the poor, which they should have relieved. They did not merely eat. They “devoured.”The manner of their false piety in overreaching was even yet more grievous: “for a pretense you make long prayers.”
It is just for anyone who does evil to receive just retribution. But in this case we have one who is using prayers as a cloak for his own wickedness. And he is deriving even the reason for his avarice as godliness. Sure he is justly liable to a far more grievous punishment. So why did God not stop this and depose them? Because the time had not yet come. He leaves them time for repentance for a while. But by his sayings he tries to avert his own disciples being similarly deceived or to be drawn to emulate these men because of the dignity of their positions. Earlier he said, “Observe whatever they tell you but not what they do.” For they do many things amiss.

Source: THE GOSPEL OF MATTHEW, HOMILY 73.1

[AD 1107] Theophylact of Ohrid on Matthew 23:14

He calls them hypocrites for professing piety and doing nothing worthy of what they profess, but instead, they would make pretence of long prayer and would devour the widows’ means. Indeed they were mockers who deceived the simple and like leeches sucked them dry. "Therefore ye shall receive the greater damnation" because you have devoured everything the widows have, when instead you should have provided for them and relieved their poverty. There is yet another reason why their condemnation will be greater: they prayed pretending to do good while they were in fact doing something evil, that is, devouring the widows’ means. For he who lures another into harm by pretending to be good deserves the greatest punishment.

[AD 1274] Pseudo-Chrysostom on Matthew 23:14

The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And therefore pretenders to holiness practise most upon women, who are unable to see their hypocrisy, and are easily inclined to love them on the ground of religion. But widows they chiefly choose to attempt; first, because a woman who has her husband to advise her is not so readily deceived; and secondly, she has not the means of giving, being in the power of her husband. The Lord then, whilst He confounds the Jewish Priests, instructs the Christian that they should not frequent widows rather than others, for though their purpose may not be bad, it gives occasion to suspicions.

First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God's arms in the Devil's service, that iniquity may be loved while it is thought to be piety.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:14

(interlin.) Devour widows' houses, that is, your superstitions have this only aim, namely, to make a gain of the people that is put under you.

(interlin. Luke 12:47.) Or, because the servant that knew his Lord's will and did it not, shall he beaten with many stripes.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:15

For all who Judaize since the coming of the Saviour, are taught to follow the temper of those who cried at that time, Crucify, crucify him.

From this place we learn that there will be a difference of torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man should be generally a child of hell, as a Jew, suppose, or a Gentile, or whether specially so in consequence of some particular sins; that as a righteous man is increased in glory by the abundance of his righteousnesses, so a sinner's punishment is increased manifold by the number of his sins.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 23:15

That they compass sea and land signifies that throughout the whole world they shall be enemies of Christ's Gospel, and shall bring men under the yoke of the Law against the justification of faith. There were proselytes made into the Synagogue from among the Gentiles, the small number of whom is here denoted by what is said one proselyte. For after the preaching of Christ there was no faith left in their doctrine, but whoever was gained to the faith of the Jews became a child of hell.

And he becomes the child of a twofold punishment, because he has not obtained remission of his Gentile sins, and because he has joined the society of those who persecuted Christ.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:15

This the next charge against them is, that they are unequal to the salvation of many, seeing they need so much labour to bring one to salvation; and not only are they slack in conversion, but destroy even those whom they do convert, by corrupting them by example of evil life.

For a disciple imitates a virtuous master, but goes beyond a vicious one.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:15

that is, not even the fact that hardly you have taken him, and with endless toils, induces you to be sparing towards him, although of the things we have hardly acquired, we are more sparing, but you not even this renders more gentle.

Here He lays to their charge two things; one, that they are unprofitable for the salvation of the many, and need much toil in order to win over even one; another, that they were remiss in the preservation of him whom they had gained, or rather that they were not only careless, but even traitors, by their wickedness in their life corrupting him, and making him worse. For when the disciple sees his teachers to be such as these, he becomes worse than they. For he stops not at his teacher's wickedness; but as when his teacher is virtuous, he imitates him, so when he is bad, he even goes beyond him, by reason of our proneness to what is evil.

And He calls him a child of hell, that is, a very hell. And He said twofold more than you, that He might both alarm those, and make these feel the more severely, because they are teachers of wickedness. And not this only, but because they labor to instill into their disciples a greater wickedness, hardening them to a much greater depravity than they have, and this is above all a mark of a depraved soul.

Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that they bind heavy burdens, and grievous to be borne. But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great.

[AD 407] John Chrysostom on Matthew 23:15

The scribes and Pharisees have laid endless toil upon others. This should draw them toward being more empathic with others’ burdens. But the things that we acquire easily we care less about. So even their unfair advantages do not render them more gentle. Here he lays to the charge of the priests two things. First, that they have been unprofitable for the salvation of many. They have forgotten that they need much toil in order to win over even one. And second, that they were remiss in the preservation of those whom they had won. Not only were they careless but traitors. We see this from the wickedness of their lives, corruption and making others worse. When a disciple sees his teacher to be corrupt, he becomes even more so. He does not stop at his teacher’s corruption.

Source: THE GOSPEL OF MATTHEW, HOMILY 73.1

[AD 420] Jerome on Matthew 23:15

Or otherwise; The Scribes and Pharisees compassed the whole world to make proselytes of the Gentiles, that is, to mix the uncircumcised stranger with the people of God.

Or, because before while he was a Gentile he erred in ignorance, and was only a child of hell; but seeing the vices of his masters, and understanding that they destroyed in their actions what they taught in words, he returns to his vomit, and becoming a Gentile, he is worthy of greater punishment as one that has deserted his cause.

He is called a child of hell in the same way as one is said to be a child of perdition, and a child of this world; every man is called the son of him whose works he does.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:15

The scribes and the Pharisees were reviewing the whole world on account of the business and diverse profits taken by their disciples. These profits were taken under the pretense of sanctity.

Source: COMMENTARY ON MATTHEW 4.23.15

[AD 420] Jerome on Matthew 23:15

(Verse 15.) Woe to you, scribes and Pharisees, hypocrites, because you travel over sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. We do not serve with the same zeal with which we seek. Scribes and Pharisees, while traversing the whole world for the sake of gains or different profits to be sought both by attracting disciples and by the image of holiness, they had the intention to make a proselyte, that is, a stranger and uncircumcised, mix with the people of God. But he, who before, while he was an ethnick, simply wandered, and was once the son of Gehenna, seeing the vices of the masters, and understanding to destroy them by works, what they were teaching by words, returns to his vomit: and becoming a gentile, as if a transgressor, he will be worthy of a greater punishment. But he is called the son of Gehenna, just as the son of perdition, and the son of this age. For each one is called the son of him whose works he does.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 23:15

(cont. Faust. xvi. 29. et cf. cont. Adimant. 16.) This He said not because proselytes were circumcised, but because they imitated the lives of those from following whom He had prohibited His disciples, saying, Do ye not after their works. Two things are observable in this command; first, the honour shown to Moses' teaching, (Matt. 23:3.) that even wicked men when sitting in his seat are compelled to teach good things; and that the proselyte is made a child of hell, not by hearing the words of the Law, but by following their doings. And twofold more than they for this reason, that he neglects to fulfil what he had undertaken of his own choice, having been not born a Jew, but of free will become a Jew.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 23:15

(Mor. xxxi. 9.) But forasmuch as hypocrites though they do ever crooked things, yet cease not to speak right things, and thus by their good instructions beget sons, but are not able to bring them up by good life, but the more they give themselves up to worldly works, the more willingly do they suffer those whom they have begotten to work the same. And because their hearts are hardened, these very sons whom they have begotten they do not own by any sign of the affection due. Wherefore it is here said of the hypocrites, And when he is made, ye make him twofold more the child of hell than yourselves.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 23:15

. Not only, He says, do you corrupt the Jews, but also those who come to the Jewish religion from idolatry. These were called "proselytes." You are eager to convert someone to the Jewish way of life and to circumcision; but when they Judaize, they perish, corrupted by your wickedness. A "son of gehenna" means he who deserves gehenna and stands so close to it by disposition that he is kindled by its flames.

[AD 1274] Pseudo-Chrysostom on Matthew 23:15

And that not of compassion from desire to save him whom they taught, but either from covetousness, that the greater number of worshippers might increase the number of offerings made in sacrifice, or out of vain glory. For he who sinks himself in a slough of sins, how should he be desirous to rescue another out of them? Will a man be more merciful to another than to himself? By a man's actions therefore it may be known whether he seeks another's conversion for God's sake, or out of vain glory.

Or, because while he was a worshipper of idols, he observed righteousness even because of men; but when he became a Jew, prompted by the example of evil teachers, he became worse than his teachers.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:15

(interlin. Luke 12:47.) Or, because the servant that knew his Lord's will and did it not, shall he beaten with many stripes.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:16-22

From this place we learn that there will be a difference of torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man should be generally a child of hell, as a Jew, suppose, or a Gentile, or whether specially so in consequence of some particular sins; that as a righteous man is increased in glory by the abundance of his righteousnesses, so a sinner's punishment is increased manifold by the number of his sins.

In like manner the custom which the Jews had of swearing by the Heaven He reprobates. For they did not, as they supposed, avoid the danger of taking an oath by God, because, Whose sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the temple of God, the gold is the meaning which it contains. As the gold which is outside the Temple is not sanctified, so all thoughts which are without divine Scripture, however admirable they may seem, are not hallowed. We ought not therefore to bring any speculations of our own for the confirmation of doctrine, unless such as we can show are hallowed by being contained in divine Scripture. The altar is the human heart, which is the chief thing in man. The offerings and gifts that are hid upon the altar, are every thing which are done in the heart, as to pray, to sing, to do alms, to fast. Every offering of a man then is sanctified by his heart, by which the offering is made. There cannot therefore be a more honourable offering than the heart of man, out of which the offering proceeds. If then one's conscience does not smite him, he has confidence towards God, not by reason of his gifts, but so to speak because he has rightly ordered the altar of his heart. Thirdly, we may say that over the temple, that is over every Scripture, and over the altar, that is over every heart, there is a certain meaning which is called the Heaven, the throne of God Himself, in which we shall be able to see the things that are revealed face to face, when that which is perfect is come.

Source: Catena Aurea by Aquinas

[AD 319] Theodore Stratelates on Matthew 23:16-17

Jesus is saying that the gold in the temple, the gold objects dedicated in the temple to the glory of God, whether these be the gold cherubim or the gold jar containing the manna, were considered by the Jews to be worthy of much more honor than the temple. Therefore they were condemned by the Lord.… But the saying possesses a figurative meaning directed against them because they are not receiving the truth regarding Christ. Instead, they were judging Moses and the types given through him as more valuable than Christ.… They were rejecting the Christ who sanctifies Moses while simultaneously praising the law. Just as the law was praiseworthy, not because it possesses the types and the symbols but because it prefigures the true mystery of worship in Christ, in the same way the gold is precious because of the one who sanctifies the temple, and heaven is beautiful because of the God who sanctifies it and dwells within it.

Source: FRAGMENT 115.16

[AD 367] Hilary of Poitiers on Matthew 23:16

Jesus reproached those who by their inane observances detracted from the one who rightly should be honored in worship. He himself was the ground and source of the law. The law did not of itself suffice. The ornaments of the altar and temple were not the primary object of worship but were merely pointing the way for the future of true worship. Gold, silver, bronze, brass, pearl and crystal each embrace a particular meaning from their unique natures as metals. Jesus refuted the premise that the gold of the temple or the gifts of the altar could be venerated as if something in themselves rather than the greater one whom they honor. With the coming of Christ the massive structure of legal obligations became futile. Christ was not in the law, but the law was made holy in Christ. He had placed his seat and throne on the law. One who seeks to be religious should anchor himself rightly in the truth. They were stupid and blind who venerated gifts that were sanctified while they allowed sanctity itself to pass by.

[AD 367] Hilary of Poitiers on Matthew 23:16-22

For since Christ is come, reliance upon the Law is vain; for not Christ by the Law, but the Law by Christ, is sanctified, in whom it rests as on a seat or throne; so are they fools and blind, who, overlooking the sanctifier, pay honour to the things sanctified.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:16-22

As by making broad phylacteries and fringes they sought after the reputation of sanctity, and made this again a means of gain, so now He charges them with being teachers of wickedness by their fraudulent pretence of tradition. For when in any dispute or quarrel, or ambiguous cause, one swore by the temple, and was afterwards convicted of falsehood, he was not held guilty. This is what is meant by that, Whosoever shall swear by the temple, it is nothing, that is, he owes nothing, But if he had sworn by the gold, or by the money which was offered to the Priests in the temple, he was immediately compelled to pay down that by which he had sworn.

Again, if one swore by the altar, none held him guilty of perjury; but if he swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all this they did not out of fear of God, but out of covetousness. Thus the Lord charges them with both folly and fraud, inasmuch as the altar is much greater than the victims which are sanctified by the altar.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:16-22

(Verse 16 onwards) Woe to you, blind guides, who say, 'Whoever swears by the temple is nothing, but whoever swears by the gold of the temple is bound by his oath.' Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? And, 'Whoever swears by the altar is nothing, but whoever swears by the gift that is on it is obligated.' Blind! For which is greater, the gift or the altar that sanctifies the gift? Therefore, whoever swears on the altar, swears on it and on all things that are above it. And whoever swears in the temple, swears in it and in him who dwells in it. And whoever swears in heaven, swears on the throne of God and on him who sits on it. Above, as it seemed to us, we have explained what the tradition of the Pharisees meant, saying: Whatever gift is from me will benefit you: now the double tradition of the Pharisees, enticing to one occasion of greed, is condemned, so that they may be proved to do everything for gain and not for the fear of God. For just as in the phylacteries and fringes, by enlarged expectations of holiness, it was trying to capture glory, and was seeking gains through the opportunity of glory, so another tradition found fault with the teachers of impiety. If anyone were to swear in the temple during a dispute, or in some argument, or in a doubtful case, and later be convicted of lying, they were not held accountable for the crime. But if they were to swear on gold and money, which was offered to the priests in the temple, they were immediately compelled to fulfill what they had sworn. Again: If anyone swore upon the altar, no one held him guilty of perjury; but if he swore falsely on a gift, or on offerings, that is, on victims and on fine flour and on the rest, which are offered to God upon the altar, these were most diligently sought after. Therefore, the Lord reproached them both for foolishness and deceit, because the temple is much greater than the gold that is sanctified by the temple, and the altar is greater than the offerings that are sanctified by the altar. But they did it not out of fear of God, but out of greed for riches.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 23:16-22

(Quæst. Ev. i. 34.) The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:16-22

The temple pertains to God's glory, and to man's spiritual salvation, but the gold of the temple though it pertains to the glory of God, yet does it more so to the delight of man, and the profit of the Priests. The Jews then pronounced the gold which delighted them, and the gifts which fed them, to be more holy than the temple, that they might make men more disposed to offer gifts, than to pour out prayers in the temple. Whence the Lord suitably reproves them in these words. Yet have some Christians at present an equally foolish notion. See, they say, in any suit if one swear by God, it seems nought; but if one swear by the Gospel, he seems to have done some great thing. To whom we shall say in like manner, Ye fools and blind! the Scriptures were written because of God, God is not because of the Scriptures. Greater therefore is God, than what is hallowed by Him.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:16-22

(non occ.) And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift.

(ord.) For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:18

Those who work in the fields of the gospel seek the hidden meaning of these passages of Scripture. We are not simply confiscating the higher parts of Scripture but rather looking toward its whole sense. As regards swearing, it is intended as a binding action, seeking to confirm the word concerning which something is sworn.Consider this analogy. Think of the altar as the heart and the temple as the whole of Scripture. The temple of God’s glory, spiritually understood, is the divinely inspired Scripture. The gold refers to the meanings it conveys. To swear is to witness to the Scriptures, as a validation and confirmation of the word we speak. Therefore we ought to profess the whole sense of Scripture as a confirmation of the sense which we invoke in all of our words.
Gold found outside the temple is not sanctified. Rather, that gold which is found in the temple is the measure of that which is outside it. Similarly the meaning which is found outside of the Scriptures is not holy, but it is contained in the meaning of the Scriptures. Only that sense of Scripture is sanctified which can be seen from within the temple itself, that is, within the whole of Scripture. The temple, that is, the reading of the Scriptures, makes a great and venerable sense, just as consecrated gold is valuable. So we ought not to swear by our own intellects to confirm our beliefs, as if we were creating witnesses that could judge according to the truth. But let us explore further the analogy of the temple, the gold and the altar. The altar is the place where a vow is sanctified. The altar in this passage is the heart of a man. What happens in the heart happens deeply within a person. Vows and gifts placed on the altar are clearly those placed upon the human heart. When you begin to pray, you place the vow of your prayer upon your heart, as if you had placed something upon the altar, so that you might offer your prayer to God.
Suppose you are ready to place an offering of psalms upon your heart, so as to offer to God an offering of psalms, accompanying yourself with a harp. Or suppose you are ready to give alms. You make an offering of alms upon your heart, just as if you had placed something on the altar, as you would offer your alms to God. Suppose you have proposed to fast in order to make an offering of your fasting upon your heart, as if you had placed something upon the altar.
In this way the heart of a man makes vows in a holy and venerable way. It is from the heart, that is, the altar, that the vow is offered to God. Therefore it is not possible for the offering of a man to be more honorable than his heart from which the offering is sent up.

Source: COMMENTARY ON MATTHEW 18

[AD 253] Origen of Alexandria on Matthew 23:19

Anyone who thinks that his own almsgiving, his own fasting, his own psalms and prayers are in themselves great and who, without good judgment, blesses them and does not reflect that it is just from such a heart that his almsgiving or psalms or prayers or fasting are offered—such a man is blind. For indeed his heart is the altar that sanctifies his offering which is the heart of the world. The heart and the conscience of such a man “do not feel remorse but have trust in God,” because his own heart has been rightly formed. He does not rely on his gifts as such or the words of his prayers or of his psalms—although they may seem well composed and chosen from the Scriptures—but on the heart rightly formed. Whoever places his own witness on the altar, that is, his own conscience and the center of his heart, such a man swears by the altar, embracing everything which is contained in it. One who swears according to what we attest to by the temple, that is, “through the whole sense of Scriptures,” such a man seems to swear according to the word and the will of God which is contained in it. Such a man in this sense swears upon the temple (upon all the Scriptures) and upon the altar (upon the whole heart), that is, an understanding of the sense of the whole of the Scriptures and upon the whole heart. The temple is the glory of God, which “we see as in a mirror darkly.” The heavens, however, are above the temple of God, in which sits the throne of God, on which we may look “with our face uncovered” when he comes.

Source: COMMENTARY ON MATTHEW 18.21

[AD 253] Origen of Alexandria on Matthew 23:20

One of the Pharisaical traditions regarded oath taking. Some were swearing by the temple, others by the gold of the temple; some by the altar, others by the gifts of the altar. The Pharisees were teaching that one who swore by the gold of the altar or by the gift of the altar was obligated, whereas one who swore by the temple or by the altar was not under obligation. Our Savior spoke against these traditions. He wished to call them back from human traditions to divine revelation. Those who hand on such traditions are blind and foolish. They do not see that what is placed in the temple is not sanctified through itself but through the Lord of the temple. That which is placed on the altar is judged already as a gift of God, which is why it is placed on the altar. It seems foolish to argue that one who swears in one way is bound and one who swears in another way is not bound. This assumes that what is sanctified is above the one who sanctifies. It seems foolish to argue that one who swears by heaven is less vulnerable than one who swears by God himself. Jesus showed them that it was equally as absurd to swear by heaven as to swear by the temple or by the altar. It is irrational to assume that one avoids punishment because he is not swearing by God but by the throne of God. Thus he spoke to the Jews prohibiting them to follow the Pharisaic tradition. Moreover, he clearly rejected the whole business of swearing at all, as if it were a superior way.

Source: COMMENTARY ON MATTHEW 17

[AD 220] Tertullian on Matthew 23:21

His hands, at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers' crimes, they do not dare even to raise them unto the Lord, for fear some Isaiah should cry out, for fear Christ should utterly shudder.

Source: On Prayer

[AD 253] Origen of Alexandria on Matthew 23:21-24

Not only among the Jews but among ourselves as well, we find people sinning in these ways. They are swallowing camels. People of this type frequently show off their religion even in the smallest of things. They are rightly called hypocrites for wanting to exploit their religiosity before men but being unwilling to undertake that very faith which God himself has justified. Therefore the imitators of the scribes and Pharisees must be dislodged and sent away from us, lest a woe touches us in the same way it touches them. The scribes could be described as those who valued nothing found in the Scriptures except its plain sense interpreted legalistically. Meanwhile they condemn those who look into the very depths of God himself. Mint and dill and cummin are only spices for food but are not themselves substantial food. What substantive food would mean in conversion would be that which is necessary for the justification of our souls—faith and love—unlike these legalisms, which are more like condiments and flavorings. It is as if a meal might be thought to consist more of condiments and flavorings than the food itself. The seriousness of judgment is neglected while great attention is given to minor matters. Spiritual exercises which in and of themselves are hardly justice are spoken of as justice and compassion and faith. It is lacking in justice to treat these small parts as the whole. When we do not offer to God the observance of all that is necessary for worship, we fail altogether.

Source: COMMENTARY ON MATTHEW 19-20

[AD 367] Hilary of Poitiers on Matthew 23:21-24

What is lost is the hidden dimension of the evil will. These hidden things of the mind bring about these distortions of the law. The law prescribes that a tenth be given, so they measure out a tenth of a measure of mint and dill but only in order that they might be thought by other men to fulfill the law. They abandon mercy and justice, faith and every form of benevolence. Yet these are the true duties of man.… God laughs at the superficial diligence of those who measure cucumbers. God laughs at our attempts to swallow camels, as if the sins of avoidance were less serious than the sins of consumption.

Source: Commentary on Matthew 24.7

[AD 444] Cyril of Alexandria on Matthew 23:21-24

“O Pharisees, you demand,” Jesus says, “perhaps the tithes of herbs and the smallest coins while you neglect the commandments, concerning which the violation is greater.” And what kind of commandments are these? Justice, that is, to judge uprightly and blamelessly; mercy, that is, genuineness toward God. For justice and mercy and faith toward God are better than the tithe and firstfruits. Therefore the God of all things says through the prophet, “And now, Israel, what does the Lord require from you but to do justice and to love and seek mercy and to be prepared to follow the Lord your God.” For the genuine faith of those being saved is seen in their exceeding readiness to follow.

Source: FRAGMENT 258.25

[AD 1107] Theophylact of Ohrid on Matthew 23:22

He calls them blind for not wanting to teach what was right, but instead valuing what was of lesser importance, and giving second place to that which was worthy of honor. For they valued the gold in the temple, the images of the Cherubim and the golden urn, more highly than they did the temple itself. Therefore they taught the people that it was of no consequence to swear by the temple, and instead they taught them to swear by the gold which is in the temple. This gold, however, was precious precisely because it was in the temple. And the Pharisees said that the gifts placed on the altar were more valuable than the altar itself. So the Pharisees even taught that if someone swore by the golden vessel, or the ox, or the sheep brought for sacrifice, and then broke his oath, he was sentenced to pay an equal amount. The Pharisees put a higher value on the gift upon the altar because of the profit they derived from sacrifices. But if some one swore by the temple and then broke his oath, he was absolved [and owed nothing, the Pharisees would say], as it was not possible to build [and pay] anything equal to the temple. And so the oath by the temple was considered to be of lesser consequence because of the Pharisees’ love of money. Under the Old Covenant, Christ does not permit the gift to be greater than the altar, but for us it is just the opposite: the altar is sanctified by the gifts, for the loaves are changed by divine grace into the very Body of the Lord Himself. Therefore the altar is sanctified by them.

[AD 253] Origen of Alexandria on Matthew 23:23-24

But because it was possible that some, hearing the Lord speak thus, might thereupon neglect paying tithes of small things, He prudently adds, These things ought ye to have done, (i. e. justice, mercy, and faith,) and not to leave the others undone, i. e. the tithing of mint, anise, and cummin.

Or, straining out a gnat, that is, putting from them small sins; swallowing a camel, that is, committing great sins, which He calls camels, from the size and distorted shape of that animal. Morally, The Scribes are those who think nothing else contained in Scripture than the bare letter exhibits; the Pharisees are all those who esteem themselves righteous, and separate themselves from others, saying, 'Come not nigh me, for I am clean.' Mint, anise, and cummin, are the seasoning, not the substantial part of food; as in our life and conversation there are some things necessary to justification, as judgment, mercy, and faith; and others which are like the seasoning of our actions, giving them a flavour and sweetness, as abstinence from laughter, fasting, bending the knee, and such like. How shall they not be judged blind who see not that it is of little avail to be a careful dispenser in the least things, if things of chief moment are neglected? These His present discourse overthrows; not forbidding to observe the little things, but bidding to keep more carefully the chief things.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 23:23-24

And because it was much less guilt to omit the tithing of herbs than a duty of benevolence, the Lord derides them, Ye blind guides, which strain out a gnat, and swallow a camel.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:23-24

The Lord had said above that they bound heavy burdens upon others, which they themselves would not touch; He now again shows how they aimed at being correct in little things, but neglected weighty matters.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:23

Here then He naturally says it, where it is tithe and almsgiving, for what does it hurt to give alms? But not to keep the law; for neither does it say thus. Therefore here indeed He says, These ought ye to have done; but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so.

For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly.

[AD 420] Jerome on Matthew 23:23-24

The Lord had commanded, that for the maintenance of the Priests and Levites, whose portion was the Lord, tithes of every thing should be offered in the temple. Accordingly, the Pharisees (to dismiss mystical expositions) concerned themselves about this alone, that these trifling things should be paid in, but lightly esteemed other things which were weighty. He charges them then with covetousness in exacting carefully the tithes of worthless herbs, while they neglected justice in their transactions of business, mercy to the poor, and faith toward God, which are weighty things.

The camel I suppose to mean the weighty precepts, judgment, mercy, and faith; the gnat, the tithing of mint, anise, and cummin, and other valueless herbs. The greater of God's commands we swallow and overlook, but show our carelessness by a religious scrupulousness in little things which bring profit with them.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:23

(Verse 23.) Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. Many precepts are given in the law that foreshadow future events. But others are open, according to the Psalmist, saying: The commandment of the Lord is clear, enlightening the eyes (Psalm 19:8), which are immediately to be desired. For example, thou shalt not commit adultery: thou shalt not steal: thou shalt not bear false witness, etc. But the Pharisees, because the Lord had commanded (let us for the present leave out the mystical understanding) tithes to be offered in the temple for the maintenance of the priests and Levites, whose portion was the Lord’s, were studious in this one thing, that the commands should be observed: but as to the other matters, whether a man should do them or not, they made little account. And from this chapter it accuses them of greed, because they eagerly demand tithes even of cheap vegetables, and neglect justice in the handling of business disputes, and mercy towards the poor, orphans, and widows, and faith in God, which are great.

Source: Commentary on Matthew

[AD 500] Desert Fathers on Matthew 23:23

A hermit was asked by a brother, ‘How do I find God? With fasts, or labour, or vigils, or works of mercy?’ He replied, ‘You will find Him in all those, and also in discretion. I tell you many have been very stern with their bodies, but have gained nothing by it because they did it without discretion. Even if our mouths stink from fasting, and we have learnt all the Scriptures, and memorized the whole Psalter, we may still lack what God wants, humility and love.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 533] Remigius of Rheims on Matthew 23:23-24

In these words the Lord shows that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin, whereas their alms profit them nothing unless they are careful to keep themselves from sin.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 23:23-24

(Mor. i. 15.) Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then strained off the gnat, when they prayed to have the seditious robber released to them; and they swallowed the camel, when they sought with shouts the death of Him who had voluntarily taken on Him the burden of our mortality.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:23-24

Or, because these covetous Priests, when any one did not bring his tithes of the smallest thing, made it a matter of grave reprehension; but when one injured his neighbour or sinned against God, they were at no pains to reprove him, careful only of their own profit, neglecting the glory of God, and the salvation of men. For to observe righteousness, to do mercy, and to have faith, these things God commanded for His own glory; but the payment of tithes He established for the support of the Priests, so that the Priests should minister to the people in spiritual things, and the people supply the Priests with carnal things. Thus is it at this time, when all are careful of their own honour, none of God's honour; they jealously protect their own rights, but will not bestow any pains in the service of the Church. If the people pay not their tithes duly, they murmur; but if they see the people in sin, they utter not a word against them. But because some of the Scribes and Pharisees, to whom He is now speaking, were of the people, it is not unsuitable to make a different interpretation; and 'to tithe' may be used as well of him who pays, as of him who receives, tithes. The Scribes then and Pharisees offered tithes of the very best things for the purpose of displaying their righteousness; but in their judgments they were unjust, without mercy for their brethren, without faith for the truth.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:24

Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these a gnat, for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He says, Straining at the gnat, and swallowing the camel. For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater.

But these things He says to show, that even before grace had come, these were not among the principal things, or among those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all.

In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them blind guides. For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads.

But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty.

[AD 420] Jerome on Matthew 23:24

(Verse 24) Blind leaders, straining out a gnat but swallowing a camel. I believe the camel refers to the understanding of the present situation, the magnitude of the teachings, judgment, mercy, and faith. The gnat, on the other hand, represents the tithing of mint, dill, cumin, and other cheap herbs. We devour and neglect these great commandments of God, while showing diligence in matters of religion that bring profit and have little importance.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 23:24

Again He reproaches them as foolish for disdaining the greater commandments while demanding strict observance of the lesser; nor do they overlook a tenth part of the cumin, but tithe that as well. And if anyone accused the Pharisees of nitpicking, they would cite the law in their defense. It would have been better and more God-pleasing if they had required discernment and mercy and faith from the people. What is discernment? To do nothing unjust or unreasonable, but rather to do everything with good judgement and with reason. Mercy follows immediately upon discernment. For he who does all things with discernment knows to whom one ought to give alms. And faith follows mercy, for he who is merciful and gives alms, has faith that he will lose nothing but will receive everything. Or, in another sense, one must show mercy but also believe in the true God. For there were many pagan Greeks who gave alms, but did not believe in the living God and did not have that faith that follows mercy. Every teacher, then, must tithe his people, that is, require from the ten senses, five bodily and five spiritual, the one tithe consisting of discernment, mercy, and faith. "These ought ye to have done," the Lord said, not to exhort them to tithe herbs, but so that He not appear to be in opposition to Moses. He calls them blind guides because by priding themselves in their teaching and extensive knowledge, they were of benefit to no one, but rather, they corrupted every one and cast them into the pit of unbelief. He says that they strain the gnat, meaning that they keep close guard over the slightest sin, while they swallow the camel, that is, disregard the great sins.

[AD 220] Tertullian on Matthew 23:25

But what reason is there in going to prayer with hands indeed washed, but the spirit foul?-inasmuch as to our hands themselves spiritual purities are necessary, that they may be "lifted up pure" from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body.

Source: On Prayer

[AD 253] Origen of Alexandria on Matthew 23:25-26

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:25-26

This passage teaches us that we should hasten to be righteous, not merely to appear so. Whoever strives only to appear righteous will cleanse his exterior and will take great care of what can be seen by others but will neglect his heart and his conscience. He fails to realize that the one who is eager to purify his interior life and his thoughts will also naturally want to give a healthy outward appearance as well. Whoever works hard on the externals but neglects his interior life, however, will inevitably be filled with avarice, lust, malice, and many other kinds of evil. For the one who is solicitous of his own interior salvation also takes care of his external, public reputation. But not everyone who cares first about his public reputation is also solicitous of his interior salvation. In this connection, it is written that “whoever sees a woman and lusts after her has committed adultery with her in his heart.” He who refrains from acts of fornication, therefore, but commits fornication by lusting in his heart is like the one who cleanses the outside of the cup and plate while the inside is left full of intemperance. Whoever performs acts of mercy for the purpose of earning human respect, doing his good deeds “to be seen by men,” also seems to cleanse only the exterior of the cup and plate but is full of intemperance and lust for vainglory within.

Source: COMMENTARY ON MATTHEW 21.28

[AD 253] Origen of Alexandria on Matthew 23:25-26

If it is proper to regard everything in the gospel according to the moral sense … we can say that it is a sort of spiritual food and spiritual drink that we receive when we read the law and the prophets in Scripture. Indeed, the language through which we take our spiritual drink and the biblical narratives on which we are nourished are the plates and cups for our food and drink. This is why we are warned not to take as much care for their outside as we do for their inside, so that our hearts might be filled with pure understanding, not merely adorned with fine rhetoric and grammar. For “the Kingdom of God does not consist in words but in power.” Whoever strives harder to dress his speech in elegant composition than to fill it with saving doctrine has cleaned only the outside, but the inside remains stained with vanity.…We can also say that the very words of the law and the prophets are the cups of spiritual drink for souls and that the plates or bowls of nourishing food for the faithful are their wise authors. The scribes and Pharisees work diligently at discerning only the external, literal meaning of these prophetic cups and plates and bowls, eager to demonstrate that the vessels themselves are pure and holy. The disciples of Christ … hasten to purify and sanctify the interior, spiritual meaning by means of knowledge and credible explanations, so that they might eat and drink the law and the prophets whose inside has been purified, desiring as they do to hear and understand the interior, mystical meaning and to go beyond the literal sense of the words.

Source: COMMENTARY ON MATTHEW 22-23

[AD 367] Hilary of Poitiers on Matthew 23:25-26

He therefore is reproving those who, pursuing an ostentation of useless scrupulosity, neglected the discharge of useful morality. For it is the inside of the cup that is used; if that be foul, what profit is it to cleanse the outside? And therefore what is needed is purity of the inner conscience, that those things which are of the body may be clean without.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 23:25-26

The law of Moses taught through the use of symbols how to maintain purity throughout life’s activities. It was the custom of the Jews, passed on to them from their ancient traditions, to wash carefully their cups and the dish that contained their food. They observed these practices to maintain their purity and to avoid contact with “sinful people.” Their aim was that they might flee from fellowship with sinners.… How much more through such practices were they preparing themselves to flee from sin itself. And yet those who were carefully observing these practices were themselves acting like robbers and violently making a profit, becoming loathsome by doing so. Therefore Jesus says this: “Flee unrighteousness, O blind Pharisee. For you fail to perceive how you are acting. For what is in the cup and dish are clean if they are not gained in an unrighteous manner. Righteousness cleanses the vessel much better than water.”

Source: FRAGMENT 117

[AD 407] John Chrysostom on Matthew 23:25-26

Note, that speaking of tithes He said, These things ought ye to have done, and not to leave the other undone: for tithes are a kind of alms, and what wrong is it to give alms? Yet said He it not to enforce a legal superstition. But here, discoursing of things clean and unclean, He does not add this, but distinguishes and shows that external purity of necessity follows internal; the outside of the cup and platter signifying the body, the inside the soul.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:25-26

In different words, but to the same purport as before, He reproves the hypocrisy and dissimulation of the Pharisees, that they showed one face to men abroad, but wore another at home. He means not here, that their scrupulousness respecting the cup and the platter was of any importance, but that they affected it to pass off their sanctity upon men; which is clear from His adding, but inwardly ye are full of ravening and uncleanness.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:25-26

(Verse 25, 26.) Woe to you, Scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and impurity. Blind Pharisee, first clean the inside of the cup and the plate, so that the outside also may be clean. In different words, with the same meaning as above, Jesus accuses the Pharisees of hypocrisy and deceit, because they pretend one thing to others outwardly, but do something different at home. Not that their superstition delayed them in the cup and dish; but that they displayed holiness to others, in their attire, in their speech, in their phylacteries, in the fringes, in the length of their prayers, and other such things, while internally they were full of the filth of vices.

Source: Commentary on Matthew

[AD 604] Gregory the Dialogist on Matthew 23:25-26

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:25-26

Or, He means that the Jews whenever they were to enter the temple or to offer sacrifice, or on any festivals, used to wash themselves, their clothes, and their vessels, but none cleansed himself from his sins; but God neither commends bodily cleanliness, nor condemns the contrary. But suppose foulness of person or of vessels were offensive to God, which must become foul by being used, how much more does He not abhor foulness of conscience, which we may, if we will, keep ever pure?

This He speaks not of the cup and platter of sense, but of that of the understanding, which may be pure before God, though it have never touched water; but if it have sinned, then though the water of the whole ocean and of all rivers have washed it, it is foul and guilty before God.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 23:26

We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed already.

Source: On Repentance

[AD 407] John Chrysostom on Matthew 23:26

But neither when He says, These ought ye to have done, and not to leave the others undone, does He say it as introducing a legal observance; away with the thought; neither with regard to the platter and the cup, when He said, Cleanse that which is within the cup and platter, that the outside of them may be clean also, does He bring us unto the old regard for little things, but on the contrary indeed, He does all things to show it to be superfluous. For He said not, Cleanse the outside of them also, but that which is within, and the outside is sure to follow.

And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to you.

But ye do the contrary, says He, observing things trifling and external, you neglect what are great and inward: whence very great mischief arises, for that thinking you have duly performed all, you despise the other things; and despising them, you do not so much as strive or attempt to perform them.

[AD 1107] Theophylact of Ohrid on Matthew 23:26

Preserving the traditions of the elders, the Pharisees would wash the cups and the plates in which their food and drink were to be placed. But they drank wine and ate food gained by extortion, so they were all the more polluted. Therefore Christ says, do not obtain wine from injustice and the inside of the cup will be clean. Or, in another sense, He is speaking not of cups and plates, but of the bodily and external condition in contrast to the inner and spiritual. For, He says, you assume a most comely appearance on the outside of the cup, that is, in your external condition, while you are full of filth within, extorting and practicing injustice. But you must cleanse the inside, that is, the soul. For the radiance of a purified soul illumines the outward appearance of a man.

[AD 220] Tertullian on Matthew 23:27

Wherefore that also must be held to be the resurrection, when a man is reanimated by access to the truth, and having dispersed the death of ignorance, and being endowed with new life by God, has burst forth from the sepulchre of the old man, even as the Lord likened the scribes and Pharisees to "whited sepulchres." Whence it follows that they who have by faith attained to the resurrection, are with the Lord after they have once put Him on in their baptism.

Source: On the Resurrection of the Flesh

[AD 253] Origen of Alexandria on Matthew 23:27-28

This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and conscience. But he who seeks to cleanse that which is within, that is, the thoughts, makes by that means the things without clean also. All professors of false doctrine are cups cleansed on the outside, because of that show of religion which they affect, but within they are full of extortion and guile, hurrying men into error. The cup is a vessel for liquids, the platter for meat. Every discourse then of which we spiritually drink, and all speech by which we are fed, are vessels for meat and drink. They who study to set forth well wrought discourse rather than such as is full of healthful meaning, are cups cleansed without; but within full of the defilement of vanity. Also the letter of the Law and the Prophets is a cup of spiritual drink, and a platter of necessary food. The Scribes and Pharisees seek to make plain the outward sense; Christ's disciples labour to exhibit the spiritual sense.

As above they are said to be full of extortion and excess, so here they are full of hypocrisy and iniquity, and are likened to dead men's bones, and all uncleanness.

For all feigned righteousness is dead, forasmuch as it is not done for God's sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls Gods, (Ps. 82:6.) but of such only as die like men.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:27

After this, He again derides them for vainglory, calling them whited sepulchers, Matthew 23:27 and unto all adding, ye hypocrites; which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spoke, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity.

But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, but their throat an open sepulchre.

Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms.

[AD 420] Jerome on Matthew 23:27-28

Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men's bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:27-28

(Verse 27, 28.) Woe to you, Scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful to people, but inside are full of dead people's bones and all uncleanness. So you also outwardly appear righteous to people, but inwardly you are full of hypocrisy and wickedness. Just as he had shown with the cup and dish, that they were clean on the outside but dirty on the inside, he now repeats the same example with tombs: how tombs are whitewashed on the outside and decorated with marble and gold and different colors, but inside they are full of dead people's bones. This is how the perverse teachers, who teach one thing and do another, demonstrate cleanliness with their clothing and humility of speech, but inside they are full of all uncleanness and desire. Finally, this expresses more clearly the very thing itself, inferring: Thus you indeed appear just to men on the outside: but within, you are full of hypocrisy and iniquity.

Source: Commentary on Matthew

[AD 500] Desert Fathers on Matthew 23:27-28

The monks praised a brother to Antony. Antony went to him and tested him to see if he could endure being insulted. When he saw that he could not bear it, he said to him, ‘You are like a house with a highly decorated outside, but burglars have stolen all the furniture by the back door.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 604] Gregory the Dialogist on Matthew 23:27-28

(Mor. xxvi. 32.) But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:27-28

Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner's soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act.

But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:28

As the scribes and Pharisees were previously called “full of robbery and intemperance,” likewise here they are said to be “full of hypocrisy and iniquity” and are compared with “the bones of the dead and all uncleanness.” Hypocrisy, because it is a counterfeit of the good, possesses nothing vital of the good it simulates, but is only its dead bones, so to speak.… If we listen with wisdom to what the present passage wants to tell us, we will understand that every simulated righteousness is a dead righteousness, hence no righteousness at all. Just as a dead man can still have the appearance of a man, even though he is in fact no longer a man, so also a dead chastity is no chastity. For any virtue is dead when it is not practiced for God but feigned on account of men. He who feigns righteousness can give the appearance of being righteous even though what he has is not righteousness at all but only a figment of righteousness, much like impersonators who can take on the appearance of another individual without thereby actually becoming the other person. The same is true concerning chastity. Because of this, men who do such things are appropriately compared with “whitewashed tombs which look beautiful from the outside,” for they give every external appearance of righteousness, even though they are full of “the bones of the dead” within.

Source: COMMENTARY ON MATTHEW 24

[AD 407] John Chrysostom on Matthew 23:28

But that they should be such persons is not so dreadful a thing (although it be dreadful), but that you, that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit has worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations does this call for, when the members of Christ have become a tomb of uncleanness? Consider how you were born, of what things you have been counted worthy, what manner of garment you have received, how you were built a temple without a breach! How fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these.

Consider that no sepulchre is made in a city, so then neither shall you be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here you are an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? Would not all have fled? Think this now likewise. For you go about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed.

Who now will pity such a one? For when thou dost not pity your own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where you slept and eat, had buried a dead body, what would you not have done? But you are burying a dead soul, not where you dine, nor where you sleep, but in the members of Christ: and are you not afraid lest a thousand lightnings and thunderbolts be hurled from above upon your head?

And how do you even dare to set foot in the churches of God, and in holy temples, having within you the savor of so much abomination? For if one bearing a dead body into the king's courts and burying it would have suffered the utmost punishment, thou setting your foot in the sacred courts, and filling the house with so much ill savor, consider what a punishment you will undergo.

Imitate that harlot who anointed with ointment the feet of Christ, and filled the whole house with the odor, the opposite to which you do to His house! For what though thou be not sensible of the ill savor? For this most of all is the grievous part of the disease; wherefore also you are incurably diseased, and more grievously than they that are maimed in their bodies, and become fetid. For that disease indeed is both felt by the sick and is without any blame, nay even is deserving of pity; but this of hatred and punishment.

Since then both in this respect it is more grievous, and from the sick not being sensible of it as he ought to be; come, give yourself to my words, that I may teach you plainly the mischief of it.

But first listen to what you say in the Psalm, Let my prayer be set forth in Your sight as incense. When then not incense, but a stinking smoke arises from you, and from your deeds, what punishment do you not deserve to undergo?

What then is the stinking smoke? Many come in gazing about at the beauty of women; others curious about the blooming youth of boys. After this, do you not marvel, how bolts are not launched, and all things are not plucked up from their foundations? For worthy both of thunderbolts and hell are the things that are done; but God, who is long-suffering, and of great mercy, forbears awhile His wrath, calling you to repentance and amendment.

What doest thou, O man? Are you curiously looking after women's beauty, and do you not shudder at thus doing despite unto the temple of God? Does the church seem to you a brothel, and less honorable than the market-place. For in a market-place indeed you are afraid and ashamed to appear to be looking after any woman, but in God's temple, when God Himself is discoursing unto you, and threatening about these things, you are committing whoredom and adultery at the very time in which you are being told not to do this. And do you not shudder, nor stand amazed?

These things do the spectacles of wantonness teach you, the pest that is so hard to put down, the deleterious sorceries, the grievous snares of the thoughtless, the pleasurable destruction of the unchaste.

Therefore the prophet also blaming you, said, Your eyes are not good, neither is your heart.

It were better for such men to be blind; it were better to be diseased, than to abuse your eyes for these purposes.

It were meet indeed that you had within you the wall to part you from the women; but since you are not so minded, our fathers thought it necessary by these boards to wall you off; since I hear from the elder ones, that of old there were not so much as these partitions; For in Christ Jesus there is neither male nor female. And in the apostle's time also both men and women were together. Because the men were men, and the women women, but now altogether the contrary; the women have urged themselves into the manners of courtezans, but the men are in no better state than frantic horses.

Heard ye not, that the men and women were gathered together in the upper room, and that congregation was worthy of the heavens? And very reasonably. For even women then practised much self-denial, and the men gravity and chastity. Hear, for instance, the seller of purple saying, If you have judged me to be faithful to the Lord, come in, and abide with me. Hear the women, who went about with the apostles, having taken unto themselves manly courage, Priscilla, Persis, and the rest; from whom our present women are as far removed as our men from their men.

For then indeed even travelling into far countries women brought not on themselves evil report; but now even though brought up in a chamber, they hardly escape this suspicion. But these things arise from their decking of themselves, and their luxury. Then the business of those women was to spread the word; but now to appear beauteous, and fair, and comely in countenance. This is glory to them, this salvation; but of lofty and great works they do not even dream.

What woman exerts herself to make her husband better? What man has taken to himself this care to amend his wife? There is not one: but the woman's whole study is upon the care of ornaments of gold, and raiment, and the other adornments of the person, and how to increase their substance; but the man's both this, and others more than this, all however worldly.

Who, when about to marry, inquires about the disposition and nurture of the damsel? No one; but straightway about money, and possessions, and measures of property of various and different kinds; like as if he were about to buy something, or to settle some common contract.

Therefore they do even so call marriage. For I have heard many say, such a man has contracted with such a woman, that is, has married. And they offer insult to the gifts of God, and as though buying and selling, so do they marry, and are given in marriage.

And writings there are, requiring greater security than those about buying and selling. Learn how those of old married, and imitate them. How then did they marry? They inquired about ways of life, and morals, and virtue of the soul. Therefore they had no need of writings, nor of security by parch ment and ink; for the bride's disposition sufficed them in the place of all.

I therefore entreat you likewise not to seek after wealth and affluence, but a good disposition, and gentleness. Seek for a pious and self-denying damsel, and these will be to you better than countless treasures. If you seek the things of God, these others will come also; but if you pass by those, and hasten unto these, neither will these follow.

But such a man, one will say, became rich by his wife! Are you not ashamed of bringing forward such examples? I had ten thousand times sooner become a poor man, as I have heard many say, than gain wealth from a wife. For what can be more unpleasing than that wealth? What more painful than the abundance? What more shameful than to be notorious from thence, and for it to be said by all, such a man became rich by a wife? For the domestic discomforts I pass by, all that must needs result from hence, the wife's pride, the servility, the strifes, the reproaches of the servants. The beggar, the ragged one, the base one, and sprung of base. Why, what had he when he came in? Do not all things belong to our mistress? But thou dost not care at all about these sayings, for neither are you a freeman. Since the parasites likewise hear worse things than these, and are not pained wherefore neither are these, but rather pride themselves in their disgrace; and when we tell them of these things, Let me have, says one of them, something pleasant and sweet, and let it choke me. Alas! The devil, what proverbs has he brought into the world, of power to overturn the whole life of such persons. See at least this self-same devilish and pernicious saying; of how much ruin it is full. For it means nothing else than these words, Have thou no regard to what is honorable; have thou no regard to what is just; let all those things be cast aside, seek one thing alone, pleasure. Though the thing stifle you, let it be your choice; though all that meet you spurn you, though they smear your face with mire, though they drive you away as a dog, bear all. And what else would swine say, if they had a voice? What else would filthy dogs? But perhaps not even they would have said such things, as the devil has persuaded men to rave.

Wherefore I entreat you, being conscious of the senselessness of such words as these, to flee such proverbs, and to choose out those in the Scriptures that are contrary to them.

But what are these? Go not, it is said, after your lusts, and refrain yourself from your appetites. Sirach 18:30 And, touching an harlot again, it is said in opposition to this proverb, Give not heed to a bad woman: for honey drops from the lips of a woman that is an harlot, which, for a season, is luscious unto your throat; but afterwards you shall find it more bitter than gall, and sharper than a two-edged sword. Unto these last then let us listen, not unto those. For hence indeed spring our mean, hence our slavish thoughts, hence men become brutes, because in everything they will follow after pleasure according to this proverb, which, even without arguments of ours, is of itself ridiculous. For after one is choked, what is the gain of sweetness?

Cease, therefore, to set up such great absurdity, and to kindle hell and unquenchable fire; and let us look steadfastly (at length though late) as we ought, unto the things to come, having put away the film on our eyes, that we may both pass the present life honestly, and with much reverence and godly fear, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

[AD 407] John Chrysostom on Matthew 23:28

You have been counted worthy to become temples of God. But you have instead suddenly become more like sepulchers, having the same sort of smell. This is dreadful. It is extreme wretchedness that one in whom Christ dwells and in whom the Holy Spirit has worked such great works should turn out to be a sepulcher, a place for death. What wretchedness is this? What mourning and lamentation does this call for! The members of the body of Christ have become a tomb of uncleanness? Remember your sonship and how you were born. Consider of what things you have been counted worthy. Recall what sort of garment you received in baptism. You were intended to be a temple without fault, beautiful, not adorned with gold or pearls but with the spirit that is more precious than these. You are hardly ready to appear in the city above if you remain a sepulcher below. For if here this is forbidden, much more there. Even here you are an object of scorn. You carry around a dead soul. You are shunned. Be honest. If anyone were to go around carrying about a dead body, wouldn’t everyone else rush for cover! Wouldn’t they all flee? But this is what you are like. You go about carrying a corpse far more grievous than this. It is a soul deadened by sins, a soul paralyzed.

Source: THE GOSPEL OF MATTHEW, HOMILY 73.3

[AD 1107] Theophylact of Ohrid on Matthew 23:28

This analogy, too, has the same meaning as that of the preceding. For they were eager to appear comely in their external condition, just like tombs that are whitened with lime and chalk, but within they are full of every uncleanness, and of dead and rotting works.

[AD 253] Origen of Alexandria on Matthew 23:29-31

Without just cause He seems to utter denunciations against those who build the sepulchres of the Prophets; for so far what they did was praiseworthy; how then do they deserve this woe?

And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical meaning, honour the bodies of the Prophets, and set in the letter as in a sepulchre; and are called Pharisees, i. e. 'cut off,' as it were cutting off the soul of the Prophets from their body.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:29-31

(Hom. lxxiv.) He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing that in process of time the memory of this their audacious wickedness should perish.

What kind of accusation is this, to Call one the son of a murderer, who partakes not in his father's disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:29

Not because they build, nor because they blame the others, does He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke says, you do allow because ye build; for, Woe unto you, says He, for you build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and you allow the deeds of your fathers, for they indeed killed them, and you build their sepulchers. Luke 11:47-48 For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them.

[AD 407] John Chrysostom on Matthew 23:29

Jesus did not pronounce woe upon them because they blamed others or because they build monuments. Rather, he pronounces woe because while pretending to condemn those who killed the prophets, they do worse. They witness against themselves. As for evidence that their adorning of monuments is a pretense, Luke says, “Woe to you! For you build the tombs of the prophets whom your fathers killed. So you are witnesses and consent to the deeds of your fathers; for they killed them, and you build their tombs.” Their purpose was not to honor those that were slain but to make a show of the murders. They are afraid lest, when the tombs had perished by time, the proof of their daring should fade away. They set up these buildings as a kind of trophy, priding themselves in the daring deeds of those men and displaying them. This is what is reproved by the Lord.

Source: THE GOSPEL OF MATTHEW, HOMILY 74.1

[AD 420] Jerome on Matthew 23:29-32

(Verse 29 onwards) Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, and you say, 'If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.' Thus you bear witness against yourselves that you are sons of those who murdered the prophets. In the most skillful syllogism, they are proven to be the offspring of murderers, while they themselves, by the opinion of goodness and glory among the people, build tombs for the prophets whom their forefathers killed, and they say, 'If we had lived in that time, we would not have done what our fathers did.' However, even if they do not say it in words, they speak through their actions by ambitiously and magnificently building monuments to the slain, whom they do not deny were killed by their forefathers.

And you, fulfill the measure of your fathers. Having proven with the previous words that they were the children of murderers and those who killed the prophets, he now concludes what he wanted and puts forth the final part of the syllogism. And you, fulfill the measure of your fathers. What was lacking for them, you complete. They killed the servants, you crucify the Lord. They killed the prophets, you kill him who was preached by the prophets.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 23:29-31

By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death.

Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:29-31

But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.

Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come? O foolish man, what boots this posthumous memory, if, where you are, you are tortured, and where you are not there you are praised? While He corrects the Jews, He instructs the Christians; for had these things been spoken to the former only, they would have been spoken, but not written; but now they were spoken on their account, and written on ours. When one, besides other good deeds, raises sacred buildings, it is an addition to his good works; but if without any other good works, it is a passion for worldly renown. The martyrs joy not to be honoured with money which has caused the poor to weep. The Jews, moreover, have ever been adorers of saints of former times, and contemners, yea persecutors, of the living. Because they could not endure the reproaches of their own Prophets, they persecuted and killed them; but afterwards the succeeding generation perceived the error of their fathers, and thus in grief at the death of innocent Prophets, they built up monuments of them. But they themselves in like manner persecuted and put to death the Prophets of their own time, when they rebuked them for their sins. This is what is meant, And ye say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.

What they thought in their hearts, that they spoke by their deeds. Christ lays bare here the natural habit of all wicked men; each readily apprehends the other's fault, but none his own; for in another's case each man has an unprejudiced heart, but in his own case it is distorted. Therefore in the cause of others we can all easily be righteous judges. He only is the truly righteous and wise who is able to judge himself. It follows, Wherefore ye be witnesses unto yourselves, that you are the children of them which killed the Prophets.

The character of the parents is a witness to the sons; if the father be good and the mother bad, or the reverse, the children may follow sometimes one, sometimes the other. But when both are the same, it very rarely happens that bad sons spring of good parents, or the reverse, though it be so sometimes. This is as a man is sometimes born out of the rule of nature, having six fingers or no eyes.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 23:30

Once the prophets had departed this life, their bodies were in the tomb but their souls and spirits were in the “realm of the living.” Accordingly, the historical narrative of the prophetic writings is to be regarded as the body but their spiritual meaning and the inner truth as the soul and spirit which inhabits history. It is not improper then for us to consider the “tombs of the prophets” to be the letters on the pages of their books, in which the narrative lays as though it were a body placed in a tomb. Those persons therefore who receive and understand the spiritual meaning of the prophetic writings and the truth hidden within them have the soul and spirit of the prophets and are themselves made into a sort of realm of the living prophets.… Those who neither seek nor accept the spiritual meaning but attend only to the simple, historical narrative study the bodies of the prophets in the letters and pages of the books, as though in so many tombs. Such persons were the Pharisees, who were rightly called Pharisees (that is, the “separated”) because they separated the spiritual meaning of the prophets from their bodily history, as though expelling the prophets’ souls from their bodies, killing them and rendering them devoid of soul and spirit. It was also right for the Pharisees to be called “hypocrites,” because they built and adorned only the tombs of the prophets which contained their bodily history, which is to say that they studied only the letter of their writings and books. They did not understand that those who study dead bodies (the historical narrative) may seem to act with reverence toward the memory of the prophets but are in fact being most irreverent. Their attempts to defend themselves against the charge of being associated with “those who killed the prophets” and to prove themselves innocent only add to the crimes of “those who killed the prophets,” thereby filling up the “measure” of the iniquity of their fathers by not believing in Christ, whom the prophets proclaimed not through the historical sense of their writings but through the spiritual sense.

Source: COMMENTARY ON MATTHEW 27

[AD 407] John Chrysostom on Matthew 23:30

or the things that you now dare to do, show that you do these things also in this spirit. For, though ye speak the contrary, says He, as condemning them, as, for instance, We should not, if we had been in their days, have been partakers with them; yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He has expressed it.

[AD 407] John Chrysostom on Matthew 23:30

And you yourselves continue to do these things in this spirit. Though you may speak to the contrary, you still do them. You say, “If we had lived in the days of our fathers we would not have taken part with them in shedding the blood of the prophets.” Yet your own disposition is evident. Even as you are unfolding your intention, you are already expressing it, however disguised. So Jesus adds, “Thus you witness against yourselves, that you are the sons of those who murdered the prophets.” If you are the son of a murderer but do not partake of the mind of your father, you yourself are not to blame. But if you do so partake, you have an affinity with his wickedness.

Source: THE GOSPEL OF MATTHEW, HOMILY 74.1

[AD 407] John Chrysostom on Matthew 23:31

And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.

[AD 444] Cyril of Alexandria on Matthew 23:31

We will carefully investigate what the Savior says. The forefathers of the Jews killed the holy prophets who were transmitting the divine word to them in those times. They surely have become witnesses for some of them, because the prophets are now revered and honored. They have placed crowns on their heads or assign … honor to their tombs as to holy things, for believing the prophets to be holy men, they have become the judges of those who have killed them. For by honoring them in this way, they have spoken against those who killed them, and through these things they accuse them of having acted wickedly. But though they agreed to condemn the murders committed by their own forefathers, they were about to become threshing floors for the same kind of evils, indeed, to things even worse. They “killed the author of life” and added to their impieties against him other murders, those of his holy apostles. For while one scrutinizes the sins of others, making a decision according to one’s innate reason, one sees the wickedness and censures it.… He who is led into similar passions is like a blind man carried away.

Source: FRAGMENT 260.6

[AD 1107] Theophylact of Ohrid on Matthew 23:31

He deplores them, not for building tombs for the prophets, for that is pleasing to God, but for doing these things in pretence, and for passing judgement on their fathers while doing worse things themselves, and exceeding them by far in malice. They lie brazenly when they say, "If we had been in the days of our fathers, we would not have killed the prophets," for they were rabid with desire to kill the Master of the prophets. Therefore Christ says:

[AD 253] Origen of Alexandria on Matthew 23:32-36

And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical meaning, honour the bodies of the Prophets, and set in the letter as in a sepulchre; and are called Pharisees, i. e. 'cut off,' as it were cutting off the soul of the Prophets from their body.

They fill up the measure of their fathers' sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them.

Or the Scribes who are sent by Christ, are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions. The simple words of the Gospel are sufficient for salvation. But the Scribes of the Law do yet scourge the Scribes of the New Testament, by detracting from them in their synagogues; and the heretics also, who are spiritual Pharisees, with their tongues murder the Christians, and persecute them from city to city, sometimes in the body, sometimes also in the spirit, seeking to drive them from their own city of the Law, the Prophets, and the Gospel, into another Gospel.

A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour's birth, going into the temple, stood to pray in this place of the virgins. And when they who knew that she had borne a Son were hindering her, Zacharias said, that forasmuch as she was still a virgin, she was worthy of the place of the virgins. Whereupon, as though he manifestly were contravening the Law, he was slain there between the temple and the altar by the men of that generation; and thus this word of Christ is true which He spake to those who were standing there, whom ye slew.a

Zacharias is interpreted 'The memory of God.' Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the blessing of God that we retain the memory of God. Also the memory of God is slain by the wicked, when the Temple of God is polluted by the lustful, and His altar defiled by the carelessness of prayers. Abel is interpreted 'mourning.' He then who does not receive that, Blessed are they that mourn, sheds the blood of Abel, that is, puts away the truth of wholesome mourning. Some also shed, as it were, the blood of the Scriptures by putting aside their truth, for all Scripture, if it is not understood according to its truth, is dead.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 23:32

The form of judgment is perfect; the understanding and idea of equity are instilled in each of us by nature so that the more fully the ideal of equity is known, the less need there is for the forgiveness of iniquity. The people of the law killed all the prophets. They had become inflamed with hatred toward them because of the harshness of their reproaches, since the prophets had publicly called them thieves, murderers, adulterers and sacrilegious. Moreover, because they had denounced the Jews as unworthy of the kingdom of heaven and because they taught that the Gentiles would be the heirs of the covenant of God, they afflicted the prophets with a variety of other punishments. The descendants, however, repudiated the deeds of their fathers, honoring the prophets’ books, decorating their tombs, restoring their sepulchers and attesting by these forms of respect that they were not culpable of the crimes of their fathers.

Source: Commentary on Matthew 24.8

[AD 367] Hilary of Poitiers on Matthew 23:32-36

Because then they will fill up the measure of their fathers' purposes, therefore are they serpents, and an offspring of vipers.

That is, the Apostles, who, as foretelling things to come, are Prophets; as having knowledge of Christ, are wise men; as understanding the Law, are Scribes.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:32

Then, because He was searching their temper of mind, which is to the more part obscure, He does, from those things also which they were about to perpetrate, which would be manifest to all, establish His words.

Fill ye up therefore the measure of your fathers, Matthew 23:32 not commanding, but declaring beforehand, what was to be, that is, His own murder.

Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, We would not have been partakers with them, (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them serpents, and generation of vipers, and saying, How shall you escape the damnation of hell, at once perpetrating such things, and denying them, and dissembling your purpose?

Then rebuking them more exceedingly from another cause also, He says, I will send unto you prophets, and wise men, and scribes, and some of them shall you kill and crucify, and some of them shall you scourge in your synagogues. For that they should not say, Though we crucified the Lord, yet from the servants we should have refrained, if we had been then; Behold, He says, I send servants also to you, prophets likewise themselves, and neither will you spare them. But these things He says, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.

And besides what has been said, He shows them to be also exceedingly vainglorious. For when they say, If we had been in the days of our fathers, we should not have been partakers with them, they spoke out of vainglory, and were practising virtue in words only, but in their works doing the contrary.

You serpents, you generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begot them. For He shows that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.

But these things He says, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, How can you flee from the damnation of hell, when following them that have committed such acts?

[AD 407] John Chrysostom on Matthew 23:32-36

He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shows that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be.

Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.

Moreover, He names Abel, to show that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.

And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.

Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.

For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:32-36

The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers.

Or, as the Apostle writes to the Corinthians (1 Cor. 12.) that there are various gifts among Christ's disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak; others Scribes taught in the Law; of whom Stephen was stoned, Paul killed, Peter crucified, and the disciples of the Apostles beaten, in the Acts; and they persecuted them from city to city, driving them out of Judæa, that they might go to the Gentiles.

Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which says that his offerings were accepted by God. But we must enquire who is this Zacharias, son of Barachias, because we read of many Zachariases; and that we might not mistake, here it is added, whom ye slew between the temple and the altar. Some say that it is that Zacharias who is the eleventh among the twelve Prophets, and his father's name agrees to this, but when he was slain between the temple and the altar, Scripture does not mention; but above all, in his time there were scarce 'even the ruins of the temple. Others will have it to be Zacharias the father of John.

But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, that is, in the court of the temple. (2 Chron. 24:21.) But that Zacharias was not the son of Barachias, but of Jehoiada the Priest. But Barachias in our language is interpreted 'Blessed of the Lord,' so that the righteousness of Joiada the Priest is expressed by this Hebrew word. But in the Gospel which the Nazarenes use, we find written 'son of Joiada' instead of son of Barachias.

The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, The generation of the righteous shall be blessed. (Ps. 112:2.) And of the bad it is said in the present passage, Generation of vipers. These then, because they did against the Apostles like things as Cain and Joas, are described as of one generation.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 23:32-36

It should be enquired too how He says, to the blood of Zacharias, since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 23:32-36

That is, all the vengeance due for the shedding of the blood of the righteous.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:32-36

He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me what you are about to do; but you do not therein bid him do it, but show him that you are aware of his manæuvres. And in fact they went beyond the measure of their fathers; for they put to death only men, these crucified God. But because He stooped to death of His own free choice, He does not lay on them the sin of His death, but only the death of the Apostles and other holy men. Whence also He said, Fill up, and not Fill over; for a just and merciful Judge overlooks his own wrongs, and only punishes those done to others.

He calls them offspring of vipers, because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their deeds. He says, How shall ye escape the damnation of hell? By building the tombs of the saints? But the first step of piety is to love holiness, the next, to love the saints; for it is not reasonable in him to honour the righteous, who despises righteousness. The saints cannot be friends to those to whom God is an enemy. Shall ye be saved by a mere name, because ye seem to be among God's people! Forasmuch as an open enemy is better than a false friend, so is he more hateful to God, who calls himself the servant of God, and does the commands of the Devil. Indeed, before God he who has resolved to kill a worm is a murderer before the deed is done, for it is the will that is rewarded for good, or punished for evil. Deeds are evidence of the will. God then does not require deeds on His own account that He may know how to judge, but for the sake of other men, that they may perceive that God is righteous. And God affords the opportunity of sin to the wicked, not to make them sin, but to manifest the sinner; and also to the good He gives opportunity to show the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of showing their purposes, Behold, I send unto you Prophets, and wise men, and Scribes.

As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked in every generation from the foundation of the world had deserved to suffer, came upon that last generation of the Jews which rejected Christ. Or thus; Assail the righteous of former saints, yea, of all the saints, could not merit that so great grace as was given to men in Christ; so the sins of all the wicked could not deserve so much evil as came upon the Jews, that they should suffer such things as these suffered from the Romans, and that in after time every generation of them to the end of the world should be cast off from God, and be made a mock by all the Gentiles. For what is there worse than to reject and in such sort to put to death the Son coming in mercy and lowliness! Or thus; Nations and states when they sin are not thereupon immediately punished by God, but He waits for many generations; but when He sees fit to destroy that state or nation, He then seems to visit upon them the sins of all former generations, and one generation suffers the accumulation of all that former generations have deserved. Thus this generation of the Jews seems to have been punished for their fathers; but in truth they suffered not for others, but on their own account.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 23:32-36

(ord.) He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:33

For as those beasts are like their parents, in the destructiveness of their venom, so also are you like your fathers in murderousness.

[AD 420] Jerome on Matthew 23:33

(v. 33) Serpents, ((Al. additur et)) offspring of vipers, how can you escape the judgment of Gehenna? This very thing John the Baptist also said (Luke III). Therefore, just as vipers give birth to vipers, so you, he says, are born of murderers fathers, are murderers.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 23:33

The punishment of all the murders committed in the past will fall on the last generation of murderers according to a certain pattern, although God speaking through the prophet does say that “the fathers will not die for the sins of the children” … and indeed, “each will die for his own sin.” What then should we think about this? How can a later generation be punished for the murders committed by others, concerning whom Christ says these things? Won’t Cain be punished for the murder of Abel?… How is it that these poor souls will be subjected to the punishment due to all these people? For God is not unjust but is the righteous judge, powerful and patient, according to the testimony of the Scripture. Therefore we think there is a certain intention contained within the things that have been spoken that applies to the present case and helps us to fit one thing to another. Let it be taken for granted then that this may be so in the present case. Let us say that they have become robbers in that land. These men were plundering the surrounding villages and killing their inhabitants. But the prince of the realm did not immediately strip them of the ruler’s sword. Rather, he was eager to teach them differently through the use of threats.… But I suppose someone of the last who have been cruelly punished will say that they have received the penalty due to all.… You will also understand something such as this concerning God. For God was extremely patient in the preceding times until he deemed it necessary to set a boundary on his longsuffering. For it was also necessary that the divine anger fall upon these. On the one hand, they continued to sin against people and their fellow servants. On the other hand, they killed the Lord of all. Not that it is for this reason that he harshly punished the last ones but that it is astonishing that he has borne patiently with them to the present time.

Source: FRAGMENT 261.13

[AD 1107] Theophylact of Ohrid on Matthew 23:33

He neither bids them nor impels them towards their plan to kill Him when He says, "Fill ye up also the measure of your fathers." Rather, this is what He means: since you are serpents and the offspring of such fathers, and have been plunged into such malice that you are incurable, in a short time you will be eager to outdo your fathers when you kill Me. For you shall have attained to the ultimate degree of malice when you fulfill and complete the bloodletting which your fathers omitted. Being such, how shall you escape eternal torments?

[AD 253] Origen of Alexandria on Matthew 23:34

The unfruitful scribes of the law are different from the scribes who were sent by Christ on account of the gospel, in whose work the spirit vivifies but the letter does not kill, as does the letter of the law. Those who follow the letter of the law incur faithlessness and vain superstitions. Those who follow the letter of the gospel (i.e., its simple narrative), however, are saved. For the literal story of the gospel itself is sufficient for the salvation of the more simple among us. And if you see scribes of the law and Pharisees acting not only against “wise men” of the gospel and “prophets” of Christ but also against the “scribes” of the new covenant, you will see how (insofar as they are able) they kill the prophets of Christ and crucify the scribes and scourge them with slanderous speech in their synagogues. It is common to hear how the sects, the so-called spiritual men of the Pharisees, use their tongues like whips to scourge Christians with curses and to pursue them “from town to town,” sometimes bodily, sometimes spiritually, wanting to expel them from their own town, which is the law and prophets and the gospel and the apostles, and to drive them by deceitful means into another, foreign town, which is another gospel.

Source: COMMENTARY ON MATTHEW 27

[AD 407] John Chrysostom on Matthew 23:34

And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present.

[AD 420] Jerome on Matthew 23:34

(Verse 34.) Therefore, behold, I send to you prophets and wise men and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from town to town. And so upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. At the same time, observe the Apostle writing to the Corinthians (1 Cor. VII), that there are various gifts of the disciples of Christ; some are prophets, who preach the coming things; some are wise, who know when they should speak; some are scribes, most learned in the Law, from whom Stephen was stoned, Paul was killed, Peter was crucified, the disciples were whipped in the Acts of the Apostles: and they were persecuted from city to city; driven out of Judea, so that they might migrate to the Gentile people.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 23:34

He reproves them for saying falsely, "If we had been in the days of our fathers, we would not have killed the prophets." For "Behold," He says, "I send unto you prophets and wise men, and scribes," but you will kill them. He is speaking of the apostles, for the Holy Spirit adorned the apostles with teachings and made them scribes, that is, teachers of the people, and prophets filled with all wisdom. "I send," He says, thus showing His divine authority.

[AD 420] Jerome on Matthew 23:35-36

(Verses 35, 36.) So that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar. Truly I tell you, all these things will come upon this generation. Regarding Abel, there is no doubt that he is the one whom his brother Cain killed. But the righteousness of Zechariah is not only confirmed now by the judgment of the Lord, but also by the testimony of Genesis (Gen. IV), where the offerings accepted by God are narrated. We inquire who this Zacharias son of Barachiah is, because we have read of many Zachariases. And so that no opportunity for error might be given, it has been added: whom you have killed between the temple and the altar. Different things are read in different places, and I ought to present the opinions of different authors. Some say that it is Zacharias son of Barachiah, who is the eleventh among the twelve prophets, and that the name of the father agrees with him; but where he was killed between the temple and the altar, Scripture does not speak: especially since during his time there were hardly any ruins of the temple. Some suggest that Zacharias is the father of John, approving this based on certain apocryphal dreams, stating that he was killed because he preached the coming of the Savior. However, since this does not have authority from the Scriptures, it is dismissed with the same ease with which it is proven. Others believe this Zacharias to be the one who was killed by King Joash of Judah between the temple and the altar, as the history of the Kings narrates. But it should be noted that this Zacharias is not the son of Barachiah, but the son of Jehoiada the priest. And Scripture also reports: He did not remember the kindness Joash, his father, had shown him (2 Chronicles 24:22). Therefore, if we consider Zachariah and the place where he was killed, we wonder why he is called the son of Barachiah and not Joiada. Barachiah in our language means blessed by the Lord, and the righteousness of the priest Joiada is demonstrated in the Hebrew language. In the Gospel used by the Nazarenes, we find written that he is the son of Joiada instead of Barachiah. The simpler brethren among the ruins of the temple and the altar, or at the exits of the gates that lead to Siloam, pointing to the red stones, consider them to be polluted with the blood of Zechariah. We do not condemn the error that stems from hatred of the Jews and devotion to the faith. Let us briefly explain why the blood of the righteous Abel to the son of Barachiah is sought from that generation, even though neither of them killed him. The rule of the Scriptures is to present two generations, of the good or the evil, that is, one for each individual. Let us take examples of good things: Who shall ascend into the mountain of the Lord? or who shall rest in his holy mountain? (Ps. 23:3) And when he has described those who are going to ascend into the mountain of the Lord, who were of different ages, afterward he adds: This is the generation of them that seek the Lord, that seek the face of the God of Jacob. And in another place concerning all the saints: The generation of the righteous shall be blessed. (Ps. 112:2) But concerning the wicked, as in the present place: The generation of vipers. And all things will be required from this generation. And in Ezekiel, when he described the sins of the land, the prophetic word added: If Noah, and Job, and Daniel were found there, I will not forgive the sins of that land (Ezek. 14:14): All the righteous who would be like them in virtues, by Noah and Job and Daniel, wanting to be understood. Therefore, those who have done similar things to Cain and Joash against the apostles are referred to as being from the same generation.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 23:35

Because we read about so many Zechariahs in Scripture, we need to inquire into the identity of this particular Zechariah, the son of Barachiah. Lest we mistake him for another, the Gospel specifies “whom you killed between the sanctuary and the altar.” Yet there remains a variety of diverse opinions on this question, each of which ought to be considered. Some say that this Zechariah the son of Barachiah is the eleventh of the twelve minor prophets. Although their fathers share the same name, however, they cannot be the same persons because the prophet Zechariah was never said to have been killed between the sanctuary and the altar and especially because the temple had just recently been destroyed in the prophet’s time. Others want us to believe that this Zechariah is the father of John the Baptist, killed because he proclaimed the advent of the Savior on the basis of something he had dreamed. Because this theory doesn’t have the authority of Scripture, however, it can be disproven as easily as it can be proven. Still others maintain that this is the Zechariah who was killed between the sanctuary and the altar by Joash the king of Judah, as is chronicled in the book of Kings. But that Zechariah was the son of Jehoida the priest, not Barachiah, as the Scripture relates: “Joash did not remember the good which Jehoida, Zechariah’s father, had done for him.”

Source: COMMENTARY ON MATTHEW 4.23.35

[AD 407] John Chrysostom on Matthew 23:36

See by how many things He has warned them. He said, You condemn your fathers, in that you say, We would not have been partakers with them; and this is no little thing to shame them. He said, While ye condemn them, you do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He has reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. For all these things shall come, He says, upon this generation.

He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? We would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.

Heardest thou not Lamech saying, Of Lamech vengeance shall be taken seventy times sevenfold; Genesis 4:24 that is, I am deserving of more punishment than Cain. Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God says elsewhere, Requiting the sins of fathers upon children for the third and fourth generation of them that hate me. Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.

But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Do you not know what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who yourself condemnest your fathers, how is it you do worse? For moreover even ye yourselves have declared that He will miserably destroy those wicked men. Matthew 21:41 What favor then will you have after this, committing such things after such a sentence?

But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.

But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them prophets, and wise men, and scribes, even hereby again taking away every plea of theirs. For you cannot say, He says, You sent from among the Gentiles, and therefore we were offended; but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, For this cause do I send prophets and scribes. This did the prophets also lay to their charge, saying, They mingle blood with blood, and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He says to Noah likewise, I will require all blood that is shed. Genesis 9:5 And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.

Oh the love of God towards man! That though He foreknew they would profit nothing, He still does His part. For I will send, He says, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, We should not have been partakers with our fathers. For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He means the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He says, Verily, verily I say unto you, All these things shall come upon this generation; that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself has committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.

[AD 407] John Chrysostom on Matthew 23:36

Mark how well he has forewarned them. Even after he has pointed out their hypocrisy, they claim that they would not have shed the blood of the prophets. Jesus shamed them thoroughly, saying, “While you condemn them, you do things worse. These things shall not be without punishment.” He thus implants in them fear beyond words. He reminds them of hell. Then because that was to come, he brought home to them the terrors as even present. “Truly I say to you, all this will come upon this generation.” He added also unspeakable severity to the vengeance, saying that they shall suffer more grievous things than all these. Yet in no way did this cause them to be corrected. But if anyone ask why they will suffer more grievously than all, we would say, Because they have first committed more grievous things than all, and by none of the things that have been done to correct them have they been brought to a sound mind.

Source: THE GOSPEL OF MATTHEW, HOMILY 74.2

[AD 1107] Theophylact of Ohrid on Matthew 23:36

. He says that upon the Jews then alive shall come all the blood shed unrighteously. For they shall be punished more severely than their fathers because they did not amend their lives after receiving such examples. For Lamech too was punished more than Cain, although he had not killed a brother, because he did not learn from the example of Cain (Gen. 4:23-24). All blood, He says, from Abel to Zachariah shall come upon you. It was appropriate that He mentioned Abel, for as Abel was slain out of envy, so Christ too was envied. Which Zachariah is mentioned here? Some say that it is he who is numbered among the twelve prophets; others say that he is the father of the Forerunner. For there is an account handed down to us, according to which Zachariah, when he was high priest, had Mary the Mother of God stand in the temple in the place of the virgins even after she had given birth to Christ. The Jews were vexed at this and killed him for ranking among the virgins a woman who had given birth. But it is nothing to be wondered at if the father of the Forerunner also had a father named Baruch, as did one of the twelve prophets who was called the son of Baruch. For it is likely that just as they shared the same name, so did their fathers.

[AD 253] Origen of Alexandria on Matthew 23:37-39

He calls them children of Jerusalem, just as we call each generation of citizens the sons of the preceding generation. And He says, How often, though it is well known that once only did He teach the Jews in the body, because Christ was ever present in Moses, and in the Prophets, and in the Angels, ministering to human salvation in every generation. Whosoever shall not have been gathered in by Him shall be judged, as though he had refused to be gathered in.

In like manner to all such as would not be gathered under His wings Christ speaks this threat; Behold, your house is left unto you desolate; i. e. your soul and your body. But if any one of you will not be gathered under the wings of Christ, from the very time when he shall have refused to be so gathered, (by a mental rather than a bodily act,) he shall no more see the beauty of the word, till repenting of his evil purpose he shall say, Blessed is He that cometh in the name of the Lord. And the word of the Lord then comes with a blessing upon a man's heart, when one is turned to God.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 23:37

He was soon to rain calamitous blows on Jerusalem because of its bloodthirsty nature. For that very reason Jesus accuses it of possessing a murderous disposition. For he says it kills the prophets and stones the ones sent to it. So often [the city] could have obtained mercy, but it does not desire it. How many times he demonstrated this, on many occasions and to many descendants, as when he brought back the people from captivity. But through their sins they continually scattered themselves. By speaking of wings and shelter Jesus teaches in a way appropriate for God and illustrates the meaning of Moses’ words through a human comparison. “He spread his wings and welcomed them.” And David: “But the children of men take refuge in the shadow of your wings.” For when Satan scattered them on one side into idolatry and on the other into a love for pleasure, he sent prophets to them. Then through himself he came that he might gather them together “into one.” But they could not bear to remain under his protection. “For I,” he says, “like a loving hen always held you to draw you to myself, but you had no desire for this. You scattered yourself through your constant sinning and drew away from God.” But this is a prolific hen who has many children. She ardently loves and cares for her children and willingly gives herself for them.

Source: FRAGMENT 121

[AD 407] John Chrysostom on Matthew 23:37-39

For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.

The Lord next turns to address the city, desiring to instruct His hearers thereby. O Jerusalem, Jerusalem: this repetition of the name is a mark of compassion and intense love.

Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, How often would I have gathered thy children together? as much as to say, Notwithstanding, these thy murders have not alienated Me from thee, but I would have taken thee to Me, not once or twice, but many times. The strength of His affection He shows by the comparison of a hen.

Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, Behold, your house is left unto you desolate.

Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. Henceforth, means from the time of His crucifixion.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:37

Then He directs His speech unto the city, in this way too being minded to correct His hearers, and says, O Jerusalem, Jerusalem! Matthew 23:37 What means the repetition? This is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He does in the prophets also, using these words, I said, Turn thou unto me, and she returned not. Jeremiah 3:7

Then having called her, He tells also her blood-stained deeds, Thou that killest the prophets, and stone them that are sent unto you, how often would I have gathered your children together, and you would not, in this way also pleading for His own dealings; not even with these things have you turned me aside, nor withdrawn me from my great affection toward you, but it was my desire even so, not once or twice, but often to draw you unto me. For how often would I have gathered your children together, even as a hen gathers her chickens, and you would not. And this He says, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.

[AD 407] John Chrysostom on Matthew 23:37

Then he directs his speech at the city, yet with the intention of correcting his hearers. He says, “O Jerusalem, Jerusalem!” Why the repetition? This is the speech of one who at the same time pities, bemoans and greatly loves this city. The emotive quality is like a woman who is much beloved and forever loved, yet who had despised the one who loved her. Now on the point of her punishment, just as the punishment is about to be inflicted, he pleads for her. The prophets also had similar words when they said, “Turn to me, and she did not return.”Then having called her, he tells also her bloodstained deeds, she who has been “killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, but you would not!” In this way Jesus is also pleading his own case. But even with all this you have turned me aside. Yet I have not withdrawn my great affection toward you. It was my desire often to draw you to myself, but you would not.
Jerusalem is defeating itself by its sins. Yet what affection remains. With what warmth is his affection expressed, as a mother for her brood. Everywhere in the prophets is this same image of the wings, both in the song of Moses and in the Psalms, indicating his great protection and care.
“But you would not,” he says, so “behold, your house is forsaken and desolate,” stripped of the protection which comes from me.
It surely was this same one who had been protecting the city, and holding it together and preserving it, who had found it necessary to chasten his beloved. So now a punishment is appointed, one that brings exceeding dread and implies the entire overthrow of the city.

Source: THE GOSPEL OF MATTHEW, HOMILY 74.3

[AD 420] Jerome on Matthew 23:37-39

By Jerusalem He means not the stones and buildings, but the dwellers there, over whom He laments with the feeling of a Father.

I say unto you, Ye shall not see Me, &c. That is to say, Unless ye shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, ye shall not see My face. Thus the Jews have a time allowed for their repentance. Let them confess Him blessed who cometh in the name of the Lord, and they shall then behold Christ's face.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 23:37

(Verse 37.) Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you: how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling! Jerusalem, He calls not the stones and buildings of the city, but the inhabitants, whom He mourns for with a fatherly affection, as we also read in another place that He wept upon seeing her (Luke 19). And in saying, how often I have longed to gather your children together, He testifies that all the prophets sent by Himself were rejected. We also read in the song of Deuteronomy the image of a chicken gathering its chicks under its wings: As an eagle protects its nest and desires its young, spreading its wings, it receives and carries them on its feathers (Deut. XXXII, 11).

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 23:37-39

(Quæst. Ev. i. 36.) This species has the greatest affection for its brood, insomuch that when they are sick the mother sickens also; and what you will hardly find in any other animal, it will fight against the kite, protecting its young with its wings. In like manner our mother, the Wisdom of God, sickened as it were in the putting on the flesh, according to that of the Apostle, The weakness of God is stronger than men, (1 Cor. 1:25.) protects our weakness, and resists the Devil that he should not make us his prey.

(Ench. 97.) Where is that omnipotence, by the which He did whatsoever pleased Him both in heaven and in earth, if He would have gathered the children of Jerusalem and did not? Was it not that she would not that her children should be gathered by Him, and yet He did, notwithstanding, gather those of her children whom He would?

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 23:37-39

(non occ.) Let heretics then cease to assign to Christ a beginning from the Virgin; let them leave off to preach one God of the Law and another of the Prophets.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 23:37-39

Foreseeing the destruction of the city, and the blow it would receive from the Romans, He called to mind the blood of the saints which had been, and should yet be, shed in it. Thou killedst Esaias who was sent unto thee, and stonedst my servant Jeremias; thou dashedst out the brains of Ezechiel by dragging him over stones; how shalt thou be saved, which wilt not suffer a physician to come nigh thee? And He said not, Didst kill and stone; but, Killest, and Stonest; that is, This is a common and natural practice with thee to kill and stone the saints. She did to the Apostles the same things which she had once done to the Prophets.

As the body, when the spirit departs, first becomes cold, and then decays and decomposes; so also your temple, when God's Spirit shall have withdrawn, shall be first filled with strife and anarchy, and after shall come to ruin.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 23:38-39

“For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’ ” This is the language of one that loves earnestly. He is poignantly appealing to them in relation to the judgment that is to come. He is not merely warning them concerning their past follies. He is now speaking of the future day of his second coming.So did this occur? Did they not see him from that time? He was speaking of the time up to his crucifixion.
They had been continually accusing him of being a foe to God. He can do nothing now but show them who he is, as Son of the Father, in full accord with the Father’s will. He indicates himself to be the very one expected by the prophets. This is why he uses the same words as did the prophets. In this way he intimated both his resurrection and his second coming. He made all this plain even to the utterly unbelieving but even more surely to all who would worship him.

Source: THE GOSPEL OF MATTHEW, HOMILY 74.3

[AD 407] John Chrysostom on Matthew 23:38

But ye would not, He says. Behold your house is left desolate, Matthew 23:38 stripped of the succor which comes from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity.

[AD 420] Jerome on Matthew 23:38

Verse 38. Behold, your house shall be left desolate. This very thing Jeremiah had already said in the person of Jeremiah: I have forsaken my house, I have cast off my inheritance: my inheritance is become to me as a lion in the forest. We see with our eyes the house of the Jews left desolate, that is, that temple which shone more brightly, because it lost its inhabitant Christ, and, desiring to seize the inheritance, killed the heir.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 23:38-39

That which has been spoken possesses an interpretation that comes through the vision of faith. For when “the fullness of the nations come in” and they believe in Christ, then the Jews who believe after these things see the beauty of the divine nature of Christ. They behold the Father in the Son and declare him to be the Redeemer proclaimed through the prophets, whom the prophets previously mentioned as coming in the name of the Lord. For the other prophets did not come in the name of the Lord. For they were saying, “The Lord says these things” and “I am the servant of the Lord, and I worship the God of heaven.”

Source: FRAGMENT 264.13

[AD 407] John Chrysostom on Matthew 23:39

And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming does He here speak.

What then? Did they not see Him from that time? But it is not that hour which He means in saying, Henceforth, but the time up to His crucifixion.

For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets.

And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming.

For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then.

But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.

Wherefore let us, while it is time, practise what is good. For like as they henceforth derived no advantage from their knowledge, even so neither shall we ourselves from our repentance for our wickedness. For neither to the pilot, when the bark is sunk in the sea from his remissness, will there remain anything more; nor to the physician, when the sick man is gone; but each of these must before the end devise, and execute all things, so as to be involved in no danger, nor shame; but after this, all is unprofitable.

Let us also then, while in sickness, send for physicians, and lay out money, and exert unceasing diligence, that having risen up from our affliction, we may depart hence in health.

And as much care as we exert about our servants, when their bodies are sick, so much let us show forth upon ourselves, when our soul is diseased. And indeed we are nearer to ourselves than our servants, and our souls are more necessary than those bodies, but nevertheless it were well if we exert at least an equal diligence. For if we do not this now, when gone, thenceforth we may obtain nothing more in the way of plea.

Who is so wretched, one may say, as not to show even as much thought as this? Why this is the marvellous thing, that we are held in so little esteem with our ownselves, that we despise ourselves more than our servants. For when our servants are sick of a fever, we send for physicians, and make a separation in the house, and compel them to obey the laws of that art; and if these are neglected, we are displeased with them, and set persons to watch them, who will not, even should they wish them, suffer them to satiate their desire; and if they who have the care of these persons should say, that medicines must be procured at great cost, we yield; and whatsoever they may enjoin, we obey, and we pay them hire for these injunctions.

But when we are sick (or rather there is no time when we are not sick), we do not so much as call in the physician, we do not lay out money, but as though some ruffian, and enemy, and foes were concerned, so do we disregard our soul. And these things I say, not finding fault with our attention towards our servants, but thinking it meet to take at least as much care of our souls. And how should we do? One may say. Show it to Paul when ill; call in Matthew; let John sit by it. Hear from them, what we ought to do that is thus ill, they will surely tell, and will not conceal. For they are not dead, but live and speak. But does the soul take no heed to them, being weighed down by the fever? Do thou compel it, and awaken its reasoning power. Call in the prophets. There is no need to pay money to these physicians, for neither do they themselves demand hire for themselves, nor for the medicines which they prepare do they drive you to the necessity of expense, except for almsgiving; but in everything else they even add to your possessions; as, for instance, when they require you to be temperate, they deliver you from unseasonable and wrong expenses; when they tell you to abstain from drunkenness, they make you wealthier. Do you see the skill of physicians, who besides health, are supplying you also with riches? Sit down therefore by them, and learn of them the nature of your disease. For instance, do you love wealth, and greedy gain, like as the fevered love water? Listen at any rate to their admonitions. For like as the physician says to you, If you will gratify your desire, you will perish, and undergo this or that; even so also Paul: They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition. 1 Timothy 6:9

But are you impatient? Hear him saying, Yet a little while, and He that comes will come, and will not tarry. Hebrews 10:37 The Lord is at hand, be careful for nothing; Philippians 4:5-6 and again, The fashion of this world passes away. 1 Corinthians 7:31

For neither does he command only, but also soothes, as a physician should. And like as they devise some other things in the place of cold things, so does this man draw off the desire another way. Do you wish to be rich, says he; let it be in good works. Do you desire to lay up treasure? I forbid it not at all; only let it be in Heaven.

And like as the physician says, that what is cold is hurtful to teeth, to nerves, to bones; so he too, more briefly indeed, as heedful of brevity, yet far more, clearly and more powerfully, says, For the love of money is the root of all evils. 1 Timothy 6:10

Of what then should one make use? He tells this also: of contentedness instead of covetousness. For contentment, he says, with godliness is great gain. 1 Timothy 5:6 But if you are dissatisfied, and desirest more, and art not yet equal to cast away all superfluous things, he tells also him that is thus diseased, how he ought to handle these things too. That they that rejoice in wealth, be as though they rejoiced not; and they that have, as though they possessed not; and they that use this world, as not abusing it. 1 Corinthians 7:30-31

Do you see what manner of things he enjoins? Will you call in also another physician besides? To me at least it seems well. For neither are these physicians like those of the body, who often, while vying one with another, overwhelm the sick man. But not so these, for they have regard to the health of the sick, not to their own vainglory. Be not then afraid of the number of them; one Master speaks in all, that is, Christ.

See, for instance, another again entering in, and saying severe things concerning this disease, or rather it is the Master by him; For you cannot serve God and mammon. Matthew 6:24 Yea, says he, and how will these things be? How shall we cease from the desire? Hence may we learn this also. And how shall we know? Hear him saying this too: Lay not up for yourselves treasures upon the earth, where moth and rust does corrupt, and where thieves break through and steal. Matthew 6:19

Do you see how by the place, by the things that waste there, He draws men off from this desire that is here, and rivets them to Heaven, where all things are impregnable? For if you transfer your wealth there where neither rust nor moth corrupts, nor thieves break through and steal, you will both expel this disease, and establish your soul in the greatest abundance.

And together with what we have said, He brings forward an example also to teach you moderation. And like as the physician, to alarm the sick man says, that such a one died from the use of cold water; so does He also bring in the rich man, Matthew 19:16 laboring indeed, and longing for life and health, but not able to attain thereto, because of having set his heart on covetousness, but going away empty. And besides this man, another is shown to you again by another evangelist, he that was in torment, Luke 16:24-26 and was not master so much as of a drop of water. Then showing that His injunctions are easy, He says, Behold the fowls of the air. Matthew 6:26 But being compassionate, He suffers not even the rich to despair. For the things which are impossible with men, are possible with God, Luke 18:27 says He. For though thou be rich, the physician is able to cure you. For neither was it wealth that He took away, but to be slave of riches, and a lover of greedy gain.

How then is it possible for the rich man to be saved. By possessing his goods in common with them that are in need, being such as Job was, and exterminating out of his soul the desire of more, and in no points going beyond real need.

He shows you together with these this selfsame publican also, that was grievously oppressed by the fever of covetousness, quickly set free from it. For what more sordid than a publican? Nevertheless, the man became indifferent to wealth from obeying the laws of the physician. For indeed He has for His disciples such persons as these, that were sick of the same diseases as we are, and have recovered their health quickly. And He shows us each, in order we may not despair. See at least this publican. Mark again another, a chief of the publicans, who promised four fold indeed for all that he had extorted, and the half of all that he possessed, that he might receive Jesus.

But are you on fire with exceeding desire for riches. Have the possessions of all men instead of your own. For indeed I give you, He says, more than you seek, in opening to you the houses of the wealthy throughout the world. For whosoever has forsaken father or mother, or lands, or house, shall receive an hundredfold. Matthew 19:29 Thus will you not enjoy more abundant possessions only, but you will even remove this grievous thirst altogether, and wilt endure all things easily, so far from desiring more, not seeking often even necessary things. Thus does Paul suffer hunger, and is held in honor more than when he ate. Forasmuch as a wrestler also, when striving, and winning crowns, would not choose to give up and to be in repose; and a merchant who has entered on sea voyages would not desire to be afterwards in idleness.

And we therefore, if we should taste as we ought of spiritual fruits, shall thenceforth not even account the things present to be anything, being seized by the desire of the things to come as with some most noble intoxication.

Let us taste of them, therefore, that we may both be delivered from the turmoil of the things present, and may attain the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be the glory and the might, now and ever, and world without end. Amen.

[AD 420] Jerome on Matthew 23:39

(Verse 39) For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.' He is speaking to Jerusalem and to the people of Judaea. However, this verse, in which even infants and nursing babies used at the entrance of the Lord's Savior in Jerusalem, when they said, 'Blessed is he who comes in the name of the Lord, hosanna in the highest,' is taken from the 117th psalm, which clearly is written about the coming of the Lord. And what he says, he wants this to be understood: Unless you repent (Luke 13), and confess that I am the one about whom the Prophets sang, the Son of the almighty Father, you will not see my face. The Jews have been given a time of repentance: let them confess the blessed one who comes in the name of the Lord, and let them contemplate the face of Christ.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 23:39

. Twice He says the name Jerusalem, pitying and calling out to her with compassion. For as a lover vehemently justifies himself to his beloved, intending to punish her for having spurned him, so Christ accuses Jerusalem of being a murderess. And many times He desired to show mercy to her but she did not want it, but trusted in the devil who scattered her and led her away from the truth which unites, and she did not accept the Lord who gathers together. For there is nothing which disbands and scatters us from God so readily as does sin; just as there is nothing which gathers us back to God as readily as does a good conscience. He gave the example of the hen to show His affection. But as you do not want My affection, I leave the temple empty and abandoned. From this let us learn that God inhabits the temples for our sake, but when we have forsaken God, then the temples are abandoned [by God] as well. Therefore "Ye shall not see Me henceforth" until the second coming. But then, willing or not, you will fall prostrate before Him and say, "Blessed is He that cometh." Understand "henceforth" to mean "after the crucifixion" and not at that time at which He was speaking these things. For they saw Him many times after He said this, but after the crucifixion they did not see Him, nor would they see Him until the moment of His second coming.