Church Fathers Commentary Luke 7

Titus of Bostra: When He had strengthened His disciples with more perfect teaching, He went to Capernaum to work miracles there. As it is said, When he had ended all his sayings, he entered into Capernaum.

St. Augustine of Hippo: Here we must understand that He did not enter before He had finished these sayings, but it is not mentioned what space of time passed between the end of His discourse and His entry into Capernaum. For in that interval, the leper was cleansed, an account Matthew introduced in its proper place.

St. Ambrose of Milan: But having finished His teaching, He rightly instructs them to follow the example of His precepts, for immediately the servant of a Gentile centurion was presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, was not mistaken, because he would have died had he not been healed by Christ.

Eusebius of Caesarea: Although that centurion was strong in battle and a commander of Roman soldiers, his personal servant lay sick at his house. Considering the wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sent to Him as to God, not looking to the visible instrument through which He interacted with people. As it follows, And when he heard of Jesus, he sent to him...

St. Augustine of Hippo: How then can it be true what Matthew relates, that a certain centurion came to him, seeing that he himself did not come? We can resolve this if we carefully consider that Matthew used a common figure of speech. For if someone's arrival is often described as happening through intermediaries, then their "coming" can certainly be understood in the same way.

Therefore, it was not without reason that Matthew, wishing to speak briefly, said that the centurion himself came to Christ rather than those by whom he sent his message. Since the centurion had gained access to our Lord through others, the more he believed, the nearer he came.

St. John Chrysostom: How is it that Matthew tells us the centurion said, I am not worthy that you should enter under my roof, while Luke says here that he begs Him to come? It seems to me that Luke is showing us the flattery of the Jews. We can imagine that when the centurion wanted to go himself, the Jews held him back, persuading him by saying, "We will go and bring him." This is why their request is full of flattery, for it follows, But when they came to Jesus, they begged him earnestly, saying that he was worthy.

They should have said, "He himself was willing to come and ask You, but we detained him, seeing the affliction and the man lying in the house." In this way, they would have highlighted the greatness of his faith. But, out of envy, they would not reveal the man's faith, so that the One to whom they prayed would not seem to be someone great. As for the point where Matthew represents the centurion as not being an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew and yet still have built a synagogue.

The Venerable Bede: But in this they show that they were accustomed to use the words "church" and "synagogue" to mean not only the assembly of the faithful, but also the place where they assembled.

Eusebius of Caesarea: The elders of the Jews indeed asked for favors based on a small sum spent on the synagogue, but the Lord revealed Himself not for this reason, but for a higher one, wishing, in truth, to create faith in all people by His own power. As it follows, Then Jesus went with them.

St. Ambrose of Milan: He certainly did not do this because He was unable to heal from a distance, but so that He might set an example of His humility for them to imitate. He would not go to the nobleman's son, so that He would not appear to be showing deference to wealth. He went immediately here, so that He would not seem to have despised the humble position of a centurion’s servant.

But the centurion, setting aside his military pride, puts on humility, being both willing to believe and eager to show honor. As it follows, And when he was not far from the house, he sent friends to him, saying, "Do not trouble yourself, for I am not worthy that you should enter under my roof." He supposed that health was given to people by the power of God, not of man. The Jews argued for his worthiness, but he confessed himself unworthy not only of the benefit but even of receiving the Lord into his home.

St. John Chrysostom: For as soon as he was free from the meddling of the Jews, he then sent a message, saying, "Do not think I failed to come to You out of carelessness; rather, I considered myself unworthy to receive You in my house."

St. Ambrose of Milan: But Luke well says that friends were sent by the centurion to meet our Lord, so that by coming himself he would not seem to both trouble our Lord and demand a repayment for his good deeds. Hence it follows, Therefore I did not even think myself worthy to come to you. But say the word, and my servant will be healed.

St. John Chrysostom: Here observe that the centurion held a right opinion concerning the Lord; he did not say, "pray," but "command." And, fearing that Christ might refuse out of humility, he adds, For I also am a man set under authority...

The Venerable Bede: He says that although he is a man under the authority of a tribune or governor, he still has command over his subordinates. This implies that Christ, who is God, is much more able to accomplish whatever He wishes, not only by His physical presence but also through the service of His angels. For the weakness of the flesh and the hostile powers were to be overcome by both the word of the Lord and the ministry of angels. And to my servant, "Do this," and he does it.

St. John Chrysostom: We must note here that this word, Fac [Latin for "Do it"], signifies a command given to a servant. So when God wished to create man, He did not say to the Only-Begotten, "Make man," but, Let us make man, so that the unified phrasing would reveal the equality of the agents. Because the centurion understood the greatness of Christ's authority, he therefore said, say the word. For I also say to my servant. But Christ does not blame him; instead, He affirms his request, as it follows, When Jesus heard these things, he marveled.

The Venerable Bede: But who had worked this very faith in him, except the One who marveled at it? Even if someone else had done it, why would He, who foreknew all things, marvel? Therefore, when the Lord marvels, it signifies that we also should marvel. For when such feelings are attributed to God, they are not signs of a surprised mind, but of a master who is teaching.

St. John Chrysostom: But so that you may see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Truly I tell you, I have not found such great faith, not even in Israel.

St. Ambrose of Milan: Indeed, if you read it as, "In no one in Israel have I found such great faith," the meaning is simple and easy. But if you read it according to the Greek, "Not even in Israel have I found such great faith," then this kind of faith is ranked higher than even that of the most elect—those who see God.

The Venerable Bede: But he is not speaking of the Patriarchs and Prophets of ancient times, but of the people of that present age. The centurion's faith is preferred to theirs because they were instructed in the precepts of the Law and the Prophets, while he, with no one to teach him, believed of his own accord.

St. Ambrose of Milan: The master's faith is proven, and the servant's health is restored, as it follows, And those who were sent, returning to the house, found the servant well who had been sick. It is possible, then, for a master's good deed to benefit his servants, not only through the merit of his faith but also through the practice of discipline.

The Venerable Bede: Matthew explains these events more fully, saying that when our Lord said to the centurion, "Go your way; and as you have believed, so be it done for you," the servant was healed in that same hour. But it is the custom of the blessed Luke to shorten or even intentionally pass over whatever he sees clearly described by the other Evangelists, while more carefully explaining what he knows they have omitted or only touched upon briefly.

St. Ambrose of Milan: Mystically, the centurion’s servant signifies the Gentile people, who were enslaved by the chains of sinful bondage and diseased with deadly passions, and who are to be healed by the Lord's mercy.

The Venerable Bede: The centurion, whose faith is preferred to Israel's, represents the elect from the Gentiles. Just as he was attended by his hundred soldiers, they are exalted by their perfection in spiritual virtues. For the number one hundred, which is transferred from the left hand to the right, is often used to signify the heavenly life. These, then, must pray to the Lord for those who are still oppressed with fear in a spirit of bondage.

But we Gentiles who believe cannot come to the Lord ourselves, since we are unable to see Him in the flesh. Instead, we ought to approach by faith. We must send the "elders of the Jews"—that is, through our pleading prayers, we must gain as patrons the great leaders of the Church who have gone before us to the Lord. They, bearing witness that we care for building up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for His salvation is near to those who fear Him. And whoever rightly uses the law of nature, by doing the good that he knows, draws near to Him who is good.

St. Ambrose of Milan: But the centurion did not wish to trouble Jesus. For the One whom the Jewish people crucified, the Gentiles desire to keep safe from harm. And, regarding a mystery, he saw that Christ was not yet able to pierce the hearts of the Gentiles.

The Venerable Bede: The soldiers and servants who obey the centurion represent the natural virtues, which many who come to the Lord will bring with them in great abundance.

Theophylact of Ohrid: Or, to look at it another way: the centurion can be understood as someone who stood out among many in wickedness, as he possesses many things in this life—that is, he is occupied with many affairs and concerns. He has a servant, which is the irrational part of the soul—that is, the part of anger and sinful desire. He speaks to Jesus through the Jews as mediators—that is, through thoughts and words of confession—and immediately his servant was made whole.

St. Cyril of Alexandria: The Lord joins one miracle to another. In the former instance, He came when called for, but in this, He came uninvited, as it is said, And it came to pass the day after that he went into a city called Nain.

The Venerable Bede: Nain is a city in Galilee, about two miles from Mount Tabor. By divine counsel, large crowds were accompanying the Lord so that there might be many witnesses of such a great miracle. Hence it follows, And his disciples went with him, and much people.

Gregory of Nyssa: We learn the proof of the resurrection not so much from the words as from the works of our Savior, who, by beginning His miracles with the less wonderful, prepared our faith for far greater ones. First, in the grievous sickness of the centurion’s servant, He bordered on the power of resurrection. Afterward, with a higher power, He led people to believe in the resurrection when He raised the widow’s son, who was being carried out for burial, as it is said, Now when he came near to the gate of the city, behold, there was a dead man carried out, the only son of his mother.

Titus of Bostra: But someone might say of the centurion’s servant that he was not about to die. So that such a person might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was with her.

Gregory of Nyssa: He has told us the sum of misery in a few words. The mother was a widow and had no further hope of bearing children; she had no one to look to in place of the one who was dead. She had nursed him alone; he alone made her home cheerful. He alone was all that is sweet and precious to a mother.

St. Cyril of Alexandria: These were sufferings that excite compassion and might well move one to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.

The Venerable Bede: It is as if He said, "Cease weeping for one who is dead, whom you will soon see rise again alive."

St. John Chrysostom: But when He who consoles the sorrowful bids us to stop weeping, He is telling us to receive consolation concerning those who are now dead by hoping for their resurrection. But life, meeting death, stops the funeral bier, as it follows, And he came.

St. Cyril of Alexandria: He performs the miracle not only with a word but also by touching the bier, so that you might know that the sacred body of Christ is powerful for the salvation of humanity. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses. Just as iron applied to fire does the work of fire, so the flesh, when it is united to the Word who gives life to all things, itself becomes life-giving and the banisher of death.

Titus of Bostra: But the Savior is not like Elijah mourning over the son of the widow of Zarephath, nor like Elisha who laid his own body upon the body of the dead, nor like Peter who prayed for Tabitha. He is none other than He who calls those things which are not as though they were, who can speak to the dead as to the living, as it follows, And he said, Young man.

Gregory of Nyssa: When He said, "Young man," He signified that he was in the flower of his age, just ripening into manhood. He was the one who, only a little while before, was the delight of his mother's eyes, just entering the time of marriage, the heir of her family, the branch of her succession, the staff of her old age.

Titus of Bostra: But immediately, the one to whom the command was given arose. For the divine power is irresistible; there is no delay, no need for urgent prayer, as it follows, And he that was dead sat up and began to speak, and he gave him to his mother. These are the signs of a true resurrection, for a lifeless body cannot speak, nor would the mother have carried her dead and lifeless son back to her house.

The Venerable Bede: The Evangelist rightly testifies that the Lord is first moved with compassion for the mother and then raises her son. This was so that in the one case He might set before us an example of piety for our imitation, and in the other He might build up our faith in His wonderful power. Hence it follows, And there came a fear on all, and they glorified God...

St. Cyril of Alexandria: This was a great thing, coming from an unfeeling and ungrateful people. For a short time later, they would neither esteem Him as a prophet nor admit that He did anything for the public good. But no one who lived in Judea was ignorant of this miracle, as it follows, And this rumor of him went forth throughout all Judea.

St. Maximus the Confessor: It is worthy of remark that seven resurrections are related before our Lord’s. The first was that of the son of the widow of Zarephath; the second, the Shunammite’s son; the third was caused by the bones of Elisha; the fourth took place at Nain, as is related here; the fifth, the daughter of the ruler of the synagogue; the sixth, Lazarus; and the seventh at Christ’s passion, when many bodies of the saints arose. The eighth is that of Christ, who, being free from death, remained as a sign that the general resurrection to come in the eighth age will not be dissolved by death, but will abide forever.

The Venerable Bede: Allegorically, the dead man carried outside the city gate in the sight of many signifies a person made senseless by the deadening power of mortal sin. He no longer conceals his soul’s death within his heart but proclaims it to the world through the evidence of his words or deeds, as if through the city gate. For the gate of the city, I suppose, is one of the bodily senses. And he is rightly said to be the only son of his mother, for there is one mother composed of many individuals—the Church. And every soul that remembers it is redeemed by the death of the Lord knows the Church to be a widow.

St. Ambrose of Milan: For this widow, surrounded by a great crowd, seems to be more than the woman who was deemed worthy to obtain the resurrection of her only son by her tears. She represents the Church, who by her own tears recalls the younger generation from the funeral procession back to life, and who is forbidden to weep for one to whom resurrection was promised.

The Venerable Bede: Or, the dogma of Novatian is crushed, who, endeavoring to do away with the purification of the penitent, denies that mother Church, weeping for the spiritual extinction of her sons, ought to be consoled by the hope of their restoration to life.

St. Ambrose of Milan: This dead man was carried on the bier to the grave by the four material elements. Yet there was hope of his rising again because he was carried on wood. Although wood did not benefit us before, after Christ touched it, it began to profit us for life, as a sign that salvation was to be extended to the people by the wood of the cross. For we lie lifeless on the bier when either the fire of immoderate desire bursts forth, or a cold dampness breaks out, and through the sluggish state of our earthly body, the vigor of our minds grows dull.

The Venerable Bede: Or, the coffin on which the dead man is carried is the uneasy conscience of a desperate sinner. Those who carry him to be buried are either unclean desires or the allurements of his companions. They stood still when our Lord touched the bier because the conscience, when touched by the dread of judgment from on high, often checks its carnal lusts. The conscience, checking also those who unjustly praise it, returns to itself and answers its Savior’s call to life.

St. Ambrose of Milan: If, then, your sin is so heavy that you cannot wash it out yourself with your own penitential tears, let mother Church weep for you, with the multitude standing by. Soon you will rise from the dead and begin to speak the words of life. They all will be in awe (for by the example of one, all are corrected), and they will also praise God who has given us such great remedies for escaping death.

The Venerable Bede: But God has visited His people not only through the one incarnation of His Word, but by continually sending It into our hearts.

Theophylact of Ohrid: By the widow, you may also understand a soul that has lost her husband, the divine Word. Her son is the mind, which is carried out beyond the city of the living. His coffin is the body, which some have indeed called the tomb. But the Lord, by touching him, raises him up, causing him to become young again. Rising from sin, he begins to speak and teach others, for before this, he would not have been believed.

St. Cyril of Alexandria: Certain of His disciples told the holy Baptist about the miracle that was known to all the inhabitants of Judea and Galilee, as it follows: And they told John, etc.

The Venerable Bede: Not, it seems to me, with a simple heart, but provoked by envy. For in another place they also complain, Rabbi, he that was with you beyond Jordan, behold, the same baptizes, and all men come to him.

St. John Chrysostom: But we are most drawn to Him when we have fallen into difficult situations. Therefore, after being cast into prison, John took the opportunity to send his disciples to Christ just when they were most in need of Him. For it follows: And John, calling two of his disciples, sent them to Jesus, saying, Are you he that should come? etc.

The Venerable Bede: He does not say, "Are you the One who has come?" but rather, Are you the one who is to come? The meaning is: "Tell me, as I am to be slain by Herod and am about to descend into hell, whether I should announce You to the souls below as I have announced You to those above? Or is this not fitting for the Son of God, and are you going to send another for these sacred rites?"

St. Cyril of Alexandria: But we must completely reject such an opinion. For nowhere do we find the Holy Scriptures stating that John the Baptist foretold the coming of our Savior to the souls in hell. It is also true that the Baptist was not ignorant of the wonderful mystery of the incarnation of the Only-Begotten. He would have also known, among other things, that our Lord was going to preach the Gospel to those in hell after He had tasted death for all, both the living and the dead. But since the word of holy Scripture declared that Christ would come as the Lord and Chief, while others were sent as servants before Him, the Lord and Savior of all was therefore called "He who comes" or "Who is to come" by the prophets. This is according to the Scriptures: Blessed is he who comes in the name of the Lord, and, A little while, and he who is to come shall come, and will not tarry. The blessed Baptist, therefore, taking this name as it were from Holy Scripture, sent some of his disciples to ask whether He was indeed "He who comes," or "Who is to come."

St. Ambrose of Milan: But how could it be that he, who said of Him, Behold, him who takes away the sins of the world, would still not believe Him to be the Son of God? For it is either presumption to ignorantly attribute a divine action to Christ, or it is unbelief to have doubted concerning the Son of God. However, some suppose that John himself, being so great a prophet, did acknowledge Christ; yet, not out of doubt but out of piety, he disbelieved that He whom he believed was to come would actually die. Therefore, he doubted not in his faith but in his piety, just as Peter did when he said, Be it far from you, Lord; this shall not be to you.

St. Cyril of Alexandria: Or, he asks the question as a matter of divine economy. As the forerunner, he knew the mystery of Christ’s passion. But so that his disciples might be convinced of the Savior's great excellence, he sent the more discerning among them, instructing them to inquire and learn from the Savior's own words whether He was the one who was expected, as it is added: But when the men were come to him, they said, John the Baptist has sent us to you, saying, Are you He...? etc.

But Christ, knowing as God the intention with which John had sent them and the reason for their coming, was at that very time performing many miracles, as it follows: And in that same hour he cured many of their infirmities, etc. He did not say to them directly, "I am he," but rather led them to the certainty of the fact, so that they might receive faith in Him, with their reason confirming it, and return to the one who sent them.

Hence, He did not answer their words, but the intention of the one who sent them, as it follows: And Jesus answering said to them, Go your way, and tell John what things you have seen and heard. It is as if He said, "Go and tell John the things which you have heard through the Prophets, but have now seen accomplished by Me." For He was then performing the very things the Prophets prophesied He would do, as it is added: For the blind see, the lame walk.

St. Ambrose of Milan: This is surely an ample testimony that the Prophets acknowledged the Lord. For of the Lord Himself it was prophesied that the Lord gives food to the hungry, raises up them that are bowed down, looses the prisoners, opens the eyes of the blind, and that he who does these things shall reign forever. Such, then, are the signs not of human, but of divine power.

But these are found seldom, if at all, before the Gospel. Tobit alone received sight, and this was the cure of an angel, not of a man. Elijah raised the dead, but he prayed and wept, and then restored him. Elisha brought about the cleansing of a leper, yet in that case the cause was not so much in the authority of his command as in the foreshadowing of the mystery.

Theophylact of Ohrid: These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart.

The Venerable Bede: And, what is no less than these, the poor have the Gospel preached to them. This means the poor are enlightened by the Spirit with hidden treasures, so that there might be no difference between the rich and the poor. These things prove the trustworthiness of the Master, since all who can be saved by Him are equal.

St. Ambrose of Milan: But still, these are only slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death, and His burial. Hence, He adds, And blessed is he who shall not be offended in me. For the cross can cause offense, even to the elect, but there is no greater testimony than this of a divine person. For there is nothing that seems to surpass human nature more than for one to offer Himself for the whole world.

St. Cyril of Alexandria: Or else, He wished by this to show that whatever was passing through their hearts could not be hidden from His sight. For they were the ones who were offended at Him.

St. Ambrose of Milan: But we have said before that, mystically, John was the type of the Law, which was the forerunner of Christ. John, then, sends his disciples to Christ so that they might obtain the fullness of their knowledge, for Christ is the fulfillment of the Law.

Perhaps those disciples represent the two nations: one, the Jews, who believed; and the other, the Gentiles, who believed because they heard. They wished, then, to see, because blessed are the eyes that see. But when they come to the Gospel and find that the blind receive their sight, the lame walk, they will say, "We have seen with our own eyes," for we seem to see for ourselves the One whom we read about.

Or perhaps, through the agency of a certain part of our Body, we all seem to have traced the course of our Lord’s passion, for faith comes from the few to the many. The Law, then, announces that Christ will come; the writings of the Gospel prove that He has come.

St. Cyril of Alexandria: The Lord, knowing the secrets of men, foresaw that some would ask, "If John was ignorant of Jesus until now, how did he point Him out to us, saying, Behold the Lamb of God, which takes away the sins of the world?"

Therefore, to quench this feeling that had taken hold of them, He prevented the harm that might arise from this offense. As the text says, after John’s messengers had departed, Jesus began to speak to the people about John: What did you go out into the wilderness to see? A reed shaken by the wind? It is as if He said, "You marveled at John the Baptist and often traveled long distances into the desert to see him. Surely this was in vain if you think he is so fickle as to be like a reed, bending whichever way the wind blows. For that is what a person appears to be who lightly declares his ignorance of things he actually knows."

Titus of Bostra: But you did not go out into the desert (where there is nothing pleasant), leaving your cities, unless it was because you cared for this man.

Greek Expositors: Now these things were spoken by our Lord after the departure of John’s disciples, for He would not utter the praises of the Baptist while they were present, lest His words be seen as those of a flatterer.

St. Ambrose of Milan: It is significant, then, that John’s character is praised here, for he preferred the way of righteousness to the love of life and did not swerve from it through fear of death.

This world seems to be compared to a desert. The Lord says we must not enter this world, which is still barren and uncultivated, in such a way that we look to certain men as our example and model for imitation—men who are puffed up with a fleshly mind, lacking inner virtue, and boasting in the heights of frail, worldly glory. Such men, exposed to the storms of this world and tossed to and fro by a restless life, are rightly compared to a reed.

Greek Expositors: We also have an infallible testimony to John’s way of life in his manner of clothing and his imprisonment, into which he never would have been thrown had he known how to win the favor of princes. As it follows: But what did you go out to see? A man clothed in soft raiment? Behold, they who are gorgeously appareled, and live delicately, are in kings’ houses. By "clothed in soft raiment," He refers to men who live luxuriously.

St. John Chrysostom: A soft garment relaxes the soul’s austerity. If worn by a hardy and rigorous body, such softness soon makes it frail and delicate. And when the body becomes softer, the soul must also share the injury, for its state generally corresponds to the condition of the body.

St. Cyril of Alexandria: How then could a religious strictness so great that it subdued all fleshly lusts sink to such ignorance, except from a frivolity of mind? Such frivolity is not fostered by austerity, but by worldly delights. If you imitate John as one who cared nothing for pleasure, then recognize in him also the strength of mind that befits his continence. But if strictness is no more conducive to this strength than a life of luxury, why do you—while not respecting those who live delicately—admire the inhabitant of the desert and his wretched garment of camel’s hair?

St. John Chrysostom: By each of these sayings, He shows that John was neither naturally nor easily shaken or diverted from any purpose.

St. Ambrose of Milan: Although many are weakened by wearing softer garments, here other garments seem to be intended: namely, our mortal bodies, in which our souls are clothed. Luxurious acts and habits are also "soft garments."

But those whose languid limbs are wasted by luxuries are excluded from the kingdom of heaven, for the rulers of this world and of darkness have taken them captive. These are the kings who exercise tyranny over those who are their companions in their evil works.

St. Cyril of Alexandria: But perhaps we do not need to excuse John on this basis, for you confess that he is worthy of imitation. For this reason, He adds, But what did you go out to see? A prophet? Truly, I say to you, and more than a prophet. For the prophets foretold that Christ would come, but John not only foretold His coming but also declared Him to be present, saying, Behold the Lamb of God.

St. Ambrose of Milan: Indeed, he was greater than a prophet (or more than a prophet) because the prophets conclude in him; for many desired to see the One whom he saw and baptized.

St. Cyril of Alexandria: Having described John’s character by the place where he lived, by his clothing, and by the crowds who went to see him, He then introduces the testimony of the prophet, saying, This is he of whom it is written, "Behold, I send my angel."

Titus of Bostra: He calls a man an "angel," not because he was an angel by nature—for he was a man by nature—but because he fulfilled the role of an angel in announcing the coming of Christ.

Greek Expositors: By the words that follow, "before your face," He signifies closeness in time, for John appeared to men right before the coming of Christ. Therefore, he must indeed be considered more than a prophet, for those who fight in battle close to the sides of kings are their most distinguished and greatest friends.

St. Ambrose of Milan: But he prepared the way of the Lord not only in the order of his physical birth and as the messenger of faith, but also as the forerunner of His glorious passion. Thus it says, Who shall prepare your way before you.

But if Christ is also a prophet, how can this man be greater than all? The text specifies, "among those born of woman," not "of a virgin." For John was greater than those with whom he might be considered equal in manner of birth, as it follows: For I say to you, among those that are born of women there is not a greater prophet than John the Baptist.

St. John Chrysostom: The voice of the Lord is indeed sufficient testimony to John’s preeminence among men. But anyone will find the facts of the case confirming this by considering his food, his manner of life, and the nobility of his mind.

For he lived on earth as if he had come down from heaven, taking no thought for his body, his mind raised to heaven and united to God alone. He gave no thought to worldly things; his conduct was serious and gentle, for he dealt with the Jewish people honestly and zealously, with the king boldly, and with his own disciples mildly. He did nothing idle or trivial, but did all things appropriately.

Isidore of Pelusium: John was also the greatest among those born of women because he prophesied from his mother’s very womb and, though in darkness, was not ignorant of the Light which had already come.

St. Ambrose of Milan: Lastly, it is so impossible to make any comparison between John and the Son of God that John is considered even less than the angels, as it follows: But he that is least in the kingdom of God is greater than he.

The Venerable Bede: These words may be understood in two ways. First, He could be calling the kingdom of God that which we have not yet received (in which the angels dwell), where the very least among them is greater than any righteous man who still carries a body that weighs down the soul.

Alternatively, if the kingdom of God is to be understood as the Church in this present age, then the Lord was referring to Himself. He came after John in the timing of His birth but was greater in divine authority and power. Moreover, the grammatical distinction would be as follows: according to the first explanation, the phrase is, "But he who is least in the kingdom of God," followed by the separate clause, "is greater than he." According to the second explanation, the phrase is, "But he who is least," followed by the clause, "is greater in the kingdom of God than he."

St. John Chrysostom: He adds this so that the abundant praise of John might not give the Jews a pretext to prefer John over Christ. But do not suppose that He was speaking comparatively, as if merely stating that He was greater than John.

St. Ambrose of Milan: For He is of another nature, which cannot be compared with humanity. There can be no comparison of God with men.

St. Cyril of Alexandria: But speaking in a mystical sense, when showing John’s superiority among those born of women, He contrasts this with something greater: namely, Himself, the Son of God, who was born of the Holy Spirit. For the kingdom of the Lord is the Spirit of God.

Therefore, although with respect to works and holiness we may be inferior to those who lived under the mystery of the Law (whom John represents), yet through Christ we possess greater things, being made partakers of the divine nature.

St. John Chrysostom: Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who refused to receive the baptism of John as the tax collectors had. Hence it is said, And all the people that heard him, and the tax collectors, justified God.

St. Ambrose of Milan: God is justified by baptism, in which people justify themselves by confessing their sins. For the one who sins and confesses his sin to God justifies God, submitting himself to the One who overcomes and hoping for grace from Him. God, therefore, is justified by baptism, in which there is confession and pardon of sin.

Eusebius of Caesarea: Because they also believed, they justified God, for He appeared just to them in all that He did. But the disobedient conduct of the Pharisees in not receiving John did not accord with the words of the prophet, That You might be justified when You speak (Psalm 51:4). Hence it follows, But the Pharisees and lawyers rejected the counsel of God against themselves...

The Venerable Bede: These words were spoken either by the Evangelist or, as some think, by the Savior. But when he says, "against themselves," he means that the one who rejects the grace of God does so against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, which was sent to them. The counsel, then, is from God, because He ordained salvation by the passion and death of Christ, which the Pharisees and lawyers despised.

St. Ambrose of Milan: Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John—that is, the counsel that the Angel of great counsel establishes. No one despises the counsel of a human being; who then would reject the counsel of God?

St. Cyril of Alexandria: There was a certain kind of play among the Jewish children. A group of boys would gather and, mocking the sudden changes in life's affairs, some would sing while others would mourn. But the mourners did not rejoice with those who were rejoicing, nor did those who were rejoicing join in with those who were weeping. They then took turns rebuking each other for their lack of sympathy.

Christ implied that these were the feelings of the Jewish people and their rulers in the following words, spoken in His own person: To what then shall I compare the men of this generation, and what are they like? They are like children sitting in the marketplace...

The Venerable Bede: The Jewish generation is compared to children because they formerly had prophets as their teachers, of whom it is said, Out of the mouths of babes and sucklings You have perfected praise (Psalm 8:2).

St. Ambrose of Milan: But the prophets sang, repeating in spiritual melodies their oracles of our common salvation; they wept, soothing with mournful dirges the hard hearts of the Jews. The songs were not sung in the marketplace or in the streets, but in Jerusalem. For that is the Lord's forum, where the laws of His heavenly precepts are framed.

Gregory of Nyssa: But singing and lamentation are nothing else but the expression of joy and sorrow, respectively. Now, at the sound of a tune played upon a musical instrument, a person portrays inward feelings through the coordinated tapping of feet and movement of the body. Hence he says, We have sung for you, and you have not danced; we have mourned to you, and you have not wept.

St. Augustine of Hippo: Now these words are an allusion to John and Christ. For when he says, we have mourned, and you have not wept, it refers to John, whose abstinence from food and drink signified penitential sorrow. Hence he adds in explanation, For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’

St. Cyril of Alexandria: They take it upon themselves to slander a man worthy of all admiration. They say that the one who mortifies the law of sin that is in his members has a demon.

St. Augustine of Hippo: But his words, We have piped for you, and you have not danced, refer to the Lord Himself, who by using food and drink as others did, represented the joy of His kingdom. Hence it follows, The Son of Man came eating and drinking...

Titus of Bostra: For Christ would not abstain from this food, lest He give a pretext to heretics who say that God's creatures are evil and condemn flesh and wine.

St. Cyril of Alexandria: But where could they show the Lord to be a glutton? For Christ is found everywhere repressing excess and leading people to temperance. He did, however, associate with tax collectors and sinners. Hence they said against Him, He is a friend of tax collectors and sinners, though He could in no way fall into sin but, on the contrary, was the cause of their salvation.

For the sun is not polluted by sending its rays over all the earth, even when they fall upon unclean bodies. Neither will the Sun of Righteousness be harmed by associating with the wicked. But let no one attempt to place his own condition on the same level as Christ's greatness. Instead, let each one, considering his own weakness, avoid dealing with such people, for "evil communications corrupt good manners" (1 Corinthians 15:33). It follows, But wisdom is justified by all her children.

St. Ambrose of Milan: The Son of God is wisdom by nature, not by growth. This wisdom is justified by baptism when it is not rejected through stubbornness but is acknowledged through righteousness as the gift of God. In this, then, is the justification of God, if He seems to transfer His gifts not to the unworthy and guilty, but to those who, through baptism, are holy and just.

St. John Chrysostom: But by the "children of wisdom," He means the wise. For Scripture is accustomed to identify the wicked by their sin rather than by their name, but to call the good the children of the virtue that characterizes them.

St. Ambrose of Milan: He rightly says, "of all," for justice is reserved for all, so that the faithful may be received and the unbelievers cast out.

St. Augustine of Hippo: Or, when he says, wisdom is justified by all her children, he shows that the children of wisdom understand that righteousness consists neither in abstaining from food nor in eating it, but in patiently enduring need. For it is not the use of such things that must be blamed, but the craving for them; one must simply adapt to the kind of food eaten by those with whom one lives.