Thomas Aquinas Commentary Matthew 11:1-15

"And it came to pass when Jesus had finished commanding his twelve disciples, he departed thence to teach and preach in their cities. Now when John heard in the prison the works of the Christ, he sent by his disciples and said unto him, Art thou he that cometh, or look we for another? And Jesus answered and said unto them, Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. And blessed is he, whosoever shall find no occasion of stumbling in me. And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? But what went ye out to see? a man clothed in soft [raiment]? Behold, they that wear soft [raiment] are in king`s houses. But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. For all the prophets and the law prophesied until John. And if ye are willing to receive [it,] this is Elijah, that is to come. He that hath ears to hear, let him hear." — Matthew 11:1-15 (ASV)

After saying these things, the Lord passed from there to teach and preach, and this was for three reasons.

1. So that what He had said by word, He might show by example: Jesus began to do and to teach (Acts 1:1).
2. To show that it is also necessary to preach to the unwise. Hence: To the wise and to the unwise, I am a debtor (Romans 1:14).
3. To give others a place for preaching, as it is stated: But if anything be revealed to another sitting, let the first hold his peace (1 Corinthians 14:30).

Now when John had heard in prison the works of Christ (Matthew 11:2). Having presented and confirmed Christ’s doctrine, and the preachers having been instructed, here the rebellious are refuted. First, He refutes John’s disciples; and second, He refutes the scribes, where it is said, And when they went their way, etc. (Matthew 11:7).

Concerning the first (refuting John’s disciples), He does three things:

1. He refutes the doubtful.
2. He accuses the crowds, where it is said, But whereunto shall I esteem this generation to be like? (Matthew 11:16).
3. He gives thanks for the Apostles’ faith, where it is said, At that time Jesus answered and said, etc. (Matthew 11:25).

Regarding the first of these (refuting the doubtful), initially, a question is posed, and second, the solution to the question is given, where it is said, And Jesus making answer, etc. (Matthew 11:4).

He says, therefore, Now when John had heard in prison the works of Christ (Matthew 11:2). The occasion for why he sent these men is related. The same event is also found in Luke 7, though in a different order. Therefore, the Evangelist says that John was in prison, as was said above (Matthew 4). Then Jesus began to work miracles. And this was fitting, just as the sun does not appear when there are clouds. It is said below: The prophets and the law were until John (Matthew 11, this chapter). Works, that is, miracles, of Christ: sending two of his disciples he said to him (Matthew 11:2–3).

Some men, because of this passage, wish to condemn John, arguing that he doubted whether Jesus was the Christ; and it is certain that a doubter of the faith is an unbeliever.

Ambrose, in his commentary on Luke, says that this question was not one of unbelief, but of piety. For John is not speaking about Christ’s coming into the world, but about His coming to His Passion. Therefore, John wonders if He had come to suffer, just as Peter said, Be merciful to Thyself, O Lord (Matthew 16:22).

But against this, Chrysostom says that John foreknew this from the beginning, since he said, Behold the Lamb of God (John 1:29). It is certain, therefore, that John knew Christ was to be a sacrificial victim. Hence, he is commended here by the Lord as being more than a prophet; but the prophets knew the future.

Gregory offers another reason: that it is not a question about Christ’s coming into the world, nor about His Passion, but about His descent into hell. Because John was near to death and his own descent, for that reason he wished to be assured, asking, Art thou he that art to come, etc.? (Matthew 11:3).

But Chrysostom objects to this. Among those who are in the realm of the dead (Sheol/Hades), there is no state of doing penance; therefore, it seems that this was said in vain.

However, this is not an argument against Gregory, because John did not wish to announce the conversion of the world to the captives in that realm, but to the just, so that they might rejoice.

There is another response. We read that the Lord would often ask questions, not because He doubted, but to prevent slander. For instance, in John 11:34, when He asked concerning Lazarus, Where have you laid him? He asked not because He did not know, but so that those who showed Him the tomb would not be able to deny the miracle or slander Him. For a similar reason, John sent his disciples—not because he doubted, but so that they would not slander Christ, but instead confess Him.

But why did John not send them earlier? It was because he was always with them and, for that reason, was assuring them himself. But when he was about to depart from them (through death), he wanted them to be convinced by Christ directly.

John’s disciples ask, therefore, Art thou he that art to come, or look we for another? (Matthew 11:3). It is true that our Fathers awaited You, as it is stated in Exodus 4.

And Jesus making answer said to them, etc. (Matthew 11:4). Here Christ’s response is mentioned. Christ had many disciples, as is stated in John 4. Therefore, there was a dispute among them because, seeing Christ’s works, some preferred Christ to John. On the other hand, seeing John’s abstinence, others preferred John to Christ. Hence, Christ first poses a question, and second, He commends John. Regarding the first, He responds concerning His coming to His Passion. The time will come when God [as man] will suffer, and many will be caused to stumble, because He is a stumblingblock unto the Jews (1 Corinthians 1:23). Therefore, He responds concerning when this will be.

According to Chrysostom, Christ wishes to show that He who came was the one whom the prophets foretold. The prophets promised three things:

• Sometimes, they promised the coming of God.
• At other times, the coming of a new teacher.
• And at other times, the coming of sanctification and redemption.

‘How, therefore, will we know that God Himself will come?’ And He answers in the way that it is answered in Isaiah 35:4: God himself will come and will save us. Hence, ‘you will see these miracles.’ Go and relate to John what you have heard, in My teachings, and seen, in My miracles (Matthew 11:4).

Likewise, a teacher was promised: You, O children of Sion, rejoice, and it continues, because he hath given you a teacher of justice (Joel 2:23). And this happened literally. It is also answered, if you ask, ‘When will He come?’ The spirit of the Lord is upon me: he hath sent me to preach to the meek (Isaiah 61:1), or, in other words, to preach the Gospel. This is signified when it is said, the poor have the gospel preached to them (Matthew 11:5). Christ wished to signify something proper to Himself, as if to say: ‘He will come to set forth a new doctrine.’ The poor have the gospel preached to them, that is, poverty is preached. Hence, it was said above: Blessed are the poor in spirit: for theirs is the kingdom of heaven (Matthew 5:3); and, The spirit of the Lord is upon me. Wherefore he hath anointed me and hath sent me to preach the gospel to the poor (Luke 4:18).

Likewise, someone sanctified will come, sanctifying sinners. Hence: Sanctify the Lord of hosts himself (Isaiah 8:13). Sanctification was thus promised to some men, and when they were sanctified, others were scandalized. Hence, it is said, And blessed is he that shall not be scandalized in me (Matthew 11:6). And so: Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate (Hebrews 13:12). For that reason, He shows signs of His coming.

And if we speak morally, by this is signified the whole process of a person’s sanctification. For first, the sinner becomes blind when his reason is darkened: Fire hath fallen on them, and they shall not see the sun (Psalms 57:9); and, Bring forth the people that are blind, and have eyes (Isaiah 43:8).

A person is said to be lame when his mind is drawn away to various things, as it is said: How long do you halt between two sides? (1 Kings 18:21). Likewise, he becomes full of sores in his deceptions, and a leper, because then he cannot be drawn back and infects others. And afterwards, he is made deaf, because he does not hear correction. Furthermore, he dies: Rise, thou that sleepest, and arise from the dead (Ephesians 5:14).

And the Lord heals all these people. Having been healed, they rise up to a certain firmness of mind, in which there is true peace: Much peace have they that love thy law, and to them there is no stumblingblock (Psalms 119:165).

And when they went their way, etc. (Matthew 11:7). Here Christ addresses the doubt of the crowds. For the crowds had heard John’s testimony concerning Christ, but now they seemed to be in doubt. They could have three doubts in their hearts, because someone changes his word for three reasons:

• On account of fickleness of mind.
• For the sake of some benefit.
• Due to the human spirit, when he does not know the truth and afterwards learns it.

The Lord knoweth the thoughts of men, that they are vain (Psalms 94:11). For that reason, Christ first excludes fickleness from John; second, He excludes the desire for benefit; and third, He shows that John possesses the truth from prophetic knowledge.

He says, therefore, And when they went their way, etc. (Matthew 11:7). The Lord teaches us great courtesy, because He did not wish to praise John with his disciples present, just as He also did not wish to praise someone in his own presence, as it is stated: Let another praise thee, and not thy own mouth: a stranger, and not thy own lips (Proverbs 27:2). Because if the person is good, praise embarrasses him; if he is wicked, it flatters him.

What went you out into the desert to see? Did you go out to see a reed? (Matthew 11:7, paraphrased). No. On the contrary, you went out to see a firm man. A reed, however, is easily moved by the wind; hence, a soul that is quickly changeable is compared to the wind: That henceforth we be no more children tossed to and fro and carried about with every wind (Ephesians 4:14).

Likewise, John is not fickle for some benefit. But what went you out to see? (Matthew 11:8). For all riches pertain to some use for the body, either in food or in clothing; and it is clear that John makes no fuss about any of these. Therefore, it ought not to be believed that he would give testimony to Christ for some benefit. Hence, Christ says, What went you out to see? A man clothed in soft garments? (Matthew 11:8). And why does He not mention food? Because there could be no doubt about that, for John was clothed in camel’s hair. Hence, they that are clothed in soft garments are not in the desert, but in the houses of kings (Matthew 11:8, paraphrased).

Chrysostom explains this differently. Some men are fickle by nature; others are made fickle by reason of their sins, as it is said: Fornication, and wine, and drunkenness, take away the understanding (Hosea 4:11). Christ eliminates the first possibility by His first words. He eliminates the second possibility by what He says, clothed in soft garments (Matthew 11:8); for that reason, John is not inconstant because of sins in his life.

But here a question can arise concerning the pleasures derived from clothing: whether it is a sin. For if it is not a sin, it would not be charged against that rich man who was daily clothed in purple and fine linen (Luke 16:19).

Augustine responds that such things themselves ought not to be considered, but rather the disposition of the wearer. For every person ought to be clothed according to the manner of those living with him at the time. For that reason, the custom of clothing needs to be explained in more detail. In some lands, all or many people are clothed with silk. Therefore, some wear it sparingly, others wear it extensively. In either case, a distinction is made: either it is worn for vainglory, and this is evil; or it is worn because of its significance, as, for example, to designate a bishop or priest, and this is good.

Mystically, "men clothed in soft garments" signifies flatterers. For he is clothed with soft garments who makes great efforts with flattering words; for instance, proud men may seek glory from what he says. And it is said: A prince that gladly heareth lying words, hath all his servants wicked (Proverbs 29:12).

But they might say: ‘John is not inconstant, but he speaks by a human spirit.’ For that reason, Christ eliminates this possibility by saying, But what went you out to see? A prophet? etc. (Matthew 11:9). Therefore, He bears witness that John does not speak by a human spirit, but by a prophetic spirit. Hence, He first shows him to be a prophet; second, He shows him to be more than a prophet.

John was a prophet, as it is stated in Luke 1:76: And thou, child, shalt be called the prophet of the Highest, etc. Likewise, Christ extols him above the prophets, saying, Yea I tell you, and more than a prophet (Matthew 11:9). This is true for three reasons:

1. It belongs to a prophet to foretell the future; John, however, shows not only the future but also the present, saying: Behold the Lamb of God. Behold him who taketh away the sin of the world (John 1:29).
2. He is not only called a prophet but also the Baptist, as said above (Matthew 3).
3. He is called the precursor, as it is stated: For thou shalt go before the face of the Lord to prepare his ways (Luke 1:76).

Moreover, he is more than a prophet regarding his manner of prophesying: for he acted more miraculously than the prophets, because he prophesied from the womb, while the others did not, as it is stated: For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy (Luke 1:44).

For this is he of whom it is written (Matthew 11:10). Here the Lord proves John’s excellence. First, He proves it by the authority of a prophet; second, He proves it by John's special privileges, where it is said, Amen I say to you, etc. (Matthew 11:11). He says, therefore: ‘I have said that he is more than a prophet, concerning whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee, etc.’ (Malachi 3:1, quoted in Matthew 11:10).

In this passage, John’s points of excellence are set forth. First, Christ calls him an angel. An angel is above a prophet, because just as a priest is in the middle between a prophet and the people, so a prophet is between the angels and the priests. An angel, however, is between God and the prophets; hence, Zechariah says, The angel that spoke in me (Zechariah 1:9). ‘Angel’ is the name of an office, not of a nature; hence, John is called an angel from his office. For there is a difference between an angel and a prophet: angels see clearly, as it is stated below, where it says: For I say to you, that their angels in heaven always see the face of my Father who is in heaven (Matthew 18:10). Angels always see the face of God, but prophets do not. Therefore, just as angels always see the Father’s face, so John specially saw Christ. And because he specially saw Him, for that reason Christ says, my angel.

Again, He says, Before my face. When a king walks in procession, many go before him, but those more intimately associated with him go immediately before his face. So John is said to be more honorable because he was sent before Christ’s face; for the nearer one is, the more honorable one is. Likewise, he was preparing the way because he was baptizing; hence, He says, Who shall prepare thy way before thee (Matthew 11:10).

Amen I say to you, etc. (Matthew 11:11). Above, the Lord commended John by the authority of a prophet; now He intends to commend him by His own words, and He explains the words of the prophet. He does three things. First, He commends him regarding the distinction of every order and state. And in this, He first commends him according to the difference between heavenly and earthly things; second, He commends him regarding the difference between the Law and the Gospel; and third, He commends him regarding the difference between the present age and the future. First, He shows him to be excellent among earthly things; second, He shows him to be the lesser among heavenly things, where it is said, yet he that is the lesser in the kingdom of heaven is greater than he (Matthew 11:11).

He says, therefore: ‘It was said that John is an angel, and that I may briefly summarize, I say to you: There hath not risen among them that are born of women a greater (than John the Baptist)’ (Matthew 11:11). He spoke in a strict sense when He said, Hath risen, because all humans are born children of wrath, as it is written: We were by nature children of wrath, even as the rest (Ephesians 2:3). Therefore, whoever can arrive at the state of grace, rises. Hence, Among them that are born of women, etc. (Matthew 11:11). And He speaks significantly, so that Christ is excluded from this universality, because the word mulier (woman) expresses corruption, but femina (female) expresses the sex. So, if elsewhere ‘son of a mulier’ is found, such as in John 19:26: Woman, behold thy son, it then names the sex, not the corruption.

But what does He mean when He says, There hath not risen among them that are born of women a greater (Matthew 11:11)? Is John, because of this statement, greater than all men? Jerome says that it does not follow that if a greater has not risen, then John is the greatest of all. Chrysostom, however, says that he is greater than all men.

Therefore, according to the first explanation (Jerome's), I say that this argument (that the one than whom none is greater is the greatest) is valid concerning angels, among whom there is a hierarchy, because that rank than which none is greater, is indeed the greatest. But among humans, it does not hold true, because among humans there is no hierarchy according to nature, only according to grace.

Likewise, if it is said that John is greater than all the Old Testament Fathers, it is not unfitting. For a person is greater and more excellent who is appointed to a greater office. Abraham is greater among the Old Testament Fathers regarding the trial of faith; but Moses is greater regarding the office of a prophet, as it is stated: There arose no more a prophet in Israel like unto Moses (Deuteronomy 34:10). All these men were precursors of the Lord; no one, however, possessed such excellence and favor. For that reason, John was appointed to the greater office: He shall be great before the Lord (Luke 1:15).

Yet he that is the lesser in the kingdom of heaven is greater than he (Matthew 11:11). Because of these words, certain men have found an opportunity for making false accusations, for they wish to condemn all the Old Testament Fathers. Their argument is that if John is greater than these other Fathers, it follows (in their view) that these Fathers do not belong to the number of the saved—especially because they designate "the kingdom of heaven" as the present Church. If, therefore, John did not belong to the present Church, he was not among the elect, and therefore he was less than these others (the elect). And this opinion is erroneous, because it is clear that what the Lord says is said in praise of John.

Now this statement can be explained in three ways:

1. It can be explained such that "the kingdom of heaven" means the whole company of the blessed (in heaven). In this case, he who is found as the lesser among them is greater than any person still living on earth (a "wayfarer"). For that reason, the Lord calls the present state of life a childhood. Hence: When I became a man, I put away the things of a child (1 Corinthians 13:11). Therefore, He calls those on earth (wayfarers) children. This interpretation holds if "lesser" is understood regarding actual excellence, for he who is already in possession of beatitude is actually excellent. It is different concerning potential excellence, just as a small plant is said to be more excellent by its potential, although another is greater in size.

2. Alternatively, it can be explained that "the kingdom of heaven" designates the present Church. The reason is that "the lesser" is not spoken of universally, but in relation to the time of Christ’s birth. He that shall come after me is preferred before me (John 1:15 and Matthew 3:11). Hence, He who is lesser in age (Christ) is greater than John.

3. Or, it can be explained in another way: someone is said to be "greater" in two senses. Either regarding merit—and in this way, many Patriarchs are greater than some people of the New Testament, just as Augustine says that the celibacy of John is not to be preferred to the marriage of Abraham. Or it is by comparing state to state, just as virgins are in a better state than married persons; nevertheless, not every virgin is better than every married person. Hence, John has this dignity, which is on a kind of borderline: he is greater than those on earth (wayfarers) but less than those actually possessing beatitude. Thus, he holds a middle place.

And from the days of John the Baptist until now, etc. (Matthew 11:12). Here John is commended regarding the division between the New and Old Testaments. And John’s excellence is pointed out, in that he is the beginning of the New Testament and the end of the Old Testament. ‘Therefore, I have said that he that is the lesser in the kingdom of heaven is greater than he’ (Matthew 11:11): and this pertains to the fact that John is the beginning of the New Testament. But from the days of John the Baptist, that is, from John’s preaching, the kingdom of heaven suffereth violence (Matthew 11:12).

This is explained in three ways:

1. You know that in a forceful taking (like robbery) there is a certain violence and a certain effort. Hence, it is necessary that for the sinner to come to the kingdom of heaven, he must rise up to spiritual things and make much effort.

2. It is explained differently. You know that the word "robbery" (or forceful taking) is used in its proper sense when what belongs to another is taken by force against the will of the owner. The preaching of salvation was sent to the Jews, and by Christ, it was ultimately sent everywhere. He says below, in Matthew 15:24: I was not sent but to the sheep, that are lost of the house of Israel. And when He was sent to them, they did not receive Him. Nevertheless, those to whom He was not initially sent were taking salvation by force because of their humility. Hence: Many shall come from the east and the west, and shall sit down with Abraham, and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into the exterior darkness (Matthew 8:11–12). And it is said below: The kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof (Matthew 21:43). Therefore, these people violently take salvation by force.

3. This is Hilary’s explanation. There is a third explanation: That which is taken by force is forcibly taken with haste. Hence: As the torrent that passeth swiftly in the valleys (Job 6:15); and this is because of the speed of the movement. And because Christ’s preaching had so moved the hearts of all people, it seemed to be a speedy occurrence. For that reason, He says, Suffereth violence (Matthew 11:12), because they strive for the kingdom in a hasty manner. Hence, the Gospel began from John, and he himself is the ending of the Law. Thus, Christ says, For all the prophets and the law prophesied until John (Matthew 11:13), because all the prophets were pointing to Christ, and they began to be fulfilled from the time of John’s preaching. Hence: All things must needs be fulfilled which are written concerning me (Luke 24:44). And this prophesying of the prophets continued until John (Matthew 11:13).

But what does this mean? Were there no prophets after John? Do we not read below: Behold I send to you prophets and wise men and scribes, etc. (Matthew 23:34)?

It should be said that a prophet is sent for two reasons: to confirm the faith and to correct morals. When prophecy shall fail, the people shall be scattered abroad (Proverbs 29:18). A prophet is sent to confirm the faith, as it is stated: Of which salvation the prophets have inquired and diligently searched, who prophesied of the grace to come in you, searching what or what manner of time the Spirit of Christ in them did signify (1 Peter 1:10). Hence, prophecy was serving these two purposes. But now the faith has been established because the things promised regarding Christ are fulfilled. However, prophecy for correcting morals never fails, nor ever will fail. Therefore, John excels in that he is in the middle between the Old and New Law; hence, he was sent before Christ’s face almost at the same time as Christ.

And if you will receive it, he is Elijah that is to come (Matthew 11:14). Here Christ sets forth John’s excellence regarding the distinction between the present (John) and the future Elijah. For Elijah was a precursor of the Lord, like John. Hence: Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, etc. (Malachi 4:5). And John is Elijah.

But what is the Lord saying? Because when John was asked if he was Elijah, he said that he was not (John 1:21). Now by this passage a certain heresy is extinguished, which proposed the transmigration of the soul—namely, that the soul went out from one body and entered into another. According to this heresy, the soul of Elijah entered John, as Christ was supposedly saying. But this opinion is false, because John himself denied that he was Elijah.

Christ, however, said that John was Elijah because of a threefold similarity:

1. John was Elijah because, just as one angel is said to be similar to another angel, so John and Elijah are equal in their office, for they both are precursors: For he shalt go before the face of the Lord to prepare his ways, etc. (Luke 1:76).
2. John was Elijah regarding his manner of life, because Elijah led an austere life, as it is stated in 1 Kings 19.
3. John was Elijah regarding persecution, because just as Elijah was persecuted by Jezebel, so John was persecuted by Herodias.

Hence, if you will receive it, as it ought to be received, he is Elijah (Matthew 11:14). And so that they might understand that this was said mystically, He adds, He that hath ears to hear, that is, who spiritually has ears, let him hear (Matthew 11:15), and understand.