Thomas Aquinas Commentary Matthew 11:20-30

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well-pleasing in thy sight. All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal [him.] Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." — Matthew 11:20-30 (ASV)

Previously, He satisfied John’s followers; now He rebukes the unbelievers. He does two things: first, what was done by the Lord is described, and second, His words are described, where it is said, Woe to you, Corozain, etc.

Rebuking relates to benefits and to gifts. For the Lord had done a good deed, because He had enlightened them with His presence; therefore, they were ungrateful, and for that reason they were deservedly rebuked. Thus, it is written: My people, what have I done to you, or in what have I troubled you? (Micah 6:3). It is as if He were to say, ‘Nothing.’ He did not rebuke them because they had committed sins, but because they had not done penance. Therefore, what is said in Job 24:23 suited them: God has given him place for penance, and he abuses it to pride. And it is also said: Do you not know that the benignity of God leads you to penance? (Romans 2:4)

But here there is a literal question, because Luke relates this in a different order. For he relates this at the time of the sending out of the disciples; Matthew relates it here. Augustine responds to this objection. It seems that Luke more closely keeps the chronological order; this Evangelist, however, follows the sequence of his memory.

But then it is objected that here it is said, Then; therefore, it seems that the historical sequence is followed here. Augustine responds that then indicates an indefinite time. Alternatively, it can be said that He spoke these words twice, and for that reason He could have said these words both at this time, according to this Evangelist, and at another time, according to Luke.

Woe to you, Corozain, etc. Here the Lord’s words are presented. First, He speaks about the associated cities, and second, about the metropolis, where it is said, And you, Capharnaum, etc. In this, first, He compares guilt to guilt; second, He compares punishment to punishment, where it is said, But I say to you, etc. He says, therefore, Woe to you, Corozain, etc. These are cities or towns in Galilee where the Lord had performed many signs, yet they did not convert. For that reason, He says, Woe to you, etc.

But what is it that the Lord is doing? Conversely, it is written: Curse not (Romans 12:14). It should be pointed out that it is one thing to curse formally and another to curse materially. No one ought to curse formally, but one can curse materially.

Therefore, it should be observed that certain things are joined together in perception, which can nevertheless be separated by the intellect. For instance, in an apple, there are the smell and the taste, which cannot be separated by the senses, although they can be separated by the intellect. Similarly, wanting this man not to be punished and wanting the order of justice cannot coexist simultaneously, except in the intellect.

Therefore, if I curse this man because I delight in his harm, it is evil. If, however, I delight not in his harm but in the order of justice, then it is good. Consequently, the Lord’s words were not those of one delighting in harm, but of one declaring the work of justice.

Woe to you, Corozain. Corozain is interpreted ‘service to it.’ Bethsaida is interpreted ‘the house of fruits.’ To whom more is entrusted, from him more is demanded. And why was more shown to it? It is because He fulfilled His ministry there; for that reason, it is written: The wrath of God is revealed from heaven against all ungodliness and injustice of those men that suppress the truth of God in injustice (Romans 1:18). Bethsaida is ‘the house of fruits.’ If, therefore, the Lord bore fruit there, and they did not do penance, what will they deserve? I looked that it should bring forth grapes, and it has brought forth wild grapes (Isaiah 5:4). Woe to you… for if in Tyre and Sidon the miracles had been performed that have been performed in you, they would long ago have done penance in sackcloth and ashes. Long ago, that is, in the distant past.

And observe the manner of penance, because it was in ashes and sackcloth, for two things induce penance. One is the remembrance of sins; this is signified by the sackcloth, because it is made from the hairs of goats, for this animal was sacrificed for sin. The other is the consideration of death and the condition of human frailty; hence it is said: You are dust, and to dust you shall return (Genesis 3:19). And: Therefore I reprehend myself, and do penance in dust and ashes (Job 42:6).

But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Here He compares guilt to guilt; because if they are found more guilty, it will be worse for them, for what they heard, they did not do. For that reason, Corozain will have greater guilt, according to what is said: If I had not come and spoken to them, they would not have sin (John 15:22).

It should be noted that from these words He excludes three errors:

1. Some were saying all sins are equal, and similarly, all punishments are equal; He excludes this when He says that for these people it will be worse than for Tyre and Sidon.
2. Others said that only those whom He foreknew could be saved, because if He preached to them, they would be converted. He excludes this when He says it will be bad for Tyre and Sidon, but nevertheless worse for these people to whom the kingdom of God was announced. Hence, Augustine says in his Book of Perseverance: “The Lord does not remunerate for those things which one had done, but for those things which one does.”
3. He removes a third error from some who were saying that the Lord sent the prophets and preachers only to the Jews, and not to other people, because He knew that others would not receive them. But He excludes this, because if He had preached to them (Tyre and Sidon), they would have done penance.

But then a question remains: if the Jews did not believe, it would seem that the Lord had not done well, since He did not send to the people in Tyre and Sidon, who would have believed. Gregory says that it is not for humans to know God’s secrets. Nevertheless, as far as can be seen, it was because it had been promised to the Old Testament Fathers; for that reason, to confirm the promises to the Fathers, He first preached to the Jews. Likewise, it was so that their condemnation might be shown to be more just; for this reason, He preached to them and afterwards sent His disciples to them.

Remigius solves the question as follows: it was because, although more people from Tyre and Sidon would have believed in greater numbers, there were nevertheless among them some perverse individuals who were not yet prepared to believe; for that reason, He did not first send preachers to them.

Augustine offers a third explanation: the Lord foreknew that if they had believed, they would not have persevered in the time of the Passion, and for that reason, He did not send preachers to them.

There is another explanation from Augustine: that predestination is the foreknowledge of God’s benefits. Therefore, whatever things pertain to salvation are effects of predestination in the predestined. Consequently, the Lord distributes His gifts in different ways, because to some He gives a docile heart and an inclination to acting well; but this does not suffice unless there is an instructor.

Likewise, sometimes there is an instructor, but the heart is hard; and just as for the former people readiness to believe does not suffice, so a hard heart harms these others.

Therefore, to ask why He chooses one person and not another is a foolish question. Thus, Augustine says: “Why God draws this person and not that one, do not judge if you do not wish to err.” So, it is better that the whole matter be referred to God’s ordinance than to human merits.

And you, Capharnaum, will you be exalted to heaven? In this part He rebukes the more important city. First, He rebukes their pride (and this is because great people are often more proud); second, He rebukes their impenitence, where it is said, For if in Sodom the miracles had been performed, etc. Regarding their pride, first He rebukes it, and second, He threatens their punishment. He says, therefore, And you, Capharnaum, etc.

There is a double literal sense in this passage. One is interrogative: Will you be exalted to heaven? Another literal sense is, ‘You are the city that has been exalted to heaven.’ For it was exalted by the Lord, both by His presence and His many good actions; As great things as we have heard done in Capernaum, do also here in your own country (Luke 4:23). Likewise, ‘You exalted yourself: therefore, were you exalted through pride, or by my doctrine? However much you were exalted, nevertheless, you will go down to hell.’ As it is written, He will be pulled down in the day of God’s wrath; this is the portion of a wicked man from God (Job 20:28–29). Therefore, you, who seemed to touch the sky, will be pulled down to hell. Thus, the proper punishment of pride is being cast down. In Isaiah 14:14 it is said against him who was saying, I will ascend the stars of heaven, and it continues, You will be brought down to hell.

Afterwards, He accuses them of impenitence. First, He compares them as to their guilt; and second, He compares them as to their punishment. He says, therefore, For if in Sodom, etc. And why does He say this? It is to signify the liberty of free will, because before a person are life and death. No one warned them; although Lot was among them, he nevertheless did not perform miracles. But these people saw the Lord teaching and performing miracles, therefore, etc. Capharnaum is interpreted ‘very pleasant village,’ and Jerusalem has a similar meaning. But I say to you: ‘On Judgment Day your punishment will be more severe than the punishment of that land, which was completely ruined.’ Or it can be understood of its inhabitants: And that servant, who knew the will of his lord and did not prepare himself and did not do according to his will, will be beaten with many stripes (Luke 12:47).

At that time Jesus answered and said: I confess to you, O Father, etc. Previously, the Lord had rebuked the infidelity of the crowds; now He gives thanks for the faith of the disciples and of the other believers. First, He renders thanks to the Father as the author; second, He shows Himself to have the same power, where it is said, All things are delivered to me by my Father. He says, therefore, At that time (namely, the time in which it occurred, etc.), Jesus answered. But to whom does He answer? Does not what is said in Job 15:2 apply to Him: Will a wise man answer as if he were speaking in the wind? It does not. He is answering a tacit objection. For someone might say, ‘These people to whom You have preached do not believe; others, however, would have believed if it had been preached to them.’ For that reason He answers, and by His answer He rebukes those who seek the reasons for election, that is, why some are raised up into heaven and others are cast down into hell. Take, for example, Origen, who asserted that a person’s election was due to their merits. But here He reproves this opinion, showing that this ought to be attributed to the Divine will. He says, therefore, I confess to you, O Father.

It should be observed that there are three kinds of confession:

1. The confession of faith; hence, in Romans 10:10, it is said: With the heart, we believe to justice; but, with the mouth, confession is made to salvation.
2. The confession of sins; Confess your sins one to another (James 5:16).
3. The confession of thanksgiving, about which it is said: Give glory to the Lord, for he is good (Psalms 105:1).

It is this latter kind that is understood in the Lord’s words, I confess to you, O Father, Lord of Heaven and earth.

Two heresies are excluded by these words: first, the heresy of Sabellius, who did not distinguish the Son from the Father; hence, He says, I confess to you, O Father, etc. Second, He excludes the heresy that the Father and the Son are not of the same nature. For that reason, He speaks of His own Father, which is against Arius. And He is truly the Lord, because He is the Father of Heaven and earth. And in Psalm 99:3 it is said: Know that the Lord, he is God; he made us. He is called His Father, not because He created Him, but because He begot Him: He will cry out to me: You are my father (Psalms 88:27).

And why does He give thanks? He gives thanks concerning a certain differentiation, and He puts it thus: Because you have hidden these things from the wise and prudent, and have revealed them to little ones. Therefore, one should consider here who are the little ones, and who are the wise and prudent.

People are said to be little ones in three ways:

1. Literally, the despised are called little ones; hence, in Obadiah 1:2, it is said: Behold I have made you small among the nations: you are exceedingly contemptible.
2. A person is said to be a little one by their humility, because they deem themselves to have but few good qualities.
3. Again, a person is said to be little by their simplicity; hence, the Apostle says: In malice be children (1 Corinthians 14:20).

Hence, that passage can be understood to mean: ‘You have revealed these things to little ones and to despised fishermen.’ And why is this? The Apostle gives the reason, saying it is because The foolish things of the world God has chosen, that he may confound the wise (1 Corinthians 1:27). Augustine expounds this passage thus: “To little ones, that is, to the humble who do not presume about themselves: for where there is humility, there is wisdom.” Hilary expounds this passage as concerning the simple: Seek him in simplicity .

Conversely, the wise and prudent do not seek Him in simplicity, because they endeavor to seek Him through carnal wisdom: Let not the wise man glory in his wisdom (Jeremiah 9:23). He did not reveal Himself to these people, but to rustic people not trusting in their own wisdom: I have said: I will be wise; and it departed farther from me, much more than it was (Ecclesiastes 7:24). For this reason the Apostle says: For they, not knowing the justice of God and seeking to establish their own, have not submitted themselves to the justice of God (Romans 10:3). Likewise, by “the wise” He understands proud people boasting about themselves, and He does not reveal Himself to such. Professing themselves to be wise, they became fools (Romans 1:22). Similarly, He calls wise those living according to the flesh, seeking the things which are of the flesh, but not the things which are of God (Philippians 2:21). They are wise to do evil, but to do good they have no knowledge (Jeremiah 4:22).

And you have revealed. That you walk not as the Gentiles also walk in the vanity of their mind (Ephesians 4:17). Therefore, you have hidden these things from the wise by revealing them to little ones. He hid wisdom from the wise by not providing grace. Hence it is said: God delivered them up to a reprobate sense (Romans 1:28).

But does He give thanks because His Father hid these things from them? I say that He does not do this rejoicing in their blindness, but rejoicing in the justice of God, who ordains so wisely. And why? The reason is not to be sought here, for in such matters God’s will is, so to speak, the cause.

Yes, Father, for so it has seemed good in your sight. A builder can well give the reason why he placed certain stones in the foundation and certain ones higher; but that he placed this one here and another one there, there is no other reason except his own will. Thus, that the Lord saves some people is due to His mercy, and that He condemns others is due to His justice. But why He acts so mercifully toward one person, rather than toward another, pertains solely to His Divine will. Hence: He has mercy on whom he wills, and whom he wills, he hardens (Romans 9:18). Therefore, He does so on account of His good pleasure. In Psalm 118:108, it is said: Do your good pleasure, O Lord, etc.

All things are delivered to me by my Father. He had given thanks to His Father because He reveals His secrets to little ones; someone might believe that He Himself could not reveal these secrets. Therefore, to dispel this opinion, He first mentions the greatness of His power, and second, He invites people to Himself, as though He were to say, ‘Behold I am powerful; therefore come to Me,’ etc. And He does two things: first, He asserts the equality of the Son to the Father; and second, He applies this spiritually to the matter being discussed, where it is said, And no one knows the Son but the Father. He says, therefore: Someone could say, ‘Can He do all things?’ He answers, All things are delivered to me. And notice His equality, yet His origin is from His Father, which is against Sabellius.

But what does He mean when He says, All things? It can be explained in three ways:

1. All things means He is over every creature: All power is given to me in heaven and in earth (Matthew 28:18).
2. Or, All things are delivered to Me refers to the elect and the predestined, who are specially given to Him: Yours they were, and to me you gave them (John 17:5).
3. Likewise, All things refers to all things intrinsic to His nature that are given to Him, that is, every perfection of the divinity: As the Father has life in himself, so he has given to the Son also to have life in himself (John 5:26).

We should not understand this corporeally, because, although He gave all things to the Son, He also retained them for Himself. This explanation is Augustine’s and Hilary’s. But someone could say, ‘How did He give all things?’ For that reason, He adds the manner, when He says, By my Father. Therefore, He receives these things through His generation.

And no one knows the Son but the Father. Now He specifically comes to the point, not only regarding His equality to the Father, but also regarding His consubstantiality. For the Father’s substance is above all understanding, since the Father’s essence itself is called unknowable, just as the Son’s substance is called unknowable. Therefore, His equality may be observed here, and Arius is confounded, who says the Father is invisible but the Son is visible. No one knows the Son but the Father.

But what is this? Did not the Saints know the Son? I answer that they know by coming in contact with Him, or by faith, but not by comprehending Him.

But what is this? Does not the Holy Spirit know Him? He does indeed. But it should be observed that exclusive expressions are sometimes added to the essential Divine names, and sometimes they are added to the personal names. When they are joined to the personal names, they do not exclude that which is the same in nature; therefore, names added to the Father do not exclude the Son. Hence, where it is said, To the king of ages, immortal, invisible, the only God, be honor and glory (1 Timothy 1:17), another Person is not excluded in His nature. Similarly, when He says here, But the Son, the Holy Spirit is not excluded, who is the same in nature. But when He says, No one knows, etc., no human is meant except the Son.

In this way it is held that the Son knows the Father. But this is against Origen, for the Son knows the Father by comprehension. Therefore, because He knows the Father perfectly, and the Father is perfectly knowable, for that reason He has the power of revealing the Father, just as the Father has. Thus it is said, And he to whom it will please the Son to reveal him. For the manifestation of the Father is through the Word: I have manifested your name to the people, etc. (John 17:6). And it is said, No one has seen God at any time (John 1:18). But He knew the Father; therefore, He could manifest Him. Consequently, what He had said about the Father, He attributed to Himself. For He had said, You have hidden these things from the wise and prudent, and have revealed them to little ones; thus, the Son can reveal just as the Father can, from whom He has the same power.

Come to me, all you, etc. ‘Come to My benefits.’ And first, the invitation is presented; second, the necessity of the invitation is shown; and third, its usefulness is declared. He says, therefore: Come to me. These words are also found in a Sapiential book: Come over to me, all you that desire me, and be filled with my fruits . Hence, ‘Draw near to Me, you unlearned,’ because He wishes to give Himself. But what is the necessity of drawing near to Him? It is because, ‘Without Me people labor too much’: You that labor. This particularly applies to the Jews, because they were laboring under the burdens of laws and commandments, as it is stated: This is the burden which neither our fathers nor we have been able to bear (Acts 15:10). Likewise, this is said generally, referring to all people who labor on account of their human frailty: I am poor, and in labors from my youth (Psalms 87:16). And are burdened by the burden, namely, of their sins: My iniquities as a heavy burden have become heavy upon me (Psalms 37:5). ‘And what will we have if we come to You?’ I will refresh you. If anyone thirsts, let him come to me and drink (John 7:37).

He afterwards explains the invitation. First, He explains the invitation itself, and second, He assigns its reason, where it is said, For my yoke is sweet. Regarding the first point, it is as follows. He had put forth an invitation and had stated its purpose. Now He wishes to show what the invitation is, saying, Take up my yoke upon you.

But what is this? ‘You say that You want to refresh us and to take labor away from us, and immediately You command us to bear a yoke? We believed that we would be without a yoke.’ I say that it is true, you will be without the yoke of sin: For the yoke of their burden, and the rod of their shoulder, and the scepter of their oppressor you have overcome (Isaiah 9:4). It is not that you may be without the law of God, but that you may be without the yoke of sin: Let us cast away their yoke from us (Psalms 2:3). Return, O Israel, to the Lord your God: for you have fallen down by your iniquity, etc. (Hosea 14:2). Being then freed from sin, we have been made servants of justice (Romans 6:18).

Take up, therefore, my yoke; namely, the teaching of the Gospel. It is called a yoke because, just as a yoke joins and binds the necks of oxen for plowing, so the teaching of the Gospel binds both peoples to its yoke. And what is it that is said: Learn of me, because I am meek, and humble of heart? For the whole New Law consists in two things: meekness and humility. By meekness, a person is ordered toward their neighbor. Hence: O Lord, remember David, and all his meekness (Psalms 131:1). By humility, a person is ordered toward themself and toward God. Upon whom will my spirit rest, but upon him that is quiet and humble (Isaiah 66:2). Humility thus makes a person capable of being filled with God.

Likewise, He had said, I will refresh you. What is this refreshment? You will find rest for your souls. For the body is not refreshed as long as it is afflicted; when it is no longer afflicted, then it is said to be refreshed. Just as hunger is in the body, so desire is in the mind; hence, the fulfillment of desires is refreshment: Who satisfies your desire with good things (Psalms 102:5). This rest is the rest of the soul: I have labored a little, and have found much rest . In this way, the meek are not quieted in the world; hence, you will find everlasting rest, namely, the fulfillment of your desires.

‘But do not be surprised if I invite you to take up My yoke, because My yoke is not a burden.’ Why? For my yoke is sweet and enjoyable: How sweet are your words to my palate! (Psalms 118:103). And my burden light. These things can refer to two things: by a yoke oxen are held, but a burden is carried. Hence, His yoke refers to the negative precepts, and His burden to the positive precepts.

But this seems to be false, because the burden of the New Law appears very heavy. As it was said above: You have heard that it was said to them of old: You shall not kill… But I say to you, that whoever is angry with his brother will be in danger of the judgment (Matthew 5:21). And so it seems to be a heavy burden. Likewise, it was said above: Strait is the way that leads to life (Matthew 7:14). The Apostle also says, In many more labors (2 Corinthians 11:23). Therefore, it seems to be a very heavy yoke.

For that reason, two things should be considered: the effect of the doctrine and the circumstances of the works. In all things, Christ’s doctrine is light in practice because it changes the heart in that it makes us love not temporal things, but rather spiritual things. For a person who loves temporal things, losing a little is more burdensome than for a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things, and for that reason, it was burdensome for those people to lose them. But now, even if it is somewhat heavy at the beginning, it is nevertheless light afterwards: I will lead you by the paths of equity, which when you will have entered, your steps will not be straitened (Proverbs 4:11–12).

Furthermore, regarding the works, the Law burdened with external acts. Our Law, however, is only in the will; hence, The kingdom of God is not meat and drink (Romans 15:17). Similarly, Christ’s Law gives joy; thus, the Apostle says, But justice and peace and joy in the Holy Spirit (Romans 14:17). Likewise, regarding the circumstances, it can be said that in the New Law there are many adversities; hence, They that will live godly in Christ Jesus will suffer persecution (2 Timothy 3:12). But these are not heavy, because they are seasoned with love; for when someone loves another, whatever they suffer from that person does not burden them. Therefore, love makes all heavy and seemingly impossible things light. Consequently, if someone loves Christ well, nothing is heavy to them, and for that reason, the New Law does not burden.