Jerome — Commentary on Scripture

Matthew 3:13-15

Also that by being Himself baptized, He might sanction the baptism of John.

Beautifully said is that now, to show that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.'

Righteousness; but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:13

For three reasons the Savior accepted baptism from John. First, because he was born a man, that he might fulfill all justice and humility of the law. Second, that by his baptism he might confirm John’s baptism. And third, that by sanctifying the waters of the Jordan through the descent of the dove, he might show the Holy Spirit’s advent in the baptism of believers.

COMMENTARY ON MATTHEW 1.3.13

Matthew 3:13-14

(Verse 13, 14.) Then Jesus came from Galilee to the Jordan to John to be baptized by him. But John tried to prevent him, saying: I need to be baptized by you, and you come to me? But Jesus answered and said to him: The Savior accepted baptism from John for three reasons. First, to fulfill all righteousness and humility of the Law, because he was born as a human. Second, to confirm the baptism of John with his own baptism. Third, as Jordan sanctified the waters, by the descent of the dove, the Holy Spirit would show forth the coming in the baptism of believers.

Commentary on Matthew

Matthew 3:15

(Verse 15.) Without measure. He spoke beautifully, without measure, to show Christ in water, John to be baptized by Christ in spirit. Or differently, without measure: so that I, who assumed the form of a servant, may fulfill his humility. Otherwise, know that you shall be baptized by me in the day of my judgment. Without measure, says the Lord Jesus, I have another baptism by which I must be baptized. You baptize me in water, so that I may baptize you for me in your blood.

Commentary on Matthew

Matthew 3:16

Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them.

It sate on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:16

(Verse 16) For thus it is fitting for us to fulfill all righteousness. Then he let him go. And Jesus, having been baptized, immediately came up from the water. He did not add the righteousness of the Law or of nature, so that we may understand both: if God accepted baptism from a man, let no one refuse to accept it from a servant.

Commentary on Matthew

Matthew 3:17

It sate on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.

The mystery of the Trinity is shown in this baptism. The Lord is baptized; the Spirit descends in shape of a dove; the voice of the Father is heard giving testimony to the Son.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:17

(Verse 17) And behold, the heavens were opened for him, and he saw the Spirit of God descending like a dove and coming upon him. And behold, a voice from heaven, saying: 'This is my beloved Son, in whom I am well pleased.' The mystery of the Trinity is demonstrated in the baptism: the Lord is baptized, the Spirit descends in the form of a dove, and the voice of the Father, testifying to the Son, is heard. The heavens are opened not by the opening of the elements, but by spiritual eyes; as Ezekiel also mentions in the beginning of his book that they were opened. And the dove also sat upon the head of Jesus, so that no one would think that the voice of the Father was made to John, not to the Lord.

Commentary on Matthew

Matthew 4:1-2

Led, not against His will, or as a prisoner, but as by a desire for the conflict.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:1

(Chapter 4 - Verse 1) Then Jesus was led into the desert by the spirit. There is no doubt that it was the Holy Spirit. It follows:

In order to be tempted by the devil. However, he is led not unwillingly or captivated, but by his own will to fight.

Commentary on Matthew

Matthew 4:3

(Verse 3.) Say that these stones become bread. It is fittingly said to the hungry: say that these stones become bread. You are tempting him with two opposing arguments, O devil. If these stones can become bread at his command, then you are foolishly tempting someone of such great power. But if he cannot do it, then you are foolishly suspecting the Son of God. If you are the Son of God, say that these stones become bread.

Commentary on Matthew

Matthew 4:3-4

But thou art caught, O Enemy, in a dilemma. If these stones can be made bread at His word, your temptation is vain against one so mighty. If He cannot make them bread, your suspicions that this is the Son of God must be vain.

Christ's purpose was to vanquish by humility;

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:4

The testimony was taken from Deuteronomy. The Lord responded in this way, for it was his purpose to overcome the devil with humility and not with power. At the same time, it should be noted that unless the Lord had begun to fast, the devil would not have had an occasion, in accordance with the passage: “My son, as you embark upon the service of God, prepare your soul for temptation.” But the Savior’s very response indicates that it was as man that he was tempted: “Not by bread alone shall man live, but by every word that comes forth from the mouth of God.” So if anyone does not feed upon God’s Word, that one will not live.

COMMENTARY ON MATTHEW 1.4.4

Matthew 4:4

(Verse 4.) He answered and said: It is written: Man shall not live by bread alone, but by every word that comes forth from the mouth of God. The testimony is taken from Deuteronomy (Deut. VIII, 3). The Lord responded in this way because His intention was to overcome the devil through humility, not power. It should also be noted that if the Lord had not begun to fast, the devil would not have had an opportunity to tempt Him, according to this: My son, when you come to serve God, prepare yourself for trials, and put your soul in order (Eccli. II, 1). But the very response of the Savior indicates that he was a man who was tempted. Man does not live by bread alone, but by every word that proceeds out of the mouth of God. Therefore, if anyone does not feed on the word of God, he does not live.

Commentary on Matthew

Matthew 4:5-7

Took him, not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly.

In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, Cast thyself, because the voice of the Devil, which is always calling men downwards, has power to persuade them, but may not compel them to fall.

This verse we read in the ninetieth Psalm (Ps. 91:11.), but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss.

The false Scripture darts of the Devil He brands with the true shield of Scripture.

It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might show the sacraments of the second Law.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:5-6

“Throw yourself down.” It is the devil’s voice by which he desires that everyone should fall down. “Throw yourself,” he says. He is able to persuade, but he cannot cast down. “He will give his angels charge concerning you; and upon their hands they shall bear you up, lest you dash your foot against a stone.” This we read in the ninetieth psalm. Clearly the prophecy here is not about Christ but about a holy man. The devil therefore is a poor interpreter of the Scriptures. Certainly, if he really knew what was written about the Savior, he should have also said what follows in the same psalm against him: “You will tread on the lion and the adder, the young lion and the serpent you will trample underfoot.” Concerning the help of the angels, he speaks as though to a feeble man. Concerning his being trampled underfoot, he is silent like an artful dodger.Jesus said to him, “It is written further, ‘You shall not tempt the Lord your God.’ ” The false arrows from the devil’s own scriptures he breaks with the true shield of the Scripture. And it should be noted that he cited the necessary testi…

“Throw yourself down.” It is the devil’s voice by which he desires that everyone should fall down. “Throw yourself,” he says. He is able to persuade, but he cannot cast down. “He will give his angels charge concerning you; and upon their hands they shall bear you up, lest you dash your foot against a stone.” This we read in the ninetieth psalm. Clearly the prophecy here is not about Christ but about a holy man. The devil therefore is a poor interpreter of the Scriptures. Certainly, if he really knew what was written about the Savior, he should have also said what follows in the same psalm against him: “You will tread on the lion and the adder, the young lion and the serpent you will trample underfoot.” Concerning the help of the angels, he speaks as though to a feeble man. Concerning his being trampled underfoot, he is silent like an artful dodger.Jesus said to him, “It is written further, ‘You shall not tempt the Lord your God.’ ” The false arrows from the devil’s own scriptures he breaks with the true shield of the Scripture. And it should be noted that he cited the necessary testimony from Deuteronomy that he might show the sacraments of the second law.

COMMENTARY ON MATTHEW 1.4.5-7

Matthew 4:5

(Verse 5.) Then the devil took him to the holy city. This assumption, which is called, does not come from the weakness of the Lord, but from the pride of the enemy, who thinks that the will of the Savior is a necessity. From this passage, however, it is understood what is meant by what is written in another place: They went into the holy city and appeared to many (Matthew 27:53).

Commentary on Matthew

Matthew 4:6

(Verse 6.) And he set him on the pinnacle of the temple, and said to him, 'If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.' If you are the Son of God. In all temptations, the devil does this in order to see if you are the Son of God; but the Lord responds in such a way as to leave him in doubt. Send yourself downward. For it is written: The voice of the devil, who always desires everyone to fall downward, says, Send yourself downward, it can persuade, it cannot force. He has commanded his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone. We read this in the ninety-first psalm, but there it is not about Christ, but about a holy man, a prophet. Therefore, the devil misinterprets the Scriptures. Surely if he truly knew that it was written about the Savior, he should have also said what follows in the same psalm against himself: You will tread on the lion and the serpe…

(Verse 6.) And he set him on the pinnacle of the temple, and said to him, 'If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'

If you are the Son of God. In all temptations, the devil does this in order to see if you are the Son of God; but the Lord responds in such a way as to leave him in doubt.

Send yourself downward. For it is written: The voice of the devil, who always desires everyone to fall downward, says, Send yourself downward, it can persuade, it cannot force.

He has commanded his angels concerning you, and they will lift you up in their hands, so that you will not strike your foot against a stone. We read this in the ninety-first psalm, but there it is not about Christ, but about a holy man, a prophet. Therefore, the devil misinterprets the Scriptures. Surely if he truly knew that it was written about the Savior, he should have also said what follows in the same psalm against himself: You will tread on the lion and the serpent; you will trample the young lion and the serpent. He speaks of the assistance of angels as if speaking to a weak person: he is silent about his own trampling as if a turncoat.

Commentary on Matthew

Matthew 4:7

(Verse 7) Jesus said to him again: It is written: You shall not tempt the Lord your God. He breaks the false arrows of the devil's scriptures with the true shields of the scriptures. And it should be noted that he presented only the necessary testimonies from Deuteronomy, to show the sacraments of the second law.

Commentary on Matthew

Matthew 4:8

(Verse 8) Again, the devil took him up on an exceedingly high mountain, and showed him all the kingdoms of the world and their glory, and said to him, 'All these things I will give you if you fall down and worship me.' The glory of the world, which is passing away with the world, is shown on the mountain and on the pinnacle. But the Lord descends to humble and lowly places in order to overcome the devil through humility. Furthermore, the devil hastens to lead him to the mountains, so that through the same mountains by which he himself fell, others may fall as well, according to the saying of the Apostle: 'Lest he be lifted up with pride and fall into the judgment of the devil' (1 Timothy 3:6).

Commentary on Matthew