Theodore of Mopsuestia — Commentary on Scripture

Matthew 2:16

Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

He gave orders that not only the children in Bethlehem but even those in the outlying districts of the town be killed, thinking that amid the multitude of those killed would be the one he was seeking. Herod ordered those who were two years old and under to be slaughtered. He had calculated such was the time that had passed from the incarnation of Christ, taking into account the time the magi had spent on their journey and that which he had spent on the throne. But Christ was taken out of Bethlehem once night had arrived. It is not possible that the birth of Christ be the cause of the killing of the children. But the disclosure of Herod’s child-killing marked the beginning of a long string of wickedness. Even those who crucified Christ were not wicked at the time when they arrested Christ. Rather, they became wicked at the time when they undertook his murder. Yet for Christ’s sake the children will receive a good reward, fitting to their martyrdom.

Matthew 3:13

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Many raise the question, What in fact was the nature of this baptism with which the Lord was baptized? What did it amount to, the baptism of our Lord and Savior Jesus Christ, who, for the sake of the salvation of all, became human? As such he was to show himself to be the beginning of a certain paradoxical life on account of which he is called Adam, since for Adam’s sake and for the rest of those who have arisen from Adam he becomes the beginning of everlasting life, in the same way that Adam was the original of this temporary and mortal life. This Jesus, I say, recapitulated in himself everything that pertains to our salvation. For just as he both died and rose again, we also shall do so, in the same way. Since necessarily we were to be symbolically transferred from this present life by baptism and settled in that life which is to come, he saw to it that this baptism should be fulfilled first of all in himself. In his providential dispensation of things, he had received, before all others, this baptism of adoption which is by water and the Spirit. He thereby showed this baptism to b…

Many raise the question, What in fact was the nature of this baptism with which the Lord was baptized? What did it amount to, the baptism of our Lord and Savior Jesus Christ, who, for the sake of the salvation of all, became human? As such he was to show himself to be the beginning of a certain paradoxical life on account of which he is called Adam, since for Adam’s sake and for the rest of those who have arisen from Adam he becomes the beginning of everlasting life, in the same way that Adam was the original of this temporary and mortal life. This Jesus, I say, recapitulated in himself everything that pertains to our salvation. For just as he both died and rose again, we also shall do so, in the same way. Since necessarily we were to be symbolically transferred from this present life by baptism and settled in that life which is to come, he saw to it that this baptism should be fulfilled first of all in himself. In his providential dispensation of things, he had received, before all others, this baptism of adoption which is by water and the Spirit. He thereby showed this baptism to be great and honorable, in that he himself, first of all, truly accepted it. Moreover, he himself identified himself with that part of society outside the law of grace, in which we also take part. For it was fitting that the Lord, in humility of spirit, should become subject both to the prophet and Baptist, like a common person from among the people. He was baptized that he might hallow the waters and bestow upon us, through the basin, regeneration and adoption and remission of sins and all the other blessings that came to us through baptism, prefiguring them in himself. As God, however, he is the One “who takes away the sin of the world,” and as such he has no need of baptism.

Matthew 3:15

And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

The baptism of John was at one and the same time perfect and imperfect. It was perfect according to the precept of the law, but it was imperfect in that it did not supply remission of sins but merely made people fit for receiving the perfect one. For this reason, even Christ, since he was perfect with regard to the law, was baptized with this baptism, that is, the baptism of John. And he makes this clear, saying, “For thus it is fitting for us to fulfill all righteousness.”

Matthew 3:16

And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

The Holy Spirit appeared in the form of a dove, being kindly, affectionate and a lover of humanity. Although frequently pushed aside, the dove nevertheless comes again to be possessed by us and does us good according to its own goodness. For the dove is an affectionate creature, a friend of humanity, who, even though mistreated by people who snatch away and eat its nestlings, does not depart from those it is accustomed to live with but remains no matter what.

Matthew 4:1

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

For since Adam met with luxury in paradise and, through deception, deteriorated to what is worse, it was necessary that [the Spirit] lead Christ into the wilderness in order to enfeeble the devil’s force by someone greater in strength. So he fasted for forty nights and days.

Matthew 4:2

And when he had fasted forty days and forty nights, he was afterward an hungred.

When Christ “hungered,” as it is written, then the devil made his move to tempt him; for he was not wholly amazed at the fact of his fasting for forty days, since he knew that Elijah had fasted for the same length of time. For this reason he took courage to attack him, thinking him to be a person of this kind, and not God.

Matthew 4:4

But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

If as God Jesus overcame the devil, it was no great accomplishment for him to defeat the apostate angel whom he himself had made. Nor is this victory to be ascribed to his humanity alone. But by long-suffering, he prevailed over him as man, teaching us that it is not through miracles but by long-suffering and patient endurance that we must prevail over the devil and that we should do nothing merely for show or for notoriety’s sake.

Matthew 4:8

Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

The statement that the devil “led him away” has to be understood with reference to God’s plan, since Christ, who had foretold and sought that he should do this, had prearranged for the clear defeat of the one who should try in vain to tempt him. For in the case of Job too it says that “the devil said to the Lord.” But who is so simpleminded as to suppose that the devil discusses things with God? But what he had intended, God allowed him to do, in order to demonstrate Job’s indomitability. So too in the present instance, to the devil is applied whatever purpose God had wished to happen in providentially arranging all things. But as to the phrase “he showed him,” it is clear that he did not show him this in substance and reality, since it is impossible to find a mountain so high that from it someone who wishes can see the whole world. Rather it was through an imaginary image, in keeping with the demon’s usual custom, the clear identifying mark of which is the attempt to delude people of sound understanding by representing to them things that are not there as though they were there and…

The statement that the devil “led him away” has to be understood with reference to God’s plan, since Christ, who had foretold and sought that he should do this, had prearranged for the clear defeat of the one who should try in vain to tempt him. For in the case of Job too it says that “the devil said to the Lord.” But who is so simpleminded as to suppose that the devil discusses things with God? But what he had intended, God allowed him to do, in order to demonstrate Job’s indomitability. So too in the present instance, to the devil is applied whatever purpose God had wished to happen in providentially arranging all things. But as to the phrase “he showed him,” it is clear that he did not show him this in substance and reality, since it is impossible to find a mountain so high that from it someone who wishes can see the whole world. Rather it was through an imaginary image, in keeping with the demon’s usual custom, the clear identifying mark of which is the attempt to delude people of sound understanding by representing to them things that are not there as though they were there and things that have not happened as though they had happened.

Matthew 5:15

Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

So, what does the Savior mean by the “bucket” under which some people put the lamp? Here by “bucket” he means vice, and by “lamp,” virtue. People who intend to perform some illicit act walk in darkness, avoiding, if possible, the light.

Matthew 5:22

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

In speaking of the judgment and of the council and of the Gehenna of fire, Jesus refers to one and the same punishment. He does not indicate various things through the difference of the words, nor some different chastisement. But if it is not permissible to call somebody a fool, why does the Lord himself employ the expression fools? It is not fitting to call one’s particular brother a fool, for such a word issues from anger and not from righteousness. It is even more impious when it is spoken against someone who is holy. But the Lord justly terms as fools people who are in no way righteous and in no way what he is. He does this not out of anger but for the sake of truth. Again, Gehenna is the place of eternal and infernal punishment.

Matthew 5:32

But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

He has mixed his statement about divorce with one concerning fornication, for men who turn away from their own spouses out of a desire for intercourse with other women have committed adultery. The same applies to women. Thus he does not allow the divorced woman to remarry. The man she lives with must pay the penalties of an adulterer. For even if, to all appearances, she is separated from her husband, in spiritual reality she remains his body. At the beginning, she was joined and fitted by God to her husband as “one flesh.” For the same reason, neither is the man able to marry another woman.

Matthew 7:19

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

Others maintain that these things are said with reference to teachers of foreign doctrines and to people who mingle lies with the truth. Just as one cannot gather evil fruit from a tree that produces good fruit, neither can one gather grapes or figs from one that bears thorns; similarly, from an evil mindset, one does not hear good words, nor would you expect evil teaching to come from a pious teacher. But in protecting the others so that they may not be easily deluded, Jesus at the same time deters those who would attempt to teach evil things. For, he says, “every tree that does not bear good fruit is cut down and cast into the fire.” Just as fruitless trees are thrown into the fire, so human beings who do not bear the fruits of religion with their mouths will consequently receive punishment.

Matthew 8:6

And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

He uses the word boy here to indicate his house servant. Luke shows this clearly, calling him his “slave” or “servant.”

Matthew 8:9

For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

It was a sign of the centurion’s intelligence that merely by thinking to himself about what was likely, he believed such things about Christ. For he says, “I also am a man. But nevertheless I am the lord over those I have received authority to rule. Therefore it is nothing strange if you, who have received authority from God, should be able to command illnesses to depart by a mere word.” The centurion did not approach Jesus as one who is Son of God and Lord of the whole creation (for at that time, before the crucifixion, this was not yet known even by the disciples). Rather, he came to him as to a man who, because of his virtues, had received from God some greater-than-human authority. This is why he says, “For I also am a man.” For since he had said to him, “say the word,” and this might seem proper to God only, he rightly adds the statement, “for I also am a man,” as though to say, “It is nothing surprising if you, a man who has received authority from God, should be able to do this thing, since I myself, a man like you, receive subjects and am set over them to command them as I wi…

It was a sign of the centurion’s intelligence that merely by thinking to himself about what was likely, he believed such things about Christ. For he says, “I also am a man. But nevertheless I am the lord over those I have received authority to rule. Therefore it is nothing strange if you, who have received authority from God, should be able to command illnesses to depart by a mere word.” The centurion did not approach Jesus as one who is Son of God and Lord of the whole creation (for at that time, before the crucifixion, this was not yet known even by the disciples). Rather, he came to him as to a man who, because of his virtues, had received from God some greater-than-human authority. This is why he says, “For I also am a man.” For since he had said to him, “say the word,” and this might seem proper to God only, he rightly adds the statement, “for I also am a man,” as though to say, “It is nothing surprising if you, a man who has received authority from God, should be able to do this thing, since I myself, a man like you, receive subjects and am set over them to command them as I will.”

Matthew 10:24

The disciple is not above his master, nor the servant above his lord.

It is truly said that a disciple is not above his teacher according to his nature. For he who is made like his teacher by adoption can never go beyond his nature, but to be made like his teacher is the highest end he can reach. It is also for this reason that Jesus says there is only one teacher, and that teacher is himself. For the teachers among humans are more like routinely stamped images of teachers than like true ones, as each of them teaches what he himself takes for granted. One will make more progress if one is reconciled to the good that has already been given.

Matthew 10:28

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

When Jesus says “hell,” he is emphasizing that punishment there is eternal. By “hell” he means the condemnation awaiting those who receive recompense according to their life.His choice of words shows that there is a great difference between the two things. He first says “kill” but next says “destroy,” and from destruction there is no longer any salvation.

Matthew 11:2

Now when John had heard in the prison the works of Christ, he sent two of his disciples,

About this text, some will argue, “When John sent his disciples, he was neither ignorant himself nor did he mean for them to learn, which seems clear to anyone who has entered to a certain extent into the meaning of the holy Scriptures.” But this is foolish, because when John was about to die and join the departed, he sent them to ask whether he was the one who was to come and free those who had been vanquished by death. In this way the good news was delivered to his disciples as well. John had already said, “Behold, the Lamb of God, who takes away the sin of the world.” He already knew very well that the Messiah would offer his suffering up to God for the sake of all humanity. Certainly, if John indeed knew that Jesus was the Christ, he was not ignorant of the Christ. On the contrary, he knew exactly what benefits were to come to humanity through him. John might seem to be telling different people different things in different contexts. Isn’t it true that John had so much knowledge about Christ that he said a great deal about him to various people? Isn’t it true that in accordance w…

About this text, some will argue, “When John sent his disciples, he was neither ignorant himself nor did he mean for them to learn, which seems clear to anyone who has entered to a certain extent into the meaning of the holy Scriptures.” But this is foolish, because when John was about to die and join the departed, he sent them to ask whether he was the one who was to come and free those who had been vanquished by death. In this way the good news was delivered to his disciples as well. John had already said, “Behold, the Lamb of God, who takes away the sin of the world.” He already knew very well that the Messiah would offer his suffering up to God for the sake of all humanity. Certainly, if John indeed knew that Jesus was the Christ, he was not ignorant of the Christ. On the contrary, he knew exactly what benefits were to come to humanity through him. John might seem to be telling different people different things in different contexts. Isn’t it true that John had so much knowledge about Christ that he said a great deal about him to various people? Isn’t it true that in accordance with the greater part of what John had said in his own testimony, he recognized Jesus as the deliverer of good news? It is hardly conceivable that John was ignorant about the Christ but now was guessing and wanted to find out for sure from him. That would be inconsistent. And who would, in the attempt to discover something so great, send along his disciples as if they were competent in themselves to teach and witness?There is another point being made here. The present life is the time when we must conduct ourselves responsibly. After death there is judgment and punishment. However, Christ’s death did not universally redeem the sins of all those who had already died. For when it is said that the bronze gates and iron bars were shattered, this is said because the body of Christ then appeared immortal for the first time and death was shown to be defeated. What does this mean, then? Were all people unrighteous before the coming of Christ? Not at all. Before Christ it was enough to refrain from idolatry and to worship the one true God in order to be saved. But now that alone is not enough. We must also know Christ personally. And so we must not imagine that someone will confess to Christ in hell, where even if all repent, no one is comforted.

Matthew 11:11

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

If John is being judged against other people according to being born from a woman, he will be found to be the greatest of them all. He alone was filled with the Holy Spirit inside his mother’s womb, so that he “leaped,” and his mother prophesied because she partook in this as well. But if John is judged in relation to those who are to partake of the Spirit in the kingdom of heaven, Jesus says, he will be found to be least. Thus Jesus says that John by no means partakes of such great grace as those who will be reborn into immortality after Jesus’ resurrection from the dead and that John will experience physical death. At that time, however, the Spirit’s abundance toward people will be so great that no one who has partaken of even the least part of it can afterward fall into death.

Matthew 11:14

And if ye will receive it, this is Elias, which was for to come.

Jesus is in effect saying: Just as Elijah will come toward the end of this present age preaching about my imminent appearance from heaven, in the same way this one has spread the good news of my coming, bringing an end to the old things. My coming is something new, a type of the state of things that is about to occur.

Matthew 11:18-19

For John came neither eating nor drinking, and they say, He hath a devil.

Those who were looking for the truth, he says, accepted the leadership of John and of Christ. It changed their lives. They managed this wisdom for the benefit of those who were searching. He calls the things that have happened wisely, wisdom. The Jews did not believe in Christ, either through the fasting and ascetic life of John or through the submissive mode of life and providential citizenship of Christ the Lord himself. Still, he who fulfilled everything wisely by neglecting none of those things that contributed to their profit and salvation was judged harshly by them. And no longer hereafter could they accuse him, because Jesus fulfilled all his promises and did not leave behind for them a shadow either of unkindness or of ingratitude.