English · KJV

Theophylact of Ohrid

Medieval · AD 800–1500 · d. AD 1107 · 1,244 passages across 17 books

Commentary

161–180 of 1,244
Matthew 7:12

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

. In a few words He shows us the way to virtue. We humans know just by common sense what we ought to do. If you wish others to do good to you, do good to them. If you wish to be loved by your enemies, you must love your enemies. For both the law of God and the prophets speak of those things which even natural law bids us to do.

Matthew 7:13

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

. The narrow gate means both trials that are voluntarily undertaken, such as fasting and the like, and trials that are involuntarily experienced, such as imprisonment and persecution. Just as a man who is fat, or who is carrying a great load, cannot go in through a narrow gate, neither can a gourmandizer or a rich man. These go in through the wide gate. To show that narrowness is temporary and that width is likewise transitory, He calls them a "gate" and a "way." For the gate is hardship, and he who undergoes hardship passes through his hardship as quickly as he would pass through a gate. And the pleasures of the gourmandizer’s feast are as transitory as any moment in a journey along a road. Since both are temporary, we ought to choose the better of the two.

Matthew 7:14

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

The word "how" expresses the Lord’s wonderment, as if He were saying, "Alas, how narrow it is!" But how is it that the Lord says on another occasion, "My yoke is light" (Mt. 11:30). It is light on account of the future rewards.

Matthew 7:16

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

. The heretics are cunning and deceitful, which is why He says, "Beware." They produce sweet words and feign a decent life, but within lies the hook. "Sheep’s clothing" is meekness, which some pretend to employ, in order to flatter and to deceive. But they are recognized by their "fruit," that is, by their deeds and by their life. For though they can dissemble for a time, they are unmasked by those who are heedful.

Matthew 7:17

Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

The hypocrites are called thorns and thistles: they are like thorns in that they prick unexpectedly; they are like thistles in their cunning and deviousness. The corrupt tree is anyone who has been corrupted by a pleasure-loving and dissolute life.

Matthew 7:18

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

A corrupt tree cannot bring forth good fruit as long as it is diseased. But if it has changed its condition, it can bring forth good fruit. See that He did not say, "it will not be able," but only that as long as it is corrupt it does not bear good fruit.

Matthew 7:20

Wherefore by their fruits ye shall know them.

. He addresses the Jews, speaking the same words as did John. (Mt. 3:10) Jesus likens man to a tree. For by the introduction of a graft, a fruitless tree can bear fruit; so, too, a sinful and fruitless man when engrafted with Christ can bear fruits of virtue.

Matthew 7:21

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Here Jesus shows that He is Lord by saying, "Not every one that saith unto Me, Lord, Lord." Jesus in fact is saying that He is God. He teaches us that we derive no benefit from our faith if it is without works. "He that doeth the will of My Father." He did not mean, "that did the will of My Father on one occasion" but "that doeth the will of My Father continually until his death." And He did not say, "that doeth My will," lest He scandalize His listeners, but instead, "that doeth the will of My Father." For the will of a father and his son are one and the same, unless the son rebels.

Matthew 7:23

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

. At the beginning of the preaching many who were unworthy cast out demons that fled at the name of Jesus. For the grace was at work even in the unworthy, just as we may be sanctified by unworthy priests. Judas also worked signs, as did the sons of Sceva (Acts 19:14-17). Jesus says, "I never knew you," meaning, "at that time when you were working miracles I did not know you," that is, "I did not love you." Here "know" means "love."

Matthew 7:25

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

No virtue can be accomplished without God, which is why Jesus said, "I will liken him unto a wise man." The rock is Christ and the house is the soul. Therefore nothing will shake the man who builds his soul upon the doing of Christ’s commandments. Neither the rain, which is the devil who fell from heaven, nor the rivers, which are mean and harmful men filled to overflowing by such a rain, nor the winds, which are evil spirits, nor, in short, can any temptations cast down such a man.

Matthew 7:27

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Speaking of the man who believes but does not act, Jesus did not say, "I will liken him to a foolish man." Instead Jesus says, "He shall be likened" on his own account to a foolish man. Such a man builds the house of his soul upon sand, that is, with no deeds to provide a stable foundation. This is why it collapses under the blows of temptations. For when temptation beats upon it, it falls with a crash. Unbelievers do not fall, for they are always lying on the ground. It is the believer who falls. Therefore "great was the fall," because it was a Christian who fell.

Matthew 7:29

For he taught them as one having authority, and not as the scribes.

It was not the rulers who were astonished: how could that be when they viewed Him with spite? Rather it was the guileless multitude that was astonished. They did not marvel at His turns of phrase, but at His straightforward speech, and that He showed authority beyond that of the prophets. The prophets said, "Thus saith the Lord," but Christ spoke as God, "I say to you."

Matthew 8:2

And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

Being a man of good sense, the leper did not go up on to the mountain, so as not to interrupt Jesus’ teaching. But when Jesus came down from the mountain, then the leper worshipped Him. And the leper did not say, "If you beseech God, then you will heal me." But he showed great faith, saying, "If Thou wilt." And Christ did.

Matthew 8:4

And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

He touches the leper to show that He is not subject to the law which forbids one to touch a leper, but rather that He is Master of that law. He also shows that for Him Who is pure, nothing is impure, and that His holy flesh imparts holiness. Fleeing glory, He commands the leper to tell no one, but rather to show himself to the priest. For unless the priest would say that the leper was clean, he would have to remain outside the city (Levit. 14). Jesus bids him to offer the gift as a testimony to the Jews, as if to say, "When they accuse Me of abolishing the law, you shall bear witness on My behalf that I commanded you to offer the gifts required by the law."

Matthew 8:5

And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

This man, too, did not approach Jesus while He was on the mountain, so as not to interrupt the teaching. This is the same man mentioned by Luke [Lk. 7:1-10]. Although Luke says that the centurion sent to Jesus others who were elders, this does not contradict Matthew who says that the centurion himself came to Jesus. It is altogether likely that first he sent others, and then, when death was imminent, he himself came and said:

Matthew 8:6

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

This man, too, did not approach Jesus while on the mountain, to avoid interrupting the teaching. This is the same man mentioned by Luke (Lk. 7:1-10). Although Luke says that the centurion sent to Jesus others who were elders, this does not contradict Matthew who says that the centurion himself came to Jesus. For it is altogether likely that first he sent others, and then, when death was imminent, he himself came and said:

Matthew 8:7

And Jesus saith unto him, I will come and heal him.

. The centurion did not bring his servant lying on his bed to Jesus, as he believed that Jesus could heal him even from a distance. Therefore:

Matthew 8:8

The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

The centurion says, "If I who am the servant of the emperor command the soldiers who are under me, how much more so art Thou able to command death and the illnesses, so that they depart from one and beset another?" For illnesses of the body are God’s soldiers and officers of punishment. Christ marvels, therefore, saying, "I have not found such great faith among the Israelites as I have in this Gentile."

Matthew 8:10

When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

The centurion says, "If I who am the servant of the emperor command the soldiers who are under me, how much more so art Thou able to command death and the illnesses, so that they depart from one and beset another?" For illnesses of the body are God’s soldiers and officers of punishment. Christ marvels, therefore, saying, "I have not found such great faith among the Israelites as I have in this Gentile."

Matthew 8:11

And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

Jesus did not say outright, "Many Gentiles shall sit at table with Abraham...." But He said it in a roundabout manner, so as not to scandalize the Jews, Many shall come from the east and west. He mentioned Abraham to show that He does not stand in opposition to the Old Testament. By saying outer darkness, He shows that there is also an inner darkness which is less severe. For in hell there are varying degrees of punishment. He calls the Jews the sons of the kingdom, for the promises of the Old Testament were made to them. He is saying, Israel is my firstborn son [Ex. 4:22].

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