// Copyright 2009 by Frederick Manligas Nacino. Some rights reserved. // This program is free software: you can redistribute it and/or modify // it under the terms of the Lesser GNU General Public License as published // by the Free Software Foundation, either version 3 of the License, or // (at your option) any later version. // This program is distributed in the hope that it will be useful, // but WITHOUT ANY WARRANTY; without even the implied warranty of // MERCHANTABILITY or FITNESS FOR A PARTICULAR PURPOSE. See the // Lesser GNU General Public License for more details. // See http://www.gnu.org/licenses/. // Visit the project page at http://www.celledoor.com/cpdv-ebe/. // Legal usage requires this notice always remain in place. Do not remove. var r1 = 'And it came to pass, when Jesus had made an end of commanding his twelve disciples, he passed from thence, to teach and preach in their cities.
'; var p1 = 'It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.
And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
'; var v_en1 = 'Et factum est, cum consummasset Iesus, pr?cipiens duodecim discipulis suis, transiit inde ut doceret, et pr?dicaret in civitatibus eorum.
'+r1; var v_ln1 = 'And it happened that, when Jesus had completed instructing his twelve disciples, he went away from there in order to teach and to preach in their cities.
'+r1; var r2 = 'Now when John had heard in prison the works of Christ: sending two of his disciples he said to him:
'; var p2 = 'Now when John heard in the prison the works of Christ, he sent two of his disciples
Now when John had heard in the prison the works of Christ, he sent two of his disciples,
'; var v_en2 = 'Ioannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,
'+r2; var v_ln2 = 'Now when John had heard, in prison, about the works of Christ, sending two of his disciples, he said to him,
'+r2; var r3 = 'Art thou he that art to come, or look we for another?
'; var p3 = 'and said to him, “Are you he who comes, or should we look for another?”
And said unto him, Art thou he that should come, or do we look for another?
'; var v_en3 = 'ait illi: Tu es, qui venturus es, an alium expectamus?
'+r3; var v_ln3 = '“Are you he who is to come, or should we expect another?”
'+r3; var r4 = 'And Jesus making answer said to them: Go and relate to John what you have heard and seen.
'; var p4 = 'Jesus answered them, “Go and tell John the things which you hear and see:
Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:
'; var v_en4 = 'Et respondens Iesus ait illis: Euntes renunciate Ioanni qu? audistis, et vidistis.
'+r4; var v_ln4 = 'And Jesus, responding, said to them: “Go and report to John what you have heard and seen.
'+r4; var r5 = 'The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them.
'; var p5 = ' the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear,the dead are raised up, and the poor have good news preached to them.
The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
'; var v_en5 = 'C?ci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur:
'+r5; var v_ln5 = 'The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor are evangelized.
'+r5; var r6 = 'And blessed is he that shall not be scandalized in me.
'; var p6 = ' Blessed is he who finds no occasion for stumbling in me.”
And blessed is he,whosoever shall not be offended in me.
'; var v_en6 = 'et beatus est, qui non fuerit scandalizatus in me.
'+r6; var v_ln6 = 'And blessed is he who has found no offense in me.”
'+r6; var r7 = 'And when they went their way, Jesus began to say to the multitudes concerning John: What went you out into the desert to see? a reed shaken with the wind?
'; var p7 = 'As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind?
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
'; var v_en7 = 'Illis autem abeuntibus, c?pit Iesus dicere ad turbas de Ioanne: Quid existis in desertum videre? arundinem vento agitatem?
'+r7; var v_ln7 = 'Then, after they departed, Jesus began to speak to the crowds about John: “What did you go out to the desert to see? A reed shaken by the wind?
'+r7; var r8 = 'But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in the houses of kings.
'; var p8 = ' But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king’s houses.
But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothingare in kings’ houses.
'; var v_en8 = 'Sed quid existis videre? hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt.
'+r8; var v_ln8 = 'So what did you go out to see? A man in soft garments? Behold, those who are clothed in soft garments are in the houses of kings.
'+r8; var r9 = 'But what went you out to see? a prophet? yea I tell you, and more than a prophet.
'; var p9 = ' But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet.
But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
'; var v_en9 = 'Sed quid existis videre? prophetam? Etiam dico vobis, et plus quam prophetam.
'+r9; var v_ln9 = 'Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
'+r9; var r10 = 'For this is he of whom it is written: Behold I send my angel before thy face, who shall prepare thy way before thee.
'; var p10 = ' For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’
For this is he,of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
'; var v_en10 = 'Hic est enim, de quo scriptum est: Ecce ego mitto Angelum meum ante faciem tuam, qui pr?parabit viam tuam ante te.
'+r10; var v_ln10 = 'For this is he, of whom it is written: ‘Behold, I send my Angel before your face, who shall prepare your way before you.’
'+r10; var r11 = 'Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist: yet he that is the lesser in the kingdom of heaven is greater than he.
'; var p11 = ' Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he.
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.
'; var v_en11 = 'Amen dico vobis, non surrexit inter natos mulierum maior Ioanne Baptista: qui autem minor est in regno c?lorum, maior est illo.
'+r11; var v_ln11 = 'Amen I say to you, among those born of women, there has arisen no one greater than John the Baptist. Yet the least in the kingdom of heaven is greater than he.
'+r11; var r12 = 'And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent bear it away.
'; var p12 = ' From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
'; var v_en12 = 'A diebus autem Ioannis Baptist? usque nunc, regnum c?lorum vim patitur, et violenti rapiunt illud.
'+r12; var v_ln12 = 'But from the days of John the Baptist, even until now, the kingdom of heaven has endured violence, and the violent carry it away.
'+r12; var r13 = 'For all the prophets and the law prophesied until John:
'; var p13 = ' For all the prophets and the law prophesied until John.
For all the prophets and the law prophesied until John.
'; var v_en13 = 'Omnes enim prophet?, et lex usque ad Ioannem prophetaverunt:
'+r13; var v_ln13 = 'For all the prophets and the law prophesied, even until John.
'+r13; var r14 = 'And if you will receive it, he is Elias that is to come.
'; var p14 = ' If you are willing to receive it, this is Elijah, who is to come.
And if ye will receive it,this is Elias, which was for to come.
'; var v_en14 = 'et si vultis recipere, ipse est Elias, qui venturus est.
'+r14; var v_ln14 = 'And if you are willing to accept it, he is the Elijah, who is to come.
'+r14; var r15 = 'He that hath ears to hear, let him hear.
'; var p15 = ' He who has ears to hear, let him hear.
He that hath ears to hear, let him hear.
'; var v_en15 = 'Qui habet aures audiendi, audiat.
'+r15; var v_ln15 = 'Whoever has ears to hear, let him hear.
'+r15; var r16 = 'But whereunto shall I esteem this generation to be like? It is like to children sitting in the market place.
'; var p16 = ' “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions
But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
'; var v_en16 = 'Cui autem similem ?stimabo generationem istam? Similis est pueris sedentibus in foro: qui clamantes co?qualibus
'+r16; var v_ln16 = 'But to what shall I compare this generation? It is like children sitting in the marketplace,
'+r16; var r17 = 'Who crying to their companions say: We have piped to you, and you have not danced: we have lamented, and you have not mourned.
'; var p17 = ' and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’
And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
'; var v_en17 = 'dicunt: Cecinimus vobis, et non saltastis: lamentavimus, et non planxistis.
'+r17; var v_ln17 = 'who, calling out to their companions, say: ‘We played music for you, and you did not dance. We lamented, and you did not mourn.’
'+r17; var r18 = 'For John came neither eating nor drinking; and they say: He hath a devil.
'; var p18 = ' For John came neither eating nor drinking, and they say, ‘He has a demon.’
For John came neither eating nor drinking, and they say, He hath a devil.
'; var v_en18 = 'Venit enim Ioannes neque manducans, neque bibens, et dicunt: D?monium habet.
'+r18; var v_ln18 = 'For John came neither eating nor drinking; and they say, ‘He has a demon.’
'+r18; var r19 = 'The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a wine drinker, a friend of publicans and sinners. And wisdom is justified by her children.
'; var p19 = ' The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
'; var v_en19 = 'Venit Filius hominis manducans, et bibens, et dicunt: Ecce homo vorax, et potator vini, publicanorum, et peccatorum amicus. Et iustificata est sapientia a filiis suis.
'+r19; var v_ln19 = 'The Son of man came eating and drinking; and they say, ‘Behold, a man who eats voraciously and who drinks wine, a friend of tax collectors and sinners.’ But wisdom is justified by her sons.”
'+r19; var r20 = 'Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance.
'; var p20 = 'Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent.
Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
'; var v_en20 = 'Tunc c?pit exprobrare civitatibus, in quibus fact? sunt plurim? virtutes eius, quia non egissent p?nitentiam.
'+r20; var v_ln20 = 'Then he began to rebuke the cities in which many of his miracles were accomplished, for they still had not repented.
'+r20; var r21 = 'Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes.
'; var p21 = ' “Woe to you, Chorazin! Woe to you, 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.
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
'; var v_en21 = 'V? tibi Corozain, v? tibi Bethsaida: quia, si in Tyro, et Sidone fact? essent virtutes qu? fact? sunt in vobis, olim in cilicio, et cinere p?nitentiam egissent.
'+r21; var v_ln21 = '“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were done in you had been done in Tyre and Sidon, they would have repented long ago in haircloth and ashes.
'+r21; var r22 = 'But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
'; var p22 = ' But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
'; var v_en22 = 'Verumtamen dico vobis: Tyro, et Sidoni remissius erit in die iudicii, quam vobis.
'+r22; var v_ln22 = 'Yet truly, I say to you, Tyre and Sidon shall be forgiven more than you, on the day of judgment.
'+r22; var r23 = 'And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.
'; var p23 = ' You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day.
And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
'; var v_en23 = 'Et tu Capharnaum, numquid usque in c?lum exaltaberis? usque in infernum descendes. Quia, si in Sodomis fact? fuissent virtutes, qu? fact? sunt in te, forte mansissent usque in hanc diem.
'+r23; var v_ln23 = 'And you, Capernaum, would you be exalted all the way to heaven? You shall descend all the way to Hell. For if the miracles that were done in you had been done in Sodom, perhaps it would have remained, even to this day.
'+r23; var r24 = 'But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
'; var p24 = ' But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you.”
But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
'; var v_en24 = 'Verumtamen dico vobis, quia terr? Sodomorum remissius erit in die iudicii, quam tibi.
'+r24; var v_ln24 = 'Yet truly, I say to you, that the land of Sodom shall be forgiven more than you, on the day of judgment.”
'+r24; var r25 = 'At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones.
'; var p25 = 'At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
'; var v_en25 = 'In illo tempore respondens Iesus dixit: Confiteor tibi, Pater, Domine c?li et terr?, quia abscondisti h?c a sapientibus, et prudentibus, et revelasti ea parvulis.
'+r25; var v_ln25 = 'At that time, Jesus responded and said: “I acknowledge you, Father, Lord of Heaven and earth, because you have hidden these things from the wise and the prudent, and have revealed them to little ones.
'+r25; var r26 = 'Yea, Father; for so hath it seemed good in thy sight.
'; var p26 = ' Yes, Father, for so it was well-pleasing in your sight.
Even so, Father: for so it seemed good in thy sight.
'; var v_en26 = 'Ita Pater: quoniam sic fuit placitum ante te.
'+r26; var v_ln26 = 'Yes, Father, for this was pleasing before you.
'+r26; var r27 = 'All things are delivered to me by my Father. And no one knoweth the Son, but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him.
'; var p27 = ' All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and heto whomsoever the Son will reveal him.
'; var v_en27 = 'Omnia mihi tradita sunt a Patre meo. Et nemo novit Filium, nisi Pater: neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare.
'+r27; var v_ln27 = 'All things have been delivered to me by my Father. And no one knows the Son except the Father, nor does anyone know the Father except the Son, and those to whom the Son is willing to reveal him.
'+r27; var r28 = 'Come to me, all you that labour, and are burdened, and I will refresh you.
'; var p28 = ' “Come to me, all you who labor and are heavily burdened, and I will give you rest.
Come unto me, all yethat labour and are heavy laden, and I will give you rest.
'; var v_en28 = 'Venite ad me omnes, qui laboratis, et onerati estis, et ego reficiam vos.
'+r28; var v_ln28 = 'Come to me, all you who labor and have been burdened, and I will refresh you.
'+r28; var r29 = 'Take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls.
'; var p29 = ' Take my yoke upon you, and learn from me, for I am gentle and lowly in heart; and you will find rest for your souls.
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.
'; var v_en29 = 'Tollite iugum meum super vos, et discite a me, quia mitis sum, et humilis corde: et invenietis requiem animabus vestris.
'+r29; var v_ln29 = 'Take my yoke upon you, and learn from me, for I am meek and humble of heart; and you shall find rest for your souls.
'+r29; var r30 = 'For my yoke is sweet and my burden light.
'; var p30 = ' For my yoke is easy, and my burden is light.”
For my yoke iseasy, and my burden is light.
'; var v_en30 = 'Iugum enim meum suave est, et onus meum leve.
'+r30; var v_ln30 = 'For my yoke is sweet and my burden is light.”
'+r30; var c3 = 'Are you he who is to come? (Greek, who cometh?) i.e. the Messiah. John the Baptist had already, on several occasions, declared that Jesus was the Messiah. (Jn 1:15). He could not then doubt it himself, but sent his disciples to take away their doubt. (Witham)

St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some envious rivalry, would not acknowledge Christ to be the Messiah. (St. Chrysostom in Baradius)

This expression of St. John is taken much notice of, as conveying with it a very particular question. "Tell me, says St. John, now that I am departing out of this world, if you are coming to redeem the patriarchs and holy fathers; or will you send another?" (St. Thomas Aquinas)

And St. Chrysostom also explains it this way, Are you he that is to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Savior what was implied of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messiah, has arrived. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, that they might believe in him. Therefore, as long as John remained with his disciples, he constantly exhorted them to follow Jesus; but now that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)
'; var c4 = 'Go, and report, etc. St. Luke here tells that Christ worked more miracles when the disciple of St. John came than usual, through which he proved in a much stronger manner than he could have done by words, that he was the Messiah. Because the prophets only worked miracles by invoking the name of God, where as he did it by his own authority. (St. Cyril)

The reason why our Savior did not return a plain answer in words to St. John\'s disciples is, because as the Jews expected the Messiah to be a great and powerful king, had he acknowledged himself to be the Messiah in the presence of the multitude, he might have given suspicion to the secular power, or providing a reason for the Scribes and Pharisees for maligning him, and putting him to death before the time preordained for his passion. (Baradius)
'; var c5 = 'The blind see, etc. Christ shows them who he was by the miracles, which were foretold concerning the Messiah.

The poor evangelized. This is the sense held forth by the prophet Isaiah. (Isa 61:1). (Witham)

That is, they are declared to have the kingdom of heaven, and are depicted as blessed. Here also he fulfills the prophecy of Isaiah, (Isa 61:1) which in the Septuagint version is rendered, He sent me to preach the gospel to the poor. (Nicholas of Lyra)
'; var c6 = 'Offense in me. That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I will endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I will die on an infamous cross. (Witham)

Blessed is he, etc. That is, who will not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to show that he knew their hearts. (Menochius)
'; var c8 = 'Clothed in soft, etc. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jewish people paid him was sufficiently evident. Therefore, our Redeemer proceeds to show that St. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behavior,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he sheoed to the world by his garments of camels\' hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. (St. Chrysostom, hom. xxxviii)
'; var c9 = 'More than a prophet. John was a prophet, because he foretold the coming of Christ; and he was more than a prophet, because he saw him, which was a privilege that none of the ancient prophets enjoyed; and not only did he see him, but pointed him out, before he was acknowledged in that character. Again, he was more than a prophet, in as much as he was the precursor of the Messiah, who even deigned to receive baptism at his hands. (Menochius)
'; var c10 = '
'; var c11 = 'The least, etc. Many understand this about Christ, who is less in as much as he is more humble, younger in age, and according to the erroneous opinion of men, of less sanctity than John. Maldonatus and Tolletus suppose the meaning to be, that he who is the least in sanctity in the Church of Christ is greater than John; not that John did not excel much in sanctity, nor even most of the children of the Church of Christ, but that those who belong to the Church, on account of this circumstance of their being under the new law, which is the law of children, are greater than those under the old law, which was the law of bondsmen, as the least among the children is greater than the greatest among the bondsmen. Now John in this respect did not belong to the Church of Christ, because he was slain before Christ\'s death, and before which time the Gospel was not fully established. (Menochius)

There has arisen no one greater, etc. This comparison, by what we find, Lk 7:28, is only between John and the ancient prophets, to signify that John was greater than any of the prophets, at least by his office of being the immediate precursor of the Messiah. The comparison cannot be extended to Christ himself, who was both God and man, nor to his blessed Virgin Mother; nor do we need to understand it of his Apostles.(Witham)
'; var c12 = 'Endured violence, etc. It is not to be obtained by brute force, but by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations. (Challoner)

Certainly it is great violence for a man to look for a seat in heaven, and to obtain that by his virtue which was refused to him by his nature. (St. Jerome in St. Thomas Aquinas)

The kingdom of heaven, etc. That is, the kingdom of heaven is to be obtained by mortification, penance, poverty, and those practices of holiness which John, both by word and example, pointed out. According to this interpretation, the kingdom of heaven means eternal life. Or the meaning may be, the kingdom of heaven is taken by the violent, because it is not now confined, as in the old law, to one people, but open to all, that anyone may enter in and take possession of it. The kingdom of heaven, in this interpretation, is taken to be the Church of Christ, to be the Gospel, and also to be eternal life. (Menochius)
'; var c13 = 'All the prophets and the law prophesied, even until John: as if he had said, all they who prophesied before and predicted the coming of the Messiah; but now John points him out that he is present with you, so that now all the types and figures of the ancient law will be fulfilled, and are at an end. (Witham)
'; var c14 = 'He is the Elijah, etc. Not in person, but in spirit. (Lk 1:17). (Challoner)

John is here depicted as Elijah, not in the same manner as those who taught the transmigration of souls; but the meaning is, that the precursor came in the spirit and virtue of Elijah, and had the same fulness of the Holy Spirit. The Baptist is not undeservedly depicted as Elijah, both for the holiness of his life, and for his sufferings. Elijah upbraided Ahab and Jezabel for their impieties, and was obliged to flee. John blamed the unlawful marriage of Herod and Herodias, and died for his virtue. (St. Jerome in St. Thomas Aquinas)
'; var c16 = 'Is like to children, etc. This comparison signifies that there was nothing necessary for their salvation, which God had not abundantly provided for; but they had pertinaciously continued in their incredulity. To explain this, he uses a comparison taken from morose children, whom nothing can please; he appears to refer to some custom of that time with which we are little acquainted about. (Menochius)
'; var c17 = 'We playd music. Christ, says, St. Jerome on this place, was represented by the children that piped, or played on pipes, and St. John by those that mourned; because Christ infrequently refused to eat and converse with sinners. (Witham)

Jesus shows the Jews by this comparison, that he had endeavored to attract them, by the common life he led, to an imitation of his virtues; and they had not complied with his desire.

We have lamented. This part is to be understood to be St. John, who led a most ascetic life, and despite that was despised by the Jews. (St. Jerome in St. Thomas Aquinas)

Similar to this is the complaint of the Almighty, by the mouth of the prophet Isaiah: What more should I have done for my vineyard that I did not do for it? (Isa 5:4). Our Redeemer and the Baptist imitated skillful huntsmen, who made use of various and opposite strategy, so that if the nimble animal escapes one, he may fall into another. As men are commonly more engaged by fasting and asceticism, the Baptist therefore preyed upon them to the utmost, so that they might be persuaded to believe his words. Christ, appealing more to their weakness, did not embrace this rigid manner of life, although at the same time he sanctified and approved of it by his fast of forty days, and extreme poverty, not having anywhere to sleep. It was better that our Savior\'s doctrine should be approved of by one who practiced asceticism, rather than that he himself should fast and live rigidly. If the Jews admired fasting and penance, whose words should have led them to the Son of God? If fasting appeared sorrowful and forbidding, why did they not join Jesus, who came eating and drinking, and alleviating their infirmities? But whichever way they chose they might have arrived at salvation. (St. Chrysostom, hom. xxxviii.)
'; var c18 = 'He has a demon. Those possessed by demons, were often accustomed to pass their time exposed to the elements, to eat unusual food, and sometimes to refrain a considerable time from meat and drink. (Menochius)
'; var c19 = 'Came eating and drinking. While John came living in the wilderness on locusts, wild honey, etc. Yet for the most part, the Jews neither regarded highly Christ nor St. John: the Pharisees here (Mt 11:18) say of John, that he is possessed with a devil.

Wisdom is justified by her sons. That is, by those that are truly wise; and the sense seems to be, that the divine wisdom and Providence has been justified, i.e. approved, owned, and declared just and equitable by those that being truly wise, have made good use of the favors and graces offered them at this time of their redemption, when others have remained obstinate in their blindness, and refused to believe in Christ. (Witham)

That is, the multitude of believers by their faith justify the providence and justice of God, against the misrepresentation of the wicked; if they believed, what prevented others also from believing? It appears that Divine Providence omitted nothing of those things, which were necessary to procure and promote the salvation of men. (Menochius)
'; var c21 = 'Woe to you, Chorazin, etc. These four verses shew us how dangerous it is to resist the divine graces, and not to make good use of those favorable opportunities which divine providence has placed us in, of working our salvation and of improving ourselves in virtue and sanctity. (Witham)

Haircloth and ashes, etc. It was the custom for those who were in mourning, to be clothed with haircloth, and sit in ashes. (Menochius)
'; var c22 = 'Forgiven more, etc. The faults of those who never had the truth announced to them, is less than of those who rejected it when offered, so therefore their punishment would be less. (Menochius)
'; var c23 = 'If we compare this with Lk 10:15, it will appear that Jesus Christ twice made this reproach to these two impenitent cities. (Bible de Vence)
'; var c25 = 'Jesus responded, etc. lit. Jesus responded, said: where we may take notice, that responding, in the style of the Scripture, is often put when it is no answer to any thing that was said before. (Witham)

Because you have hidden, etc. Jesus gives thanks to his heavenly Father, because he had revealed the secret of his coming to his disciples, who, according to the false opinion of men, are called children and fools, and had hid it from the Scribes and Pharisees, whom he in ridicule calls the wise and prudent. By this prayer, he also begs that his heavenly Father would complete what he had begun in his Apostles. (St. Jerome)

Christ does not rejoice that it was not revealed to the wise and prudent, but because it was revealed to his little ones. (St. Thomas Aquinas)
'; var c26 = 'Yes, Father, etc. St. Chrysostom interprets this passage as if Christ would say, Go on, Father, as you have begun; or the sense may be, I give you thanks, O Father, that it has pleased you to act accordingly, that since the wise men of this world have rejected the gospel, you have deigned to manifest it to little ones. (Menochius)
'; var c28 = 'All you who, etc. That is, you who are tired with the heavy load of your sins, and the grievous yoke of the old law. (Menochius)
'; var c29 = 'Take my yoke, etc. Do not fear the yoke of Christ, because it is a yoke of the greatest sweetness. Do not be disheartened when he mentions a burden, because it is a burden exceeding light. If our Savior says, that the way of virtue is exceeding narrow, and full of difficulties and dangers, we must remember that it is only so to the slothful. Therefore, promptly perform what is required, and then all things will be easy; the burden will be light, and the yoke sweet. (St. Chrysostom, hom. xxxix.)
'; var c30 = 'For my yoke is sweet, etc. Although, in regard of our weak nature, it is a very heavy yoke, yet the grace of God renders it easy and light, because our Lord himself helps us to bear it, according to that of the prophet Hosea, (Hos 11:4) I will be to them like one who raised the yoke over their jaws. St. Bernard says, that our Savior sweetens by the spiritual ointment of his grace, all the crosses, penances, and mortifications of religious souls. St. Augustine admits, that before he knew the power of grace, he could never comprehend what chastity was, nor believe that anyone was able to practice it; but the grace of God renders all things easy. (Rodriguez, On Mortification. Chap. xix.)
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