John the Baptist in prison also doing his diligence, sendeth some of his Disciples to Christ: that as they heard, so they might also see his miracles with their eyes. 7. Afterward Christ declareth how worthy of credit John's testimony was: 16. & inveigheth against the Jews, who with neither of their manners of life could be won: 20. no nor with Christ's infinite miracles: 25. praising God's wisdom in this behalf, 27. and calling to himself all such as feel their own burdens.Iohn the Baptist in prison also doing his diligence, sendeth some of his Disciples to Christ: that as they heard, so they might also see his miracles with their eyes. 7. Afterward Christ declareth how worthy of credit Iohns testimonie was: 16. & inueigheth against the Iewes, who with neither of their manners of life could be wonne: 20. no nor with Christes infinite miracles: 25. praysing Gods wisedom in this behalfe, 27. and calling to himself al such as feele their owne burdens.
And it came to pass: when JESUS had done commanding his twelve Disciples, he passed from thence, to teach and preach in their cities.AND it came to passe: when Iesvs had done commanding his twelue Disciples, he passed from thence, to teach & preach in their cities.Et factum est, cum consummasset Jesus, præcipiens duodecim discipulis suis, transiit inde ut doceret, et prædicaret in civitatibus eorum.
2And when John had heard in prison the works of Christ, sending two of his disciples, he said to him:And when Iohn had heard in prison the workes of Christ, sending two of his disciples, he said to him:Joannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,
3Art thou he that art to come, or look we for another?Art thou he that art to come, or looke we for an other?ait illi : Tu es, qui venturus es, an alium exspectamus ?
4And JESUS making answer said to them: Go and report to John what you have heard and seen.And Iesvs making answer said to them: Goe and report to Iohn what you haue heard and seen.Et respondens Jesus ait illis : Euntes renuntiate Joanni quæ audistis, et vidistis.
5The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the Gospel is preached:The blind see, the lame walke, the lepers are made cleane, the deafe heare, the dead rise againe, to the poore the Ghospel is preached:Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur :
6and blessed is he that shall not be scandalizatus: shocked, offended in his sensibilities in me.and blessed is he that shal not be scandalized in me.et beatus est, qui non fuerit scandalizatus in me.
7And when they went their way, JESUS began to say to the multitudes of John: What went you out into the desert to see? a reed shaken with the wind?And when they went their way, Iesvs began to say to the multitudes of Iohn: What went you out into the desert to see? a reede shaken with the wind?Illis autem abeuntibus, cœpit Jesus dicere ad turbas de Joanne : Quid existis in desertum videre ? arundinem vento agitatam ?
8But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in kings' houses.But what went you out to see? a man clothed in soft garments? Behold they that are clothed in soft garments, are in Kings houses.Sed quid existis videre ? hominem mollibus vestitum ? Ecce qui mollibus vestiuntur, in domibus regum sunt.
9But what went you out to see? a Prophet? yea I tell you, and more than a Prophet.But what went you out to see? a Prophet? yea I tel you, and more then a Prophet.Sed quid existis videre ? prophetam ? Etiam dico vobis, et plus quam prophetam.
10For this is he of whom it is written: Behold I send mine Angel before thy face, which shall prepare thy way before thee.For this is he of whom it is written: Behold I send mine angel before thy face, which shal prepare thy way before thee.Hic est enim de quo scriptum est : Ecce ego mitto angelum meum ante faciem tuam, qui præparabit viam tuam ante te.
11Amen I tell you, there hath not risen among the born of women a greater than John the Baptist: yet he that is the lesser in the Kingdom of Heaven, is greater than he.Amen I tel you, there hath not risen among the borne of women a greater then Iohn the Baptist: yet he that is the lesser in the Kingdom of Heauen, is greater then he.Amen dico vobis, non surrexit inter natos mulierum major Joanne Baptista : qui autem minor est in regno cælorum, major est illo.
12And from the days of John the Baptist until now, the Kingdom of Heaven suffereth vim patitur: is taken by force, forcibly laid hold of, and the violent bear it away.And from the dayes of Iohn the Baptist vntil now, the Kingdom of Heauen suffereth violence, and the violent beare it away.A diebus autem Joannis Baptistæ usque nunc, regnum cælorum vim patitur, et violenti rapiunt illud.
13For the Prophets and the Law prophesied unto John:For the Prophets and the Law prophecied vnto Iohn:Omnes enim prophetæ et lex usque ad Joannem prophetaverunt :
14and if you will receive it, he is Elias that is to come.and if you wil receaue it, he is Elias that is to come.et si vultis recipere, ipse est Elias, qui venturus est.
15He that hath ears to hear, let him hear.He that hath eares to heare, let him heare.Qui habet aures audiendi, audiat.
16And whereto shall I esteem this Generation to be like? it is like to children sitting in the market place,And whereto shal I esteeme this Generation to be like? it is like to children sitting in the market place,Cui autem similem æstimabo generationem istam ? Similis est pueris sedentibus in foro : qui clamantes coæqualibus
17which crying to their companions, say: we have piped to you, and you have not danced: we have lamented, and you have not mourned.which crying to their companions, say: we haue piped to you, and you haue not danced: we haue lamented, and you haue not mourned.dicunt : Cecinimus vobis, et non saltastis : lamentavimus, et non planxistis.
18For John came neither eating nor drinking; and they say: He hath a Devil.For Iohn came neither eating nor drinking; & they say: He hath a Diuel.Venit enim Joannes neque manducans, neque bibens, et dicunt : Dæmonium habet.
19The Son of man came eating and drinking, and they say: Behold a man that is a glutton and a winedrinker, a friend of publicanorum: tax-gatherers for Rome (not innkeepers) and sinners. And wisdom is justified of her children.The Sonne of man came eating and drinking, and they say: Behold a man that is a glutton and a winedrinker, a frend of Publicans and sinners. And wisedom is iustified of her children.Venit Filius hominis manducans, et bibens, et dicunt : Ecce homo vorax, et potator vini, publicanorum et peccatorum amicus. Et justificata est sapientia a filiis suis.
20Then began he to upbraid the cities, wherein were done the most of his miracles, for that they had not done pœnitentiam: do penance: penitential satisfaction; the doing of penance, not merely inward repentance.Then began he to vpbraid the cities, wherin were done the most of his miracles, for that they had not done penance.Tunc cœpit exprobrare civitatibus, in quibus factæ sunt plurimæ virtutes ejus, quia non egissent pœnitentiam :
21Woe be to thee Corozain, woe be to thee Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had done penance in cilicio: sackcloth of coarse hair worn in penance and ashes long ago.Woe be to thee Corozain, woe be to thee Beth-saida: for if in Tyre & Sidon had been wrought the miracles that haue been wrought in you, they had done penance in heaircloth & ashes long agoe.Væ tibi Corozain, væ tibi Bethsaida : quia, si in Tyro et Sidone factæ essent virtutes quæ factæ sunt in vobis, olim in cilicio et cinere pœnitentiam egissent.
22But nevertheless, I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.But neuertheles, I say to you, it shal be more tolerable for Tyre and Sidon in the day of iudgement, then for you.Verumtamen dico vobis : Tyro et Sidoni remissius erit in die judicii, quam vobis.
23And thou Capharnaum, shalt thou be exalted up to Heaven? thou shalt come down even unto infernum: the netherworld, the abode of the dead. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day.And thou Capharnaum, shalt thou be exalted vp to Heauen? thou shalt come downe euen vnto Hel. For if in Sodom had been wrought the miracles that haue been wrought in thee, perhaps it had remained vnto this day.Et tu Capharnaum, numquid usque in cælum exaltaberis ? usque in infernum descendes, quia si in Sodomis factæ fuissent virtutes quæ factæ sunt in te, forte mansissent usque in hanc diem.
24But notwithstanding I say to you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.But notwithstanding I say to you, that it shal be more tolerable for the land of Sodom in the day of iudgement, then for thee.Verumtamen dico vobis, quia terræ Sodomorum remissius erit in die judicii, quam tibi.
25At that time JESUS answered and said: I confiteor: acknowledge with praise and thanksgiving (not confess sin) 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 little parvulis: the humble, lowly in spirit (not merely the unlearned).At that time Iesvs answered and said: I confesse to thee O Father Lord of Heauen and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them to litle ones.In illo tempore respondens Jesus dixit : Confiteor tibi, Pater, Domine cæli et terræ, quia abscondisti hæc a sapientibus, et prudentibus, et revelasti ea parvulis.
26Yea Father, for so hath it well pleased thee.Yea Father, for so hath it wel pleased thee.Ita Pater : quoniam sic fuit placitum ante te.
27All things are delivered me of my Father. And no man knoweth the Son but the Father: neither doth any know the Father, but the Son, and to whom it shall please the Son to reveal.Al things are deliuered me of my Father. And no man knoweth the Sonne but the Father : neither doth any know the Father, but the Sonne, and to whom it shal please the Sonne to reueale.Omnia mihi tradita sunt a Patre meo. Et nemo novit Filium, nisi Pater : neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare.
28Come ye to me all that labour, and are burdened, and I will refresh you.Come ye to me al that labour, and are burdened, and I wil refresh you.Venite ad me omnes qui laboratis, et onerati estis, et ego reficiam vos.
29Take 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.Take vp my yoke vpon you, and learne of me, because I am meeke, and humble of hart: and you shal find rest to your soules.Tollite jugum meum super vos, et discite a me, quia mitis sum, et humilis corde : et invenietis requiem animabus vestris.
30For my yoke is sweet, and my burden light.For my yoke is sweet, and my burden light.Jugum enim meum suave est, et onus meum leve.
Annotations
3Art thou he. John himself doubted not, for he baptized him and gave great testimony of him before: John 1. But because his Disciples knew him not, nor esteemed of him so much as of John their own Master, therefore did he send them unto Christ, that by occasion of Christ's answer he might the better instruct them what he was, and so make them Christ's Disciples, preferring them to a better Master.
7What went you out. High commendation of John's holiness, as well for his fasting, rough attire, solitary life, and constancy, as for the dignity of his function.
7Into the desert. The faithful people in all ages resorted of devotion into wilderness, to see men of special and rare holiness, Prophets, Eremites, Anchorites &c. to have their prayers or ghostly counsel. See S. Jerome, de vita Hilarionis.
15Elias. As Elias shall be the messenger of Christ's latter coming, so was John his messenger and Precursor at his former coming: and therefore is he called Elias, because of his like office and like spirit. Luke 1. Greg. hom. 7 in Evang.
18Eating and drinking. The wicked quarters of the world misconstrue easily all the acts and life of good men. If they be great fasters and austere livers, they are blasphemed and counted hypocrites: if they consort with other men in ordinary manner, then they be counted dissolute.
21Penance in sackcloth. By this sackcloth and ashes added here, and in other places, we see evidently that penance is not only leaving of former sins, and change or amendment of life past, no nor bare sorrowfulness or recounting of our offenses already committed, but requireth punishment and chastisement of our Persons by these and such other means, as the Scriptures do elsewhere set forth. And therefore concerning the word also, it is rather to be called Penance, as in our translation; than (as the Adversaries, of purpose avoiding the word) Repentance or Amendment of life. And that according to the very original signification of the Greek word in the most ancient Ecclesiastical Greek writers: who for Penitents (which in the primitive Church did public Penance) say οἱ μετανοοῦντες, that is, Men that are doing Penance. And concerning that part of Penance which is Confession, the Ecclesiastical history calleth it by the same Greek word, and the Penitents coming to confession, τοὺς μετανοοῦντας. Sozom. hist. li. 7. 6. 16. Socrat. li. 5. c. 19.
25Little ones. These little ones do not signify here only the unlearned, as though Cobblers, and weavers, and women, and girls had this resolution, and therefore do understand all Scriptures and are able to expound them: but here are signified the humble, whether they be learned or unlearned: as when he saith, unless you become as little ones, you shall not enter into the Kingdom of Heaven. And so also the greatest Doctors (who as they were most learned, so most humbled themselves to the judgment of the Catholic Church) are these little ones: and Heretics, who although unlearned, yet under man's knowledge and their spirit of understanding above all ancient Fathers and the whole Church, cannot be of these little and humble ones.
30Yoke sweet. What is this light burden and sweet Yoke, but his commandments, of which S. John saith, 1 Ep. 5. his commandments are not heavy: and clear contrary to the Adversaries that say, they are unpossible to be kept.