The Church Fathers on this verse

Matthew 21:46Meaning & Commentary from the Church Fathers

And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.

Douay-Rheims

και ζητουντες αυτον κρατησαι εφοβηθησαν τους οχλους επειδη ως προφητην αυτον ειχον

Greek (Byzantine text)

The Church Fathers on this verse

11 Church Fathers comment on this verse · 12 commentaries

John Chrysostom

5th centuryChurch Father

Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoso tramples upon God’s commandments, or murmurs against God, or raises a sullen look to heaven, would not he, if he had the power, lay hands on God, and kill Him, that he might sin without restraint?

Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not only does not repent, but is indignant with him that reproved him. Thus they being taken in their sins were stirred up to still greater wickedness; And they sought to lay hands on him, but feared the multitude, because they took him for a Prophet.

Jerome of Stridon

5th centuryChurch Father

Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord’s sentence was directed against themselves.

Euthymios Zigabenos

11th centuryCommentator

Across the world, people are more concerned with the opinion of others than with God. Christ communicated through parables and fulfilled prophecies, hoping that their fear might lead them to abandon their sinful ways, yet they instead intensified their desire to eliminate Him. He was aware that they would not alter their ways, but still, He carried out His mission tirelessly, leaving no obligation unmet.

Origen of Alexandria

3rd centuryChurch Father

One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of Him, and were ready to fight for Him; for they could not attain to the understanding which the multitude had, seeing they thought nothing worthy concerning Him. Further, know that there are two different kinds of desires to lay hands on Jesus. The desire of the rulers and Pharisees was one kind; another that of the Bride, I held him, and would not let him go; (Song of Sol. 3:4. ch. 7:8.) intending to try Him still further, as she saith, I will get me up into the palm tree, I will lay hold of its height.

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All who think not rightly concerning His divinity, seek to lay hands on Jesus in order to put Him to death. Other words indeed excepting the word of Christ it is possible to seize and to hold, but the word of truth none can seize, that is, understand; none can hold it, that is, convict; nor separate it from the conviction of those that believe; nor do it to death, that is, destroy it.

Rabanus Maurus

9th centuryChurch Father

This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he does not love, because of the good men with whom he lives.

Abbot Panteleimon about the Trinity

19th centuryCommentator

They left the Lord bearing expressions akin to those of men faced with public disgrace, yet they still sought to avoid universal disdain. However, the Lord continually responded to His adversaries with compassion. What might have transpired had He openly proclaimed Himself the Messiah, as the scribes and Pharisees desired? Their aim was, of course, to leverage such a declaration as a feeble rationale for accusing Him before the Romans. But what peril were they putting both Jerusalem and themselves in? If the people had heard Him claim to be the Messiah, insurrection against their oppressors would have erupted, putting the chief priests and scribes at great risk.

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Foreseeing all of this, the Lord knew His enemies would eventually hear Him proclaim, ‘I am the Son of God’, yet they would comprehend this only when it would incite no public uproar, merely leading Him to His own crucifixion. In the meantime, the Sanhedrin had acquired all the knowledge they needed. It was evident from the Lord's parables that He was indeed the Messiah; He understood the secrets within their hearts, recognized their plots against Him, and willingly accepted death. Had they been attuned to their conscience, it would have revealed that Jesus was the Son of the Living God, the genuine Messiah. Yet they chose ignorance and marched toward inevitable destruction. The consequences were severe: forty years after Christ’s Ascension, Jerusalem faced annihilation, Judea experienced devastating tribulations, hundreds of thousands of Jews perished, and a million were taken captive. The kingdom of Judah no longer existed. The prophetic words of Christ’s parable were fulfilled: ‘He will put these evildoers to an evil death, but He will give the vineyard to other vinedressers,’ namely His apostles. Thus, the kingdom of God was taken away from the Hebrew people and entrusted to ‘a nation bringing forth the fruits thereof.’ And who is this people chosen by God to succeed the ungrateful and treacherous Israel? It is us Christians; we are the new vineyard planted by the Lord Himself, as He stated, ‘I am the Vine, and ye are the branches.’ We are the descendants of the new Israel; to us belong all the privileges and benefits of the ancient Israelites, indeed, even greater blessings. We are, as the apostle states, ‘a chosen race, a royal priesthood ... a people for His own possession’; we are “heirs of God, co-heirs with Christ”; and we are “the temple of God, and the Spirit of God dwells” within us (1 Pet. 2:9; Rom. 8:17; 1 Cor. 3:16). Every provision has been granted to us for bearing good fruit: the Holy Church, ‘the pillar and foundation of the truth’ (1 Tim. 3:15), serves as our protection; the life-giving blood of Jesus Christ and the grace of the Holy Spirit flow from the Church to nourish souls yearning for the truth. To enable us to produce the fruits of faith and acts of goodness, the Lord has entrusted us to spiritual leaders—pastors and teachers—tasked ‘with the equipping of the saints for the work of ministry’ (Eph. 4:12). Thus, all has been provided for us to lead lives of holiness and purity, rejecting ungodliness and worldly passions, as befits the children of this new gracious kingdom. Yet these privileges belong only to those who live up to their esteemed status. If we are merely nominally different from the unyielding Jews, if we profess Christ verbally but stray from Him in our hearts and actions, if, having been redeemed by the Savior’s sacrifice on the cross, we subject Him to a second crucifixion through our sins and ingratitude, then not only will the judgments and condemnations decreed by God against the obstinate Jews apply to us, but we will face an even more devastating fate...

Alexander Gorsky

19th centuryCommentator

To emphasize the theme of the chosen people's rejection due to their persistent defiance, the Lord referenced the prophet and Psalmist, who had long ago predicted the astonishing reality that those responsible for construction would dismiss the very stone destined to be the cornerstone. He further indicated that different workers would be called upon for the harvest of the Lord's vineyard.

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Drawing from the imagery in the psalm, He expressed this idea by stating: "He who falls on this rock will be broken, and on it he will fall." This reflects the initial brokenness of repentance leading to a turn towards the kingdom of the Messiah, and the subsequent brokenness - the judgment of God - reminiscent of the vision revealed to Daniel, which occurred when the stone struck the feet of the statue (Dan. 2:45 cf. Is. 8:14-15).

Gladkow B.I.

19th centuryCommentator

The high priests and Pharisees, filled with rage towards Jesus for His public criticism of them, were eager to seize Him and put Him to death themselves. However, they feared that the crowd, who respected Him—if not as the Messiah, then at least as a prophet—would defend Him.

Lopuchin A.P.

19th centuryCommentator

The significance and intention behind these parables were made increasingly apparent to them, stirring within them a desire for retribution. Yet, they were held back by fear, as Christ continued to be regarded as a prominent prophet among the populace.

Michail (Lusin)

19th centuryCommentator

The crowd held a deep respect for the Lord as a prophet, and due to a sense of unrest, they worried that the actions of the chief priests and Pharisees against Him could incite a rebellion, something to which the Jewish populace was often predisposed.

Paul Matwejewski

19th centuryCommentator

The high priests, scribes, and Pharisees recognized that the Savior's parables were directed at them. The disgrace of their nation fueled their animosity toward the Lord Jesus Christ, leading them to desire His capture, yet they feared the populace who regarded Him as a prophet. Through the Lord's wise warnings, they grasped essential truths: the Messiah they spurned identified Himself as the foundational stone upon which the joy of the new Israel would be built; He was aware of their malicious and murderous intentions; and the suffering and death that awaited Him did not deter Him, for He was resolved to accomplish all that was ordained for the redemption of humanity by God's prior providence. Rather than reflect upon their consciences and objectively reconsider the matter over which they quarreled (Lk. 2:34), Christ’s foes allowed resentment to fester within them.

Cross references

Passages read together with this verse.

The original text

Greek text, 12 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. ζητοῦντες
    zētountes
    I seek
    G2212 · ζητέω
  3. αὐτὸν
    auton
    he
    G846 · αὐτός
  4. κρατῆσαι
    kratēsai
    I lay hold of
    G2902 · κρατέω
  5. ἐφοβήθησαν
    ephobēthēsan
    I fear
    G5399 · φοβέω
  6. τοὺς
    tous
    the
    G3588 · ὁ
  7. ὄχλους
    ochlous
    a crowd
    G3793 · ὄχλος
  8. ἐπεὶ
    epei
    after
    G1893 · ἐπεί
  9. εἰς
    eis
    into
    G1519 · εἰς
  10. προφήτην
    prophētēn
    a prophet
    G4396 · προφήτης
  11. αὐτὸν
    auton
    he
    G846 · αὐτός
  12. εἶχον
    eichon
    I have
    G2192 · ἔχω