Thomas Aquinas · Catena Aurea · Chapter 1
Passages · 223
Matthew 1:1
- Jerome on Matthew 1:1 — ‘The face of a man’ (in Ezekiel’s vision) signifies Matthew, who accordingly opens his Gospel with the human genealogy of Christ.vatican.va
- Rabanus Maurus on Matthew 1:1 — By this exordium he shews that it is the birth of Christ according to the flesh that he has undertaken to narrate.vatican.va
- Pseudo-Chrysostom on Matthew 1:1 — Matthew wrote for the Jews, and in Hebrew [ed. note: It seems to be the general witness of antiquity that there was a Hebrew copy of St. Matthew’s Gospel, whether written before or after the Greek. This Hebrew copy…vatican.va
- Rabanus Maurus on Matthew 1:1 (2) — Though the genealogy occupies only a small part of the volume, he yet begins thus, “The book of the generation.” For it is the manner of the Hebrews to name their books from that with which they open; as Genesis.vatican.va
- Glossa Ordinaria on Matthew 1:1 — The full expression would be “This is the book of the generation;” but this is a usual ellipse; e.g. “The vision of Isaiah,” for, ‘This is the vision.’ “Generation,” he says in the singular number, though there be…vatican.va
- John Chrysostom on Matthew 1:1 — Or he therefore entitles it, “The book of the generation,” because this is the sum of the whole dispensation, the root of all its blessings; viz. that God become man; for this once effected, all other things followed…vatican.va
- Rabanus Maurus on Matthew 1:1 (3) — He says, “The book of the generation of Jesus Christ,” because he knew it was written, ‘The book of the generation of Adam.’ He begins thus then, that he may oppose book to book, the new Adam to the old Adam, for by…vatican.va
- Jerome on Matthew 1:1 (2) — We read in Isaiah, “Who shall declare His generation?” [Isa 53:8] But it does not follow that the Evangelist contradicts the Prophet, or undertakes what he declares impossible; for Isaiah is speaking of the…vatican.va
- John Chrysostom on Matthew 1:1 (2) — And do not consider this genealogy a small thing to hear: for truly it is a marvellous thing that God should descend to be born of a woman, and to have as His ancestors David and Abraham.vatican.va
- Remigius of Auxerre on Matthew 1:1 — Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, “Who shall declare it?” - “No man;” but, “Very few;” because Matthew and Luke have.vatican.va
- Rabanus Maurus on Matthew 1:1 (4) — By saying, “of Jesus Christ,” he expresses both the kingly and priestly office to be in Him, for Jesus, who first bore this name, was after Moses, the first who was leader of the children of Israel; and Aaron,…vatican.va
- Hilary of Poitiers on Matthew 1:1 — What God conferred on those, who, by the anointing of oil were consecrated as kings or priests, this the Holy Spirit conferred on the Man Christ; adding moreover a purification. The Holy Spirit cleansed that which…vatican.va
- John Chrysostom on Matthew 1:1 (3) — But why would it not have been enough to name one of them, David alone, or Abraham alone? Because the promise had been made to both of Christ to be born of their seed. To Abraham, “And in thy seed shall all the…vatican.va
- Ambrose of Milan on Matthew 1:1 — He therefore names specially two authors of His birth - one who received the promise concerning the kindreds of the people, the other who obtained the oracle concerning the generation of Christ; and though he is…vatican.va
- Jerome on Matthew 1:1 (3) — The order of the names is inverted, but of necessity; for had he written Abraham first, and David afterwards, he would have to repeat Abraham again to preserve the series of the genealogy.vatican.va
- Pseudo-Chrysostom on Matthew 1:1 (2) — Another reason is that royal dignity is above natural, though Abraham was first in time, yet David is honour.vatican.va
- Glossa Ordinaria on Matthew 1:1 (2) — But since from this title it appears that the whole book is concerning Jesus Christ, it is necessary first to know what we must think concerning Him; for so shall be better explained what this book relates of Him.vatican.va
- Augustine of Hippo on Matthew 1:1 — Cerinthus then and Ebion made Jesus Christ only man; Paul of Samosata, following them, asserted Christ not to have had an existence from eternity, but to have begun to be from His birth of the Virgin Mary; he also…vatican.va
- Pseudo-Athanasius on Matthew 1:1 — The Apostle John, seeing long before by the Holy Spirit this man’s madness, rouses him from his deep sleep of error by the preaching of his voice, saying, “In the beginning was the Word.” [John 1:1] He therefore, who…vatican.va
- Augustine of Hippo on Matthew 1:1 (2) — The error of Nestorius was, that he taught that a man only was born of the Blessed Virgin Mary, whom the Word of God received not into Unity of person and inseparable fellowship; a doctrine which Catholic ears could…vatican.va
- Cyril of Alexandria on Matthew 1:1 — Saith the Apostle of the Only-begotten, “Who being in the form of God, thought it no robbery to be equal with God.” [Phil 2:6] Who then is this who is in the form of God? or how emptied He Himself, and humbled…vatican.va
- Isidore of Seville on Matthew 1:1 — But not to mention all arguments, let us bring forward that one to which all arguments point, that, for one who was God to assume a lowly guise both has an obvious use, and is an adaptation and in nothing contradicts…vatican.va
- Augustine of Hippo on Matthew 1:1 (3) — Sabellius they say was a disciple of Noctus, who taught that the same Christ was one and the same Father and Holy Spirit.vatican.va
- Pseudo-Athanasius on Matthew 1:1 (2) — The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance of the Son. I shall not produce things which are…vatican.va
- Glossa Ordinaria on Matthew 1:1 (3) — Other denied the reality of Christ’s human nature. Valentinus said that Christ sent from the Father, carried about a spiritual or celestial body, and took nothing of the Virgin, but passed through her as through a…vatican.va
- Glossa Ordinaria on Matthew 1:1 (4) — And as the opening both of this Gospel, and of that according to Luke, manifestly proves Christ’s birth of a woman, and hence His real humanity, they reject the beginning of both these Gospels.vatican.va
- Augustine of Hippo on Matthew 1:1 (4) — Faustus affirms, that “the Gospel both begins, and begins to be so called, from the preaching of Christ, in which He no where affirms Himself to have been born of men. [ed. note: The Ebionites, as well as the…vatican.va
- Augustine of Hippo on Matthew 1:1 (5) — The Arians will not have the Father, Son, and Holy Spirit, to be of one and the same substance, nature, and existence; but that the Son is a creature of the Father, and Holy Spirit a creature of a creature, i.e.…vatican.va
- Cyril of Alexandria on Matthew 1:1 (2) — We account those persons mad who have suspected that so much as the shadow of change could take place in the nature of the Divine Word; it abides what it ever was, neither is nor can be changed.vatican.va
- Leo the Great on Matthew 1:1 — We do not speak of Christ as man in such a sort as to allow that any thing was wanting to Him, which it is certain pertains to human nature, whether soul, or rational mind, or flesh, and flesh such as was taken of…vatican.va
- Remigius of Auxerre on Matthew 1:1 (2) — These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true…vatican.va
Matthew 1:2
- Augustine of Hippo on Matthew 1:2 — Matthew, by beginning with Christ’s genealogy, shews that he has undertaken to relate Christ’s birth according to the flesh. But Luke, as rather describing Him as a Priest for the atonement of sin, gives Christ’s…vatican.va
- Ambrose of Milan on Matthew 1:2 — For Abraham was the first who deserved the witness of faith; “He believed God, and it was accounted to him for righteousness.” It behoved therefore that he should be set forth as the first in the line of descent, who…vatican.va
- John Chrysostom on Matthew 1:2 — Matthew then, desiring to preserve in memory the lineage of the Lord’s humanity through the succession of His parents, begins with Abraham, saying, “Abraham begat Isaac.” Why does he not mention Ismael, his…vatican.va
- Glossa Ordinaria on Matthew 1:2 — Yet he names all the brethren of Judah with him in the lineage. Ismael and Esau had not remained in the worship of the true God; but the brethren of Judah were reckoned in God’s people.vatican.va
- John Chrysostom on Matthew 1:2 (2) — Or, he names all the twelve Patriarchs that he may lower that pride which is drawn from a line of noble ancestry. For many of these were born of maidservants, and yet were Patriarchs and heads of tribes.vatican.va
- Glossa Ordinaria on Matthew 1:2 (2) — But Judah is the only one mentioned by name, and that because the Lord was descended from him only. But in each of the Patriarchs we must note not their history only, but the allegorical and moral meaning to be drawn…vatican.va
- Pseudo-Chrysostom on Matthew 1:2 — Isaac is interpreted, ‘laughter,’ but the laughter of the saints is not the foolish convulsion of the lips, but the rational joy of the heart, which was the mystery of Christ. For as he was granted to his parents in…vatican.va
- Remigius of Auxerre on Matthew 1:2 — Jacob is interpreted, ‘supplanter,’ and it is said of Christ, “Thou hast cast down beneath Me them that rose up against Me.” [Ps 18:43]vatican.va
- Pseudo-Chrysostom on Matthew 1:2 (2) — Our Jacob in like manner begot the twelve Apostles in the Spirit, not in the flesh; in word, not in blood. Judah is interpreted, ‘confessor,’ for he was a type of Christ who was to be the confessor of His Father, as…vatican.va
- Glossa Ordinaria on Matthew 1:2 (3) — Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it is said of him, “Abraham believed God, and it was accounted unto Him for righteousness.” Isaac may represent hope; for…vatican.va
Matthew 1:3–6
- Glossa Ordinaria on Matthew 1:3–6 — Passing over the other sons of Jacob, the Evangelist follows the family of Judah, saying, “But Judah begat Phares and Zara of Thamar.”vatican.va
- Augustine of Hippo on Matthew 1:3–6 — Neither was Judah himself first-born, nor of these two sons was either his first-born; he had already had three before them. So that he keeps in that line of descent, by which he shall arrive at David, and from him…vatican.va
- Jerome on Matthew 1:3–6 — It should be noted, that none of the holy women are taken into the Saviour’s genealogy, but rather such as Scripture has condemned, that He who came for sinners being born of sinners might so put away the sins of…vatican.va
- Ambrose of Milan on Matthew 1:3–6 — But Luke has avoided the mention of these, that he might set forth the series of the priestly race immaculate. But the plan of St. Matthew did not exclude the righteousness of natural reason; for when he wrote in his…vatican.va
- John Chrysostom on Matthew 1:3–6 — Besides this, it shews that all are equally liable to sin; for here is Thamar accusing Judah of incest, and David begat Solomon with a woman with whom he had committed adultery. But if the Law was not fulfilled by…vatican.va
- Ambrose of Milan on Matthew 1:3–6 (2) — Observe that Matthew does not name both without a meaning; for though the object of his writing only required the mention of Phares, yet in the twins a mystery is signified; namely, the double life of the nations,…vatican.va
- Pseudo-Chrysostom on Matthew 1:3–6 — By Zarah is denoted the people of the Jews, which first appeared in the light of faith, coming out of the dark womb of the world, and was therefore marked with the scarlet thread of the circumciser, for all supposed…vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (2) — Judah begat Phares and Zarah before he went into Egypt, whither they both accompanied their father. In Egypt, “Phares begat Esrom; and Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson;” and then Moses…vatican.va
- Pseudo-Chrysostom on Matthew 1:3–6 (2) — But as we believe that the names of these Fathers were given for some special reason under the providence of God, it follows, but “Naasson begat Salmon.” This Salmon after his father’s death entered the promised land…vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (3) — This Salmon in the promised land begat Booz of this Rahab. Booz begat Obeth of Ruth.vatican.va
- Pseudo-Chrysostom on Matthew 1:3–6 (3) — How Booz took to wife a Moabitess whose name was Ruth, I thought it needless to tell, seeing the Scripture concerning them is open to all. We need but say thus much, that Ruth married Booz for the reward of her…vatican.va
- Ambrose of Milan on Matthew 1:3–6 (3) — But how did Ruth who was an alien marry a man that was a Jew? and wherefore in Christ’s genealogy did His Evangelist so much as mention a union, which in the eye of the law was bastard? Thus the Saviour’s birth of a…vatican.va
- Jerome on Matthew 1:3–6 (2) — Ruth the Moabitess fulfils the prophecy of Isaiah, “Send forth, O Lord, the Lamb that shall rule over the earth, out of the rock of the desert to the mount of the daughter of Sion.” [Isa 16:1]vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (4) — Jesse, the father of David, has two names, being more frequently called Isai. But the Prophet says, “There shall come a rod from the stem of Jesse;” [Isa 11:1] therefore to shew that this prophecy was fulfilled in…vatican.va
- Remigius of Auxerre on Matthew 1:3–6 — It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares ‘the divider,’ as it is written, “Thou shalt…vatican.va
- Rabanus Maurus on Matthew 1:3–6 — Or following another interpretation, according to the abundance of grace, and the width of love. He is Aram the chosen [ed. note, n: רם to be lofty, vid. infr. p.23], according to that, “Behold my Servant whom I have…vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (5) — Christ Himself espouses Rahab, i.e. the Gentile Church; for Rahab [ed. note, r: רחב, to be wide or broad. (רהב might רעב hunger)] is interpreted either ‘hunger’ or ‘breadth’ or ‘might;’ for the Church of the Gentiles…vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (6) — Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted…vatican.va
- Pseudo-Chrysostom on Matthew 1:3–6 (4) — This brave one is the son of Rahab, that is, of the Church; for Rahab signifies ‘breadth’ or ‘spread out,’ for because the Church of the Gentiles was called from all quarters of the earth, it is called, ‘breadth.’vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (7) — Then follows Obeth, i.e. ‘servitude,’ for which none is fit but he who is strong; and this servitude is begotten of Ruth, that is ‘haste,’ for it behoves a slave to be quick, not slow.vatican.va
- Pseudo-Chrysostom on Matthew 1:3–6 (5) — They who look to wealth and not temper, to beauty and not faith, and require in a wife such endowments as are required in harlots, will not beget sons obedient to their parents or to God, but rebellious to both; that…vatican.va
- Glossa Ordinaria on Matthew 1:3–6 (8) — Or Jesse may be interpreted, ‘incense.’ [ed. note: See p. 29, note i] For if we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense…vatican.va
Matthew 1:6–8
- Augustine of Hippo on Matthew 1:6–8 — Since in Matthew’s genealogy is shewed forth the taking on Him by Christ of our sins, therefore he descends from David to Solomon, in whose mother David had sinned. Luke ascends to David through Nathan, for through…vatican.va
- Augustine of Hippo on Matthew 1:6–8 (2) — That is it, must be said, through a prophet of the same name, for it was not Nathan the son of David who reproved him, but a prophet of the same name.vatican.va
- Remigius of Auxerre on Matthew 1:6–8 — Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only…vatican.va
- Glossa Ordinaria on Matthew 1:6–8 — Besides, he does not name Bathsheba, that, by naming Urias, he may recall to memory that great wickedness which she was guilty of towards him.vatican.va
- Ambrose of Milan on Matthew 1:6–8 — But the holy David is the more excellent in this, that he confessed himself to be but man, and neglected not to wash out with the tears of repentance the sin of which he had been guilty, in so taking away Urias’…vatican.va
- Pseudo-Chrysostom on Matthew 1:6–8 — Solomon is interpreted, ‘peace-maker,’ because having subdued all the nations round about, and made them tributary, he had a peaceful reign. Roboam in interpreted, ‘by a multitude of people,’ for multitude is the…vatican.va
Matthew 1:8–11
- Jerome on Matthew 1:8–11 — In the fourth book of Kings we read, that Ochozias was the son of Joram. On his death, Josabeth, sister of Ochozias and daughter of Joram, took Joash, her brother’s son, and preserved him from the slaughter of the…vatican.va
- Hilary of Poitiers on Matthew 1:8–11 — Thus the stain of the Gentile alliance being purged, the royal race is again taken up in the fourth following generation.vatican.va
- Pseudo-Chrysostom on Matthew 1:8–11 — What the Holy Spirit testified through the Prophet, saying, that He would cut off every male from the house of Ahab, and Jezebel, that Jehu the son of Nausi fulfilled, and received the promise that his children to…vatican.va
- Augustine of Hippo on Matthew 1:8–11 — Or, Ochozias, Joash, and Amasias, were excluded from the number, because their wickedness was continuous and without interval. For Solomon was suffered to hold the kingdom for his father’s deserts, Roboam for his…vatican.va
- Glossa Ordinaria on Matthew 1:8–11 — This Ezekias was he to whom, when he had no children, it was said, “Set thy house in order, for thou shalt die.” [Isa 38:1] He wept, not from desire of longer life, for he knew that Solomon had thereby pleased God,…vatican.va
- Pseudo-Chrysostom on Matthew 1:8–11 (2) — But the order in the Book of Kings is different [2 Ki 23], thus namely; Josias begot Eliakim, afterwards called Joakim; Joakim begot Jechonias. But Joakim is not reckoned among the Kings in the genealogy, because…vatican.va
- Jerome on Matthew 1:8–11 (2) — Otherwise, we may consider the first Jeconias to be the same as Joakim, and the second to be the son not the father, the one being spelt with k and m, the second by ch and n. This distinction has been confounded both…vatican.va
- Ambrose of Milan on Matthew 1:8–11 — That there were two kings of the name of Joakim, is clear from the Book of Kings. “And Joakim slept with his fathers, and Joachim his son reigned in his stead.” [2 Ki 24:6] This son is the same whom Jeremiah calls…vatican.va
- Remigius of Auxerre on Matthew 1:8–11 — But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive,…vatican.va
- Glossa Ordinaria on Matthew 1:8–11 (2) — Mystically, David is Christ, who overcame Golias, that is, the Devil. Urias, i.e. God is my light, is the Devil who says, “I will be like the Highest.” [Isa 14:14] To Him the Church was married, when Christ on the…vatican.va
- Remigius of Auxerre on Matthew 1:8–11 (2) — Bersabee is interpreted, ‘the seventh well,’ or, ‘the well of the oath’ [ed. note, c: בְאֵר שָׁבַע the well of the oath, the origin of the name is given, Gen 21:28-31. “satiety” as if from שׂבע, by which is signified…vatican.va
- Rabanus Maurus on Matthew 1:8–11 — Or; ‘the might of the people,’ because he quickly converts the people to the faith.vatican.va
- Remigius of Auxerre on Matthew 1:8–11 (3) — He is also Abias, that is, ‘the Lord Father,’ according to that, “One is your Father who is in heaven.” [Matt 23:9] And again, “Ye call me Master and Lord.” [John 13:13] He is also Asa [ed. note, e: So Jerome; as if…vatican.va
- Rabanus Maurus on Matthew 1:8–11 (2) — Or, ‘embracing,’ because, “None knoweth the Father but the Son.” [Matt 11:27]vatican.va
- Remigius of Auxerre on Matthew 1:8–11 (4) — His is also Ezekias, that is, ‘the strong Lord,’ or, ‘the Lord shall comfort;’ according to that, “Be of good cheer, I have overcome the world.” [John 16:33] He is also Manasses, that is, ‘forgetful,’ or,…vatican.va
- Rabanus Maurus on Matthew 1:8–11 (3) — And that incense signifies prayer, the Psalmist witnesses, saying, “Let my prayer come up as incense before Thee.” [Ps 141:2] Or, ‘The salvation of the Lord,’ according to that, “My salvation is for ever.” [Isa 55]vatican.va
- Remigius of Auxerre on Matthew 1:8–11 (5) — He is Jechonias [ed. note, k: יכניהו “the Lord establisheth,” also “prepareth.”], that is, ‘preparing,’ or ‘the Lord’s preparation,’ according to that, “If I shall depart, I will also prepare a place for you.” [John…vatican.va
- Glossa Ordinaria on Matthew 1:8–11 (3) — Morally; After David follows Solomon, which is interpreted, ‘peaceful.’ For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God,…vatican.va
Matthew 1:12–15
- Pseudo-Chrysostom on Matthew 1:12–15 — After the carrying away, he sets Jeconiah again, as now become a private person.vatican.va
- Ambrose of Milan on Matthew 1:12–15 — Of whom Jeremiah speaks. “Write this man dethroned; for there shall not spring of his seed one sitting on the throne of David.” [Jer 22:30] How is this said of the Prophet, that none of the seed of Jeconias should…vatican.va
- Pseudo-Chrysostom on Matthew 1:12–15 (2) — Concerning Salathiel [ed. note, l: This Gloss. from Pseudo-Chrys. is not found in Nicolai’s edition.], we have read nothing either good or bad, but we suppose him to have been a holy man, and in the captivity to have…vatican.va
- Glossa Ordinaria on Matthew 1:12–15 — But this seems to contradict the genealogy which is read in Chronicles. For there it is said, that Jeconias begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah, Ananias, and Solomith…vatican.va
- Remigius of Auxerre on Matthew 1:12–15 — He is also Zorobabel, that is, ‘the master of confusion,’ according to that, “Your Master eateth with publicans and sinners.” [Matt 9:11] He is Abiud, that is, ‘He is my Father,’ according to that, “I and the Father…vatican.va
- Glossa Ordinaria on Matthew 1:12–15 (2) — He is also Eleazar, i.e. ‘God is my helper,’ as in the seventeenth Psalm, “My God, my helper.” He is also Mathan, that is, ‘giving,’ or, ‘given,’ for, “He gave gifts for men;” [Eph 4:8] and, “God so loved the world,…vatican.va
- Remigius of Auxerre on Matthew 1:12–15 (2) — He is also Jacob, ‘that supplanteth,’ for not only hath He supplanted the Devil, but hath given His power to His faithful people; as, “Behold I have given you power to tread upon serpents.” [Luke 10:19] He is also…vatican.va
- Rabanus Maurus on Matthew 1:12–15 — But let us see what moral signification these names contain. After Jeconias, which means ‘the preparation of the Lord,’ follows Salathiel, i.e. ‘God is my petition,’ for he who is rightly prepared, prays not but of…vatican.va
Matthew 1:16
- Glossa Ordinaria on Matthew 1:16 — In the last place, after all the patriarchs, he sets down Joseph the husband of Mary, for whose sake all the rest are introduced, saying, “But Jacob begot Joseph.”vatican.va
- Jerome on Matthew 1:16 — This passage is objected to us by the Emperor Julian in his Discrepancy of the Evangelists. Matthew calls Joseph the son of Jacob, Luke makes him the son of Heli. He did not know the Scripture manner, one was his…vatican.va
- Eusebius of Caesarea on Matthew 1:16 — For Matthan and Melchi at different periods had each a son by one and the same wife Jesca. Matthan, who traced through Solomon, first had her, and died leaving one son, Jacob by name. As the Law forbade not a widow,…vatican.va
- Augustine of Hippo on Matthew 1:16 — He is more properly called his son, by whom he was adopted, than had he been said to have been begotten of him of whose flesh he was not born. Wherefore Matthew, in saying, “Abraham begot Isaac,” and continuing the…vatican.va
- Eusebius of Caesarea on Matthew 1:16 (2) — Neither does this lack good authority; nor has it been suddenly devised by us for this purpose. For the kinsmen of our Saviour according to the flesh, either out of desire to shew forth this their so great nobility…vatican.va
- Augustine of Hippo on Matthew 1:16 (2) — And suitably does Luke, who relates Christ’s ancestry not in the opening of his Gospel, but at his baptism, follow the line of adoption, as thus more clearly pointing Him out as the Priest that should make atonement…vatican.va
- John Chrysostom on Matthew 1:16 — Having gone through all the ancestry, and ended in Joseph, he adds, “The husband of Mary,” thereby declaring that is was for her sake that he was included in the genealogy.vatican.va
- Jerome on Matthew 1:16 (2) — When you hear this word, “husband,” do not straight bethink you of wedlock, but remember the Scripture manner, which calls persons only betrothed husband and wife.vatican.va
- Gennadius of Constantinople on Matthew 1:16 — The Son of God was born of human flesh, that is of Mary, and not by man after the way of nature, as Ebion says; and accordingly it is significantly added, “Of her Jesus was born.”vatican.va
- Augustine of Hippo on Matthew 1:16 (3) — This is said against Valentinus, who taught that Christ took nothing of the Virgin Mary, but passed through her as through a channel or pipe. Wherefore it pleased Him to take flesh of the womb of a woman, is known in…vatican.va
- Hilary of Poitiers on Matthew 1:16 — What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it…vatican.va
- Augustine of Hippo on Matthew 1:16 (4) — It was not lawful that he should think to separate himself from Mary for this, that she brought forth Christ as yet a Virgin. And herein may the faithful gather, that if they be married, and preserve strict…vatican.va
- Augustine of Hippo on Matthew 1:16 (5) — In Christ’s parents was accomplished every good benefit of marriage, fidelity, progeny, and a sacrament. The progeny we see in the Lord Himself; fidelity, for there was no adultery; sacrament, for there was no divorce.vatican.va
- Jerome on Matthew 1:16 (3) — The attentive reader may ask, Seeing Joseph was not the father of the Lord and Saviour, how does his genealogy traced down to him in order pertain to the Lord? We will answer, first, that it is not the practice of…vatican.va
- Augustine of Hippo on Matthew 1:16 (6) — Also, the line of descent ought to be brought down to Joseph, that in wedlock no wrong might be done to the male sex, as the more worthy, providing only nothing was taken away from the truth; because Mary was of the…vatican.va
- Augustine of Hippo on Matthew 1:16 (7) — But not one was the Son of God, and another the son of a man; but the same Christ was the son of both God and man. And as in one man, the soul is one and the body is another, so in the mediator between God and man,…vatican.va
Matthew 1:17
- Pseudo-Chrysostom on Matthew 1:17 — Having enumerated the generations from Abraham to Christ, he divides them into three divisions of fourteen generations, because three times at the end of fourteen generations the state of the people of the Jews was…vatican.va
- John Chrysostom on Matthew 1:17 — Or he divided the whole genealogy into three parts to shew that not even by the change of their government were they made better, but under Judges, Kings, High Priests, and Priests, held the same evil course. For…vatican.va
- Ambrose of Milan on Matthew 1:17 — Let us not think this is to be overlooked, that though there were seventeen Kings of Judaea between David and Jeconiah, Matthew only recounts fourteen. We must observe that there might be many more successions to the…vatican.va
- Glossa Ordinaria on Matthew 1:17 — Or we may say that there are three Kings overlooked, as was said above.vatican.va
- Ambrose of Milan on Matthew 1:17 (2) — Again, from Jeconiah to Joseph are computed twelve generations; yet he afterwards calls these also fourteen. But if you look attentively, you will be able to discover the method by which fourteen are reckoned here.…vatican.va
- Pseudo-Chrysostom on Matthew 1:17 (2) — Or, the same Jeconiah is counted twice in the Gospel, once before the carrying away, and again after the carrying away. For this Jeconiah being one person had two different conditions; before the carrying away he was…vatican.va
- Augustine of Hippo on Matthew 1:17 — Or, one of Christ’s forefathers is counted twice, because in him, Jeconiah to wit, there was made a passing off to strange nations since he was carried to Babylon. Wherever a series turns out of the right line to go…vatican.va
- Remigius of Auxerre on Matthew 1:17 — He made fourteen generations, because the ten denotes the Decalogue, and the four the four books of the Gospel; whence this shews the agreement of the Law and the Gospel. And he put the fourteen three times over,…vatican.va
- Glossa Ordinaria on Matthew 1:17 (2) — Or in this number is signified the sevenfold grace of the Holy Spirit. The number is made up of seven, doubled, to shew that the grace of the Holy Spirit is needed both for soul and body to salvation. Also the…vatican.va
- Augustine of Hippo on Matthew 1:17 (2) — After having divided the whole into three periods of fourteen generations, he does not sum them all up and say, The sum of the whole is forty and two; because one of those fathers, that is Jeconiah, is reckoned…vatican.va
- Glossa Ordinaria on Matthew 1:17 (3) — Or, the ten refers to the decalogue, the four to this life present, which passes through four seasons; or by the ten is meant the Old Testament, by the four the New.vatican.va
- Remigius of Auxerre on Matthew 1:17 (2) — But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and…vatican.va
Matthew 1:18
- Pseudo-Chrysostom on Matthew 1:18 — Having said above, “And Jacob begat Joseph,” to whom Mary being espoused bare Jesus; that none who heard should suppose that His birth was as that of any of the forementioned fathers, he cuts off the thread of his…vatican.va
- John Chrysostom on Matthew 1:18 — He announces that he is to relate the manner of the generation, shewing therein that he is about to speak some new thing; that you may not suppose when you hear mention of Mary’s husband, that Christ was born by the…vatican.va
- Remigius of Auxerre on Matthew 1:18 — Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, “Abraham begat Isaac.”vatican.va
- Jerome on Matthew 1:18 — But why is He conceived not of a Virgin merely, but of a Virgin espoused? First, that by the descent of Joseph, Mary’s family might be made known; secondly, that she might not be stoned by the Jews as an adulteress;…vatican.va
- Pseudo-Chrysostom on Matthew 1:18 (2) — Therefore both espoused and yet remaining at home; for as in her who should conceive in the house of her husband, is understood natural conception; so in her who conceives before she be taken to her husband, there is…vatican.va
- Jerome on Matthew 1:18 (2) — It is to be known, that Helvidius, a certain turbulent man, having got matter of disputation, takes in hand to blaspheme against the Mother of God. His first proposition was, Matthew begins thus, “When she was…vatican.va
- Origen on Matthew 1:18 — She was indeed espoused to Joseph, but not united in wedlock; that is to say, His mother immaculate, His mother incorrupt, His mother pure. His mother! Whose mother? The mother of God, of the Only-begotten, of the…vatican.va
- Cyril of Alexandria on Matthew 1:18 — What will any one see in the Blessed Virgin more than in other mothers, if she be not the mother of God, but of Christ, or the Lord, as Nestorius says? For it would not be absurd should any one please to name the…vatican.va
- Peter Chrysologus on Matthew 1:18 — If you are not confounded when you hear of the birth of God, let not His conception disturb you, seeing the pure virginity of the mother removes all that might shock human reverence. And what offence against our awe…vatican.va
- Cyril of Alexandria on Matthew 1:18 (2) — But if we were to say that the holy Body of Christ came down from heaven, and was not made of His mother, as Valentinus does, in what sense could Mary be the Mother of God?vatican.va
- Glossa Ordinaria on Matthew 1:18 — The name of His Mother is added, “Mary.”vatican.va
- Bede on Matthew 1:18 — Mary in interpreted, ‘Star of the Sea,’ after the Hebrew; ‘Mistress,’ after the Syriac; as she bare into the world the Light of salvation, and the Lord. [ed. note, r: מִרְיָם their rebellion. S. Ambrose interprets it…vatican.va
- Glossa Ordinaria on Matthew 1:18 (2) — And to whom she was betrothed is shewn, Joseph.vatican.va
- Pseudo-Chrysostom on Matthew 1:18 (3) — Mary was therefore betrothed to a carpenter, because Christ the Spouse of the Church was to work the salvation of all men through the wood of the Cross.vatican.va
- John Chrysostom on Matthew 1:18 (2) — What follows, “Before they came together,” does not mean before she was brought to the bridegroom’s house, for she was already within. For it was a frequent custom among the ancients to have their betrothed wives…vatican.va
- Glossa Ordinaria on Matthew 1:18 (3) — But the words denote carnal knowledge.vatican.va
- Pseudo-Chrysostom on Matthew 1:18 (4) — That He should not be born of passion, of flesh and blood, who was therefore born that He might take away all passion of flesh and blood.vatican.va
- Augustine of Hippo on Matthew 1:18 — There was no carnal knowledge in this wedlock, because in sinful flesh this could not be without carnal desire which came of sin, and which He would be without, who was to be without sin; and that hence He might…vatican.va
- Augustine of Hippo on Matthew 1:18 (2) — Christ was also born of a pure virgin, because it was not holy that virtue should be born of pleasure, chastity of self-indulgence, incorruption of corruption. Nor could He come from heaven but after some new manner,…vatican.va
- Jerome on Matthew 1:18 (3) — And found by none other than by Joseph, who knew all, as being her espoused husband.vatican.va
- Pseudo-Chrysostom on Matthew 1:18 (5) — For, as a not incredible account relates, Joseph was absent when the things were done which Luke writes. For it is not easy to suppose that the Angel came to Mary and said those words, and Mary made her answer when…vatican.va
- John Chrysostom on Matthew 1:18 (3) — He says exactly “was found,” for so we use to say of things not thought of. And that you should not molest the Evangelist by asking in what way was this birth of a virgin, he clears himself shortly, saying, “Of the…vatican.va
- Glossa Ordinaria on Matthew 1:18 (4) — Therefore the words, “Is of the Holy Ghost,” were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.vatican.va
- Augustine of Hippo on Matthew 1:18 (3) — But not, as some impiously think, are we to suppose, that the Holy Spirit was as seed, but we say that He wrought with the power and might of a Creator. [ed. note: And thus S. Hilary speaks of the sementiva ineuntis…vatican.va
- Ambrose of Milan on Matthew 1:18 — That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with Child of the Holy Spirit.vatican.va
- Augustine of Hippo on Matthew 1:18 (4) — Furthermore, this manner in which Christ was born of the Holy Spirit suggests to us the grace of God, by which man without any previous merits, in the very beginning of his nature, was united with the Word of God…vatican.va
- Jerome on Matthew 1:18 (4) — But says Helvidius; Neither would the Evangelist have said, “Before they came together,” if they were not to come together afterwards; as none would say, Before dinner, where there was to be no dinner. As if one…vatican.va
- Jerome on Matthew 1:18 (5) — Therefore it by no means follows that they did come together afterwards; Scripture however shews not what did happen.vatican.va
- Remigius of Auxerre on Matthew 1:18 (2) — Or the word “come together” may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, “before they came together,” may mean before they solemnly…vatican.va
- Augustine of Hippo on Matthew 1:18 (5) — How this was done Matthew omits to write, but Luke relates after the conception of John, “In the sixth month the Angel was sent;” and again, “The Holy Ghost shall come upon thee.” This is what Matthew relates in…vatican.va
Matthew 1:19
- John Chrysostom on Matthew 1:19 — The Evangelist having said that she was found with child of the Holy Ghost, and without knowledge of man, that you should not herein suspect Christ’s disciple of inventing wonders in honour of his Master, brings…vatican.va
- Augustine of Hippo on Matthew 1:19 — Joseph, understanding that Mary was with child, is perplexed that it should be thus with her whom he had received from the temple of the Lord, and had not yet known, and resolved within himself, saying, What shall I…vatican.va
- Ambrose of Milan on Matthew 1:19 — St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife’s disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he…vatican.va
- Jerome on Matthew 1:19 — But how is Joseph thus called, “just,” when he is ready to hide his wife’s sin? For the Law enacts, that not only the doers of evil, but they who are privy to any evil done, shall be held to be guilty.vatican.va
- John Chrysostom on Matthew 1:19 (2) — But it should be known, that “just” here is used to denote one who is in all things virtuous. For there is a particular justice, namely, the being free from covetousness; and another universal virtue, in which sense…vatican.va
- Augustine of Hippo on Matthew 1:19 (2) — Otherwise; if you alone have knowledge of a sin that any has committed against you, and desire to accuse him thereof before men, you do not herein correct, but rather betray him. But Joseph, “being a just man,” with…vatican.va
- Jerome on Matthew 1:19 (2) — Or this may be considered a testimony to Mary, that Joseph, confident in her purity, and wondering at what had happened, covered in silence that mystery which he could not explain.vatican.va
- Rabanus Maurus on Matthew 1:19 — He beheld her to be with child, whom he knew to be chaste; and because he had read, “There shall come a Rod out of the stem of Jesse,” of which he knew that Mary was come [ed. note: Jerome in loc. Ambros. de Spir. S.…vatican.va
- Origen on Matthew 1:19 — But if he had no suspicion of her, how could he be a just man, and yet seek to put her away, being immaculate? He sought to put her away, because he saw in her a great sacrament, to approach which he thought himself…vatican.va
- Glossa Ordinaria on Matthew 1:19 — Or, in seeking to put her away, he was just; in that he sought it privily, is shewn his mercy, defending her from disgrace; “Being a just man, he was minded to put her away;” and being unwilling to expose her in…vatican.va
- Ambrose of Milan on Matthew 1:19 (2) — But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.vatican.va
- Glossa Ordinaria on Matthew 1:19 (2) — Or, being unwilling to bring her home to his house to live with him for ever, “he was minded to put her away privily;” that is, to change the time of their marriage. For that is true virtue, when neither mercy is…vatican.va
Matthew 1:20
- Remigius of Auxerre on Matthew 1:20 — Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph…vatican.va
- Glossa Ordinaria on Matthew 1:20 — In this is to be noted the wise soul that desires to undertake nothing rashly.vatican.va
- John Chrysostom on Matthew 1:20 — Also observe the mercifulness of Joseph, that he imparted his suspicions to none, not even to her whom he suspected, but kept them within himself.vatican.va
- Augustine of Hippo on Matthew 1:20 — Yet though Joseph think on these things, let not Mary the daughter of David be troubled; as the word of the Prophet brought pardon to David, so the Angel of the Saviour delivers Mary. Behold, again appears Gabriel…vatican.va
- Ambrose of Milan on Matthew 1:20 — In this word “appeared” is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases.vatican.va
- Rabanus Maurus on Matthew 1:20 — How the Angel appeared to Joseph is declared in the words, “In his sleep;” that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart.vatican.va
- John Chrysostom on Matthew 1:20 (2) — He did not appear so openly to Joseph as to the Shepherds, because he was faithful; the shepherds needed it, because they were ignorant. The Virgin also needed it, as she had first to be instructed in these mighty…vatican.va
- Glossa Ordinaria on Matthew 1:20 (2) — The Angel appearing calls him by name, and adds his descent, in order to banish fear, “Joseph, son of David;” Joseph, as though he were known to him by name and his familiar friend.vatican.va
- Pseudo-Chrysostom on Matthew 1:20 — By addressing him as son of David, he sought to recall to his memory the promise of God to David, that of his seed should Christ be born.vatican.va
- John Chrysostom on Matthew 1:20 (3) — But by saying, “Be not afraid,” he shews him to be in fear that he had offended God, by having an adulteress; for only as such would he have ever thought of putting her away.vatican.va
- Peter Chrysologus on Matthew 1:20 — As her betrothed husband also he is admonished not to be afraid; for the mind that compassionates has most fear; as though he were to say, Here is no cause of death, but of life; she that brings forth life, does not…vatican.va
- Pseudo-Chrysostom on Matthew 1:20 (2) — Also by the words, “Fear not,” he desired to shew that he knew the heart; that by this he might have the more faith in those good things to come, which he was about to speak concerning Christ.vatican.va
- Ambrose of Milan on Matthew 1:20 (2) — Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.vatican.va
- Jerome on Matthew 1:20 — But we are not to think that she ceased to be betrothed, because she is here called wife, since we know that this is the Scripture manner to call the man and woman, when espoused, husband and wife; and this is…vatican.va
- John Chrysostom on Matthew 1:20 (4) — He says, “Fear not to take unto thee;” that is, to keep at home; for in thought she was already dismissed.vatican.va
- Rabanus Maurus on Matthew 1:20 (2) — Or, “to take her,” that is, in marriage union and continual converse.vatican.va
- Pseudo-Chrysostom on Matthew 1:20 (3) — There were three reasons why the Angel appeared to Joseph with this message. First, that a just man might not be led into an unjust action, with just intentions. Secondly, for the honour of the mother herself, for…vatican.va
- John Chrysostom on Matthew 1:20 (5) — Or, The Angel appeared to Joseph when he was in this perplexity, that his wisdom might be apparent to Joseph, and that this might be a proof to him of those things that he spoke. For when he heard out of the mouth of…vatican.va
- Glossa Ordinaria on Matthew 1:20 (3) — To be “born in her,” and “born of her,” are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word, “born,” is used according to the…vatican.va
- Augustine of Hippo on Matthew 1:20 (2) — But if Christ was born by the agency of the Holy Ghost, how is that said, “Wisdom hath built herself an house?” [Prov 9:1] That house may be taken in two meanings. First, the house of Christ is the Church, which He…vatican.va
- Augustine of Hippo on Matthew 1:20 (3) — But shall we therefore say that the Holy Spirit is the Father of the man Christ, that as God the Father begot the Word, so the Holy Spirit begot the man? This is such an absurdity, that the ears of the faithful…vatican.va
Matthew 1:21
- John Chrysostom on Matthew 1:21 — What the Angel thus told Joseph, was beyond human thought, and the law of nature, therefore he confirms his speech not only be revealing to him what was past, but also what was to come; “She shall bring forth a Son.”vatican.va
- Glossa Ordinaria on Matthew 1:21 — That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the…vatican.va
- Pseudo-Chrysostom on Matthew 1:21 — He said not, “Shall bear thee a Son,” as to Zacharias, “Behold, Elisabeth thy wife shall bear thee a son.” For the woman who conceives of her husband, bears the son to her husband, because he is more of him than of…vatican.va
- John Chrysostom on Matthew 1:21 (2) — Or, he left it unappropriated, to shew that she bare Him to the whole world.vatican.va
- Rabanus Maurus on Matthew 1:21 — “Thou shalt call His name,” he says, and not, “shalt give Him a name,” for His name had been given from all eternity.vatican.va
- John Chrysostom on Matthew 1:21 (3) — This further shews that this birth should be wonderful, because it is God that sends down His name from above by His Angel; and that not any name, but one which is a treasure of infinite good. Therefore also the…vatican.va
- Jerome on Matthew 1:21 — Jesus is a Hebrew word, meaning Saviour. He points to the etymology of the name, saying, “For He shall save His people from this sins.”vatican.va
- Remigius of Auxerre on Matthew 1:21 — He shews the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible…vatican.va
- Peter Chrysologus on Matthew 1:21 — Let them approach to hear this, who ask, Who is He that Mary bare? “He shall save His people;” not any other man’s people; from what? “from their sins.” That it is God that forgives sins, if you do not believe the…vatican.va
Matthew 1:22–23
- Remigius of Auxerre on Matthew 1:22–23 — It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things…vatican.va
- Glossa Ordinaria on Matthew 1:22–23 — Or, he says, “all this was done,” meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the…vatican.va
- Glossa Ordinaria on Matthew 1:22–23 (2) — Or it may be said, that the word “that” does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, “He hung the other on the…vatican.va
- John Chrysostom on Matthew 1:22–23 — Otherwise; the Angel seeing the depths of the Divine mercy, the laws of nature broken through and reconciliation made, He who was above all made lower than all; all these wonders, all this he comprises in that one…vatican.va
- Leo the Great on Matthew 1:22–23 — The conception was by the Holy Spirit within the womb of the Virgin; who, as she conceived in perfect chastity, in like manner brought forth her Son.vatican.va
- Augustine of Hippo on Matthew 1:22–23 — He, who by a touch could heal the severed limbs of others, how much more could He, in His own birth, preserve whole that which He found whole? In this parturition, soundness of the Mother’s body was rather…vatican.va
- Theodotus of Ancyra on Matthew 1:22–23 — Inasmuch as Photinus affirms that He that was now born was mere man, not allowing the divine birth, and maintains that He who now issued from the womb was the man separate from the God; let him shew how it was…vatican.va
- John Chrysostom on Matthew 1:22–23 (2) — As it is the manner of Scripture to convey a knowledge of events under the form of a name, so here, “They shall call His name Emmanuel,” means nothing else than, They shall see God among men. Whence he says not,…vatican.va
- Rabanus Maurus on Matthew 1:22–23 — First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers. Jerome, in Isa 7:14; The LXX and three others translate, ‘Thou shalt call,’ instead of which we have here, “They…vatican.va
- Remigius of Auxerre on Matthew 1:22–23 (2) — It is a question who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing…vatican.va
- Jerome on Matthew 1:22–23 — It should be known, that the Hebrews believe this prophecy to refer to Ezekias, the son of Ahaz, because in his reign Samaria was taken; but this cannot be established. Ahaz son of Jotham reigned over Judaea and…vatican.va
- Petrus Alfonsi on Matthew 1:22–23 — For we know not that any man of that day was called Emmanuel. But the Hebrew objects, How can it be that this was said on account of Christ and Mary, when many centuries intervened between Ahaz and Mary? But though…vatican.va
- Jerome on Matthew 1:22–23 (2) — What is spoken to Ahaz then is to be thus understood. This Child, that shall be born of a Virgin of the house of David, shall now be called Emmanuel, that is, God with us, because the events (perhaps delivery from…vatican.va
- Augustine of Hippo on Matthew 1:22–23 (2) — Who so mad as to say with Manichaeus, that it is a weak faith not to believe i Christ without a witness; whereas the Apostle says, “How shall they believe on Him of whom they have not heard? Or how shall they hear…vatican.va
- Glossa Ordinaria on Matthew 1:22–23 (3) — This error then is barred by the Evangelist saying, “That it might be fulfilled which was spoken of the Lord by the Prophet.” Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and…vatican.va
Matthew 1:24–25
- Remigius of Auxerre on Matthew 1:24–25 — Life returned by the same entrance through which death had entered in. By Adam’s disobedience we were ruined, by Joseph’s obedience we all begin to be recalled to our former condition; for in these words is commended…vatican.va
- Glossa Ordinaria on Matthew 1:24–25 — He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him.vatican.va
- Pseudo-Chrysostom on Matthew 1:24–25 — “Took unto him” not took home to him; for he had not sent her away; he had put her away in thought only, and now took her again in thought.vatican.va
- Remigius of Auxerre on Matthew 1:24–25 (2) — Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, “And knew her not.”vatican.va
- Jerome on Matthew 1:24–25 — Helvidius is at much superfluous trouble to make this word “know” refer to carnal knowledge rather than to acquaintance, as though any had ever denied that; or as if the follies to which he replies had ever occurred…vatican.va
- Pseudo-Chrysostom on Matthew 1:24–25 (2) — As one might say, ‘He told it not so long as he lived;’ would this imply that he told it after his death? Impossible. So it were credible that Joseph might have known her before the birth, while he was yet ignorant…vatican.va
- Jerome on Matthew 1:24–25 (2) — Lastly, I would ask, Why then did Joseph abstain at all up to the day of birth? He will surely answer, Because of the Angel’s words, “That which is born in her, &c.” He then who gave so much heed to a vision as not…vatican.va
- Pseudo-Chrysostom on Matthew 1:24–25 (3) — It may be said, that “know” here signifies simply, to understand; that whereas before he had not understood how great her dignity, after the birth he then “knew” that she had been made more honourable and worthy than…vatican.va
- Glossa Ordinaria on Matthew 1:24–25 (2) — Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking…vatican.va
- Jerome on Matthew 1:24–25 (3) — From the words, “her first-born Son,” some most erroneously suspect that Mary had other sons, saying that first-born can only be said of one that has brethren. But this is the manner of Scripture, to call the…vatican.va
- Jerome on Matthew 1:24–25 (4) — For if he only was first-born who was followed by other brethren, then no first-birth could be due to the Priests, till such time as the second birth took place.vatican.va
- Glossa Ordinaria on Matthew 1:24–25 (3) — Or; He is “first-born” among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. “And called His name Jesus,” on the eighth day on which the circumcision took place, and the…vatican.va
- Remigius of Auxerre on Matthew 1:24–25 (3) — It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, “My soul fainted for Thy salvation;” [Ps 119:81] and, “My soul hath rejoiced in Thy salvation.”…vatican.va
Scripture cited · 92 verses
Genesis 15:9 · Genesis 20:7 · Genesis 21:28 · Genesis 21:29 · Genesis 21:30 · Genesis 21:31 · Genesis 22:18 · Genesis 31:38 · Genesis 40:22 · Genesis 44:5 · Exodus 20:5 · Leviticus 24:7 · Deuteronomy 22:25 · 2 Kings 24:6 · 1 Chronicles 3:17 · Psalm 13:5 · Psalm 18:43 · Psalm 24:8 · Psalm 45:3 · Psalm 110:3 · Psalm 118:14 · Psalm 119:81 · Psalm 132:11 · Psalm 141:2 · Psalm 145:17 · Proverbs 9:1 · Isaiah 7:13 · Isaiah 7:14 · Isaiah 11:1 · Isaiah 14:14 · Isaiah 16:1 · Isaiah 38:1 · Isaiah 42:1 · Isaiah 46:4 · Isaiah 49:2 · Isaiah 53:8 · Isaiah 54:6 · Jeremiah 22:30 · Jeremiah 31:15 · Haggai 2:7 · Zechariah 1:3 · Zechariah 6:12 · Matthew 1:10 · Matthew 4:17 · Matthew 9:11 · Matthew 11:27 · Matthew 12:50 · Matthew 20:28 · Matthew 23:9 · Matthew 25:33 · Matthew 26:38 · Matthew 28:20 · Luke 1:5 · Luke 2:43 · Luke 5:1 · Luke 8:46 · Luke 10:19 · Luke 12:49 · Luke 22:44 · John 1:1 · John 1:29 · John 3:13 · John 3:14 · John 3:16 · John 5:22 · John 6:54 · John 8:29 · John 10:18 · John 10:30 · John 11:25 · John 12:32 · John 13:13 · John 14:2 · John 14:3 · John 14:23 · John 16:33 · John 17:5 · John 17:11 · John 18:36 · John 20:28 · Romans 1:3 · Romans 10:4 · Romans 10:14 · 1 Corinthians 15:25 · Ephesians 2:14 · Ephesians 4:8 · Philippians 2:6 · 1 Timothy 1:4 · 1 Timothy 1:9 · 2 Timothy 2:8 · Hebrews 3:18 · 1 Peter 3:18