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Saint Thomas Aquinas, Carlo Crivelli

Matthew 10

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 10

Passages · 220

Matthew 10:1–4

  • Glossa Ordinaria on Matthew 10:1–4 — From the healing of Peter’s wife’s mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew’s call, which is…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 — The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the…vatican.va
  • Glossa Ordinaria on Matthew 10:1–4 (2) — And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments.vatican.va
  • Bede on Matthew 10:1–4 — For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.vatican.va
  • Rabanus Maurus on Matthew 10:1–4 — This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron’s…vatican.va
  • John Chrysostom on Matthew 10:1–4 — He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, “He gave them power over all unclean spirits to cast them…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (2) — Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.vatican.va
  • Jerome on Matthew 10:1–4 — A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide…vatican.va
  • Rabanus Maurus on Matthew 10:1–4 (2) — The Greek or Latin ‘Petrus’ is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, “And that rock was Christ.” [1 Cor 10:4]vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (3) — There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, ‘Taking off the shoe,’, ‘or unloosing,’ or ‘acknowledging.’ But those that say…vatican.va
  • John Chrysostom on Matthew 10:1–4 (2) — This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (4) — Andrew is interpreted ‘manly;’ for as in Latin ‘virilis’ is derived from, ‘vir,’ so in Greek, Andrew is derived from ἀνήρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His…vatican.va
  • Jerome on Matthew 10:1–4 (2) — The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow…vatican.va
  • John Chrysostom on Matthew 10:1–4 (3) — Observe that he does not place them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother.vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (5) — James is interpreted ‘The supplanter,’ or ‘that supplanteth;’ for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John in interpreted ‘The grace of God,’…vatican.va
  • Jerome on Matthew 10:1–4 (3) — The other Evangelists in this pair of names put Matthew before Thomas; and do not add, “the Publican,” that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (6) — Thomas is interpreted ‘an abyss,’ or ‘a twin,’ which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord’s passion, and the…vatican.va
  • Rabanus Maurus on Matthew 10:1–4 (3) — This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord’s brother. For Mary the wife of Alphaeus was the sister of Mary the mother of the Lord; John the Evangelist calls her…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (7) — It is well said, “the son of Alphaeus,” that is, ‘of the just,’ or ‘the learned;’ for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are…vatican.va
  • Augustine of Hippo on Matthew 10:1–4 — Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names?vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (8) — Jude is interpreted ‘having confessed,’ because he confessed the Son of God.vatican.va
  • Rabanus Maurus on Matthew 10:1–4 (4) — Thaddeus or Lebbaeus is interpreted ‘a little heart,’ that is, a heart-worshipper. “Simon Chananaeus, and Judas Scarioth, who also betrayed him.”vatican.va
  • Jerome on Matthew 10:1–4 (4) — Simon Chananaeus is the same who in the other Evangelist is called Zelotes. Chana signifies ‘Zeal.’ Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen…vatican.va
  • Remigius of Auxerre on Matthew 10:1–4 (9) — Scarioth is interpreted ‘The memory of the Lord,’ because he followed the Lord; or ‘The memorial of death,’ because he plotted in his heart how he might betray the Lord to death; or ‘strangling,’ because he went and…vatican.va
  • Glossa Ordinaria on Matthew 10:1–4 (3) — They are named two and two to express their union as yoke-fellows.vatican.va
  • Augustine of Hippo on Matthew 10:1–4 (2) — These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it.…vatican.va
  • Ambrose of Milan on Matthew 10:1–4 — He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.vatican.va
  • Rabanus Maurus on Matthew 10:1–4 (5) — Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.vatican.va

Matthew 10:5–8

  • Glossa Ordinaria on Matthew 10:5–8 — Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of…vatican.va
  • John Chrysostom on Matthew 10:5–8 — Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had both in word and deed sufficient proof of His excellent power, then He…vatican.va
  • Glossa Ordinaria on Matthew 10:5–8 (2) — When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; “Giving them commandment, and saying, Go ye not into the way of the…vatican.va
  • Jerome on Matthew 10:5–8 — This passage does not contradict the command which He gave afterwards, “Go and teach all nations;” for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews…vatican.va
  • John Chrysostom on Matthew 10:5–8 (2) — Also they were sent to the Jews first, in order that being trained in Judaea, as in a palaestra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly.vatican.va
  • Gregory the Great on Matthew 10:5–8 — Or He would be first preached to Judaea and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also…vatican.va
  • Hilary of Poitiers on Matthew 10:5–8 — The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned.vatican.va
  • John Chrysostom on Matthew 10:5–8 (3) — Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as daemoniac, He sought first their cure, and withholding His disciples from all other nations, He sent…vatican.va
  • Glossa Ordinaria on Matthew 10:5–8 (3) — The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision…vatican.va
  • John Chrysostom on Matthew 10:5–8 (4) — From these then He diverts his disciples, and sends them to the children of Israel, whom He calls “perishing” sheep, not straying; in every way contriving an apology for them, and drawing them to Himself.vatican.va
  • Hilary of Poitiers on Matthew 10:5–8 (2) — Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.vatican.va
  • Jerome on Matthew 10:5–8 (2) — Figuratively, herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life.vatican.va
  • Glossa Ordinaria on Matthew 10:5–8 (4) — Having told them to whom they should go, He now introduces what they should preach; “Go and preach, saying, The kingdom of heaven is at hand.”vatican.va
  • Rabanus Maurus on Matthew 10:5–8 — The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they…vatican.va
  • John Chrysostom on Matthew 10:5–8 (5) — Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those…vatican.va
  • Gregory the Great on Matthew 10:5–8 (2) — Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, “Heal…vatican.va
  • Jerome on Matthew 10:5–8 (3) — Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness…vatican.va
  • Hilary of Poitiers on Matthew 10:5–8 (3) — The exercise of the Lord’s power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan…vatican.va
  • Gregory the Great on Matthew 10:5–8 (3) — These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow.vatican.va
  • John Chrysostom on Matthew 10:5–8 (6) — But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased,…vatican.va
  • Gregory the Great on Matthew 10:5–8 (4) — The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies.vatican.va
  • Remigius of Auxerre on Matthew 10:5–8 — “The sick” are the slothful who have not strength to live well; “the lepers” are the unclean in sin and carnal delights; the daemoniacs are they that are given up under the power of the Devil.vatican.va
  • Jerome on Matthew 10:5–8 (4) — And because spiritual gifts are more lightly esteemed, when money is made the means of obtaining them, He adds a condemnation of avarice; “Freely ye have received, freely give;” I your Master and Lord have imparted…vatican.va
  • Glossa Ordinaria on Matthew 10:5–8 (5) — This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy.vatican.va
  • Gregory the Great on Matthew 10:5–8 (5) — For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness.vatican.va
  • John Chrysostom on Matthew 10:5–8 (7) — Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, shewing that miracles without these are nought. “Freely ye have received,” seems a check upon…vatican.va

Matthew 10:9–10

  • John Chrysostom on Matthew 10:9–10 — The Lord having forbidden to make merchandize of spiritual things, proceeds to pull up the root of all evil, saying, “Possess neither gold, nor silver.”vatican.va
  • Jerome on Matthew 10:9–10 — For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men’s…vatican.va
  • John Chrysostom on Matthew 10:9–10 (2) — This precept then first frees the Apostles from all suspicions; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches there their excellence. This is what He said…vatican.va
  • Jerome on Matthew 10:9–10 (2) — As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God’s…vatican.va
  • Glossa Ordinaria on Matthew 10:9–10 — Whence He adds, “Neither money in your purses.” For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries…vatican.va
  • Jerome on Matthew 10:9–10 (3) — In forbidding the scrip, “neither scrip for your journey,” He aimed at those philosophers commonly called Bactroperatae, who being despisers of this world, and esteeming all things as nothing, yet carry a bag about…vatican.va
  • Remigius of Auxerre on Matthew 10:9–10 — The Lord shews by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he…vatican.va
  • John Chrysostom on Matthew 10:9–10 (3) — A happy exchange! In place of gold and silver, and the like, they received power to heal the sick, to raise the dead. For He had not commanded them from the beginning, “Possess neither gold nor silver;” but only then…vatican.va
  • Jerome on Matthew 10:9–10 (4) — As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, “The labourer is worthy of his…vatican.va
  • John Chrysostom on Matthew 10:9–10 (4) — It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part,…vatican.va
  • Augustine of Hippo on Matthew 10:9–10 — The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and…vatican.va
  • Augustine of Hippo on Matthew 10:9–10 (2) — Otherwise; When the Lord said to the Apostles, “Possess not gold,” He added immediately, “The labourer is worthy of his hire,” to shew why He would not have them possess and carry about these things; not that these…vatican.va
  • Jerome on Matthew 10:9–10 (5) — Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice - all these we may say we are not to receive from others, but to have…vatican.va
  • Hilary of Poitiers on Matthew 10:9–10 — The “girdle” is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be…vatican.va
  • Jerome on Matthew 10:9–10 (6) — Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust…vatican.va
  • Hilary of Poitiers on Matthew 10:9–10 (2) — “Neither a staff;” that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.vatican.va

Matthew 10:11–15

  • John Chrysostom on Matthew 10:11–15 — The Lord had said above, “The workman is worthy of his meat;” that they should not hence suppose that He would open all doors to them, He here commands them to use much circumspection in the choice of a host, saying,…vatican.va
  • Jerome on Matthew 10:11–15 — The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the…vatican.va
  • John Chrysostom on Matthew 10:11–15 (2) — How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be…vatican.va
  • Jerome on Matthew 10:11–15 (2) — One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, “Who in it is worthy,” that he may know that he rather receives than does a favour.vatican.va
  • John Chrysostom on Matthew 10:11–15 (3) — Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house…vatican.va
  • Ambrose of Milan on Matthew 10:11–15 — The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests,…vatican.va
  • Glossa Ordinaria on Matthew 10:11–15 — As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified.vatican.va
  • Jerome on Matthew 10:11–15 (3) — Here is a latent allusion to the form of salutation in Hebrew and Syriac; they say Salemalach, or Salamalach, for the Greek, χαῖρε, or Latin, Ave; that is, ‘Peace be with you.’ The command then is, that on entering…vatican.va
  • Remigius of Auxerre on Matthew 10:11–15 — Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns…vatican.va
  • John Chrysostom on Matthew 10:11–15 (4) — The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honour others by first saluting them. And then He shews them that they should give…vatican.va
  • Remigius of Auxerre on Matthew 10:11–15 (2) — The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace…vatican.va
  • Hilary of Poitiers on Matthew 10:11–15 — The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not…vatican.va
  • Jerome on Matthew 10:11–15 (4) — Also they shake off the dust as a testimony of the Apostles’ toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even…vatican.va
  • Rabanus Maurus on Matthew 10:11–15 — Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety…vatican.va
  • Jerome on Matthew 10:11–15 (5) — Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel.vatican.va
  • Remigius of Auxerre on Matthew 10:11–15 (3) — Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles.vatican.va
  • Jerome on Matthew 10:11–15 (6) — But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners.vatican.va
  • Remigius of Auxerre on Matthew 10:11–15 (4) — Sodom and Gomorrah are especially mentioned, to shew that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were…vatican.va
  • Hilary of Poitiers on Matthew 10:11–15 (2) — Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i.e. where…vatican.va

Matthew 10:16–18

Matthew 10:19–20

  • John Chrysostom on Matthew 10:19–20 — To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage…vatican.va
  • Remigius of Auxerre on Matthew 10:19–20 — “How or what,” one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either.vatican.va
  • Jerome on Matthew 10:19–20 — When then we are brought before judges for Christ’s sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.vatican.va
  • Hilary of Poitiers on Matthew 10:19–20 — For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram…vatican.va
  • Remigius of Auxerre on Matthew 10:19–20 (2) — Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, “Seek ye a proof of Christ who speaketh in me?” [2 Cor 13:3]vatican.va
  • John Chrysostom on Matthew 10:19–20 (2) — Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, “Take no thought what ye shall speak,” [1 Pet 3:15] has said in another place, “Be ye always ready to give…vatican.va

Matthew 10:21–22

Matthew 10:23

  • John Chrysostom on Matthew 10:23 — Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for…vatican.va
  • Jerome on Matthew 10:23 — This must be referred to the time when the Apostles were sent to preach, when it was said to them, “Go not into the way of the Gentiles;” they should not fear, but may shun persecution. This we see the believers did…vatican.va
  • Augustine of Hippo on Matthew 10:23 — Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed man’s weakness, that he should not presume to tempt God, when he has…vatican.va
  • Augustine of Hippo on Matthew 10:23 (2) — He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to…vatican.va
  • John Chrysostom on Matthew 10:23 (2) — But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, “Verily, I say unto you, ye shall not have completed, &c.”…vatican.va
  • Rabanus Maurus on Matthew 10:23 — Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lord’s resurrection be accomplished, and a commission given them to preach the Gospel throughout…vatican.va
  • Hilary of Poitiers on Matthew 10:23 — Otherwise; He exhorts to fly from place to place; for His preaching driven from Judaea, first passing into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an…vatican.va
  • Augustine of Hippo on Matthew 10:23 (3) — Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted,…vatican.va
  • Remigius of Auxerre on Matthew 10:23 — Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak…vatican.va
  • Jerome on Matthew 10:23 (2) — Spiritually, we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before…vatican.va

Matthew 10:24–25

Matthew 10:26–28

  • Remigius of Auxerre on Matthew 10:26–28 — To the foregoing consolation He adds another no less, saying, “Fear ye not them,” namely, the persecutors. And why they were not to fear, He adds, “For there is nothing hid which shall not be revealed, nothing secret…vatican.va
  • Jerome on Matthew 10:26–28 — How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of…vatican.va
  • Hilary of Poitiers on Matthew 10:26–28 — Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were.vatican.va
  • John Chrysostom on Matthew 10:26–28 — Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you…vatican.va
  • Remigius of Auxerre on Matthew 10:26–28 (2) — Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle…vatican.va
  • John Chrysostom on Matthew 10:26–28 (2) — Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; “What I say to you in darkness, that…vatican.va
  • Jerome on Matthew 10:26–28 (2) — We do not read that the Lord was wont to discourse to them by night, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving.…vatican.va
  • Remigius of Auxerre on Matthew 10:26–28 (3) — The meaning therefore is, “What I say to you in darkness,” that is, among the unbelieving Jews, “that speak ye in the light,” that is, preach it to the believing; “what ye hear in the ear,” that is, what I say unto…vatican.va
  • Rabanus Maurus on Matthew 10:26–28 — And what He says, “Preach ye upon the housetops,” is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to…vatican.va
  • Glossa Ordinaria on Matthew 10:26–28 — Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the…vatican.va
  • Jerome on Matthew 10:26–28 (3) — Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judaea, that proclaim boldly in all quarters of the world.vatican.va
  • John Chrysostom on Matthew 10:26–28 (3) — As He said, “He that believeth on me, the works that I do he shall do also, and greater things than these shall he do;” [John 14:12] so here He shews that He works all things through them more than through Himself;…vatican.va
  • Hilary of Poitiers on Matthew 10:26–28 (2) — Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body,…vatican.va
  • John Chrysostom on Matthew 10:26–28 (4) — Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yea even the most terrible of all things, death itself, in comparison of the fear of God. “But rather fear him,…vatican.va
  • Jerome on Matthew 10:26–28 (4) — This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount…vatican.va
  • Augustine of Hippo on Matthew 10:26–28 — This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man…vatican.va
  • John Chrysostom on Matthew 10:26–28 (5) — Note also, that He does not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds…vatican.va

Matthew 10:29–31

Matthew 10:32–33

Matthew 10:34–36

  • Jerome on Matthew 10:34–36 — He had before said, “What I say to you in darkness, that speak ye in the light;” He now tells them what will follow upon that preaching, saying, “Think not that I am come to send peace upon earth; I am not come to…vatican.va
  • Glossa Ordinaria on Matthew 10:34–36 — Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.vatican.va
  • John Chrysostom on Matthew 10:34–36 — How then did He enjoin them, that when they should enter any house they should say, “Peace be to this house,” as also the Angels sung, “Glory to God in the highest, on earth peace to men.” [Luke 2:14] That is the…vatican.va
  • Jerome on Matthew 10:34–36 (2) — For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through.vatican.va
  • John Chrysostom on Matthew 10:34–36 (2) — This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for this cause I came that I might send war upon the earth - nay He says not…vatican.va
  • Jerome on Matthew 10:34–36 (3) — These are almost the words of the Prophet Micah. [Mic 7:6] We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given.vatican.va
  • Hilary of Poitiers on Matthew 10:34–36 — Mystically, a sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a…vatican.va
  • Augustine of Hippo on Matthew 10:34–36 — Otherwise, “I am come to set a man against his father;” for he renounces the Devil who was his son; “the daughter against her mother,” that is, the people of God against the city of the world, that is, the wicked…vatican.va
  • Rabanus Maurus on Matthew 10:34–36 — For no other mutual rights can be preserved between those who are at war in their creeds.vatican.va
  • Glossa Ordinaria on Matthew 10:34–36 (2) — Otherwise; He mean, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, “And a man’s foes are they of his household.”vatican.va
  • Gregory the Great on Matthew 10:34–36 — For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by…vatican.va

Matthew 10:37–39

Matthew 10:40–42

  • Jerome on Matthew 10:40–42 — The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion - gold He had above taken from them, brass He had shaken out…vatican.va
  • John Chrysostom on Matthew 10:40–42 — Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that…vatican.va
  • Hilary of Poitiers on Matthew 10:40–42 — These words shew that He has a Mediator’s office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no…vatican.va
  • John Chrysostom on Matthew 10:40–42 (2) — A further reward also He promises, saying, “He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward.” He said not merely, “Whoso receiveth a prophet,” or “a righteous man,” but “in the…vatican.va
  • Jerome on Matthew 10:40–42 (2) — Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas, the traitor. To this…vatican.va
  • John Chrysostom on Matthew 10:40–42 (3) — “A prophet’s reward, and a righteous man’s reward,” are such rewards as it is fitting he should have who entertains a prophet, or a righteous man; or, such a reward as a prophet or righteous man should have.vatican.va
  • Gregory the Great on Matthew 10:40–42 — He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he…vatican.va
  • Jerome on Matthew 10:40–42 (3) — Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive…vatican.va
  • Remigius of Auxerre on Matthew 10:40–42 — Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, “A Prophet shall the Lord your God raise up unto you;” [Deut 18:18] and the same also by the righteous man, because he is beyond…vatican.va
  • Jerome on Matthew 10:40–42 (4) — That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says “cold water,” because in “hot,” poverty and lack…vatican.va
  • Remigius of Auxerre on Matthew 10:40–42 (2) — “The least of these,” that is, not a prophet, or a righteous man, but one of these least.vatican.va
  • Glossa Ordinaria on Matthew 10:40–42 — Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.vatican.va
  • Glossa Ordinaria on Matthew 10:40–42 (2) — Or, “the least,” are they who have nothing at all in this world, and shall be judges with Christ.vatican.va
  • Hilary of Poitiers on Matthew 10:40–42 (2) — Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which…vatican.va

Scripture cited · 31 verses

Deuteronomy 18:18 · Deuteronomy 33:9 · 2 Kings 1:3 · 2 Kings 23:2 · 2 Kings 23:10 · Psalm 124:7 · Isaiah 6:10 · Jeremiah 7:32 · Micah 7:6 · Matthew 7:15 · Matthew 25:34 · Mark 6:18 · Luke 2:14 · Luke 21:18 · John 1:42 · John 14:12 · John 15:15 · John 20:28 · John 21:18 · Acts 3:6 · Romans 5:20 · Romans 10:4 · Romans 10:10 · 1 Corinthians 10:4 · 2 Corinthians 3:16 · 2 Corinthians 13:3 · Galatians 5:24 · Ephesians 6:17 · 1 Timothy 6:8 · Hebrews 4:12 · 1 Peter 3:15

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