Thomas Aquinas · Catena Aurea · Chapter 12
Passages · 190
Matthew 12:1–8
- Glossa Ordinaria on Matthew 12:1–8 — Having related the preaching together with the miracles of one year before John’s enquiry, He passes to those of another year, namely after the death of John, when Jesus is already in all things spoken against; and…vatican.va
- Augustine of Hippo on Matthew 12:1–8 — This which here follows is related both by Mark and Luke, without any question of discrepancy; indeed they do not say, “At that time,” so that Matthew has here perhaps preserved the order of time, they that of their…vatican.va
- John Chrysostom on Matthew 12:1–8 — Why then did He lead them through the corn fields on the sabbath, seeing He knew all things, unless He desired to break the sabbath? This he desired indeed, but not absolutely; therefore He broke it not without…vatican.va
- Jerome on Matthew 12:1–8 — As we read in another Evangelist, they had no opportunity of taking food because of the thronging of the multitude, and therefore they hungred as men. That they rub the ears of corn in their hands, and with them…vatican.va
- John Chrysostom on Matthew 12:1–8 (2) — Here admire the disciples, who are so limited in their desires, that they have no care of the things of the body, but despise the support of the flesh; they are assailed by hunger, and yet they go not away from…vatican.va
- Augustine of Hippo on Matthew 12:1–8 (2) — The Jews rather charged the Lord’s disciples with the breach of the sabbath than with theft; because it was commanded the people of Israel in the Law, [margin note: Deut 23:25] that they should not lay hold of any as…vatican.va
- Jerome on Matthew 12:1–8 (2) — Observe, that the first Apostles of the Saviour broke the letter of the sabbath, contrary to the opinion of the Ebionites [ed. note: The Ebionites received only the Hebrew Gospel of St. Matthew mutilated. They…vatican.va
- John Chrysostom on Matthew 12:1–8 (3) — To clear His disciples, He brings forward the instance of David, whose glory as a Prophet was great among the Jews. Yet they could not here answer that this was lawful for him, because he was a Prophet; for it was…vatican.va
- Jerome on Matthew 12:1–8 (3) — Observe that neither David nor his servants received the loaves of shew-bread, before they had made answer that they were pure from women.vatican.va
- John Chrysostom on Matthew 12:1–8 (4) — But some one will say, How is this instance applicable to the question in hand? For David did not transgress the sabbath. Herein is shewn the wisdom of Christ, that He brings forward an instance stronger than the…vatican.va
- Jerome on Matthew 12:1–8 (4) — As though He had said, Ye bring complaints against my disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yourselves profane the sabbath, slaying victims in the temple,…vatican.va
- John Chrysostom on Matthew 12:1–8 (5) — But that you should not say to me, that to find an instance of another’s sin is not to excuse our own — indeed where the thing done and not the doer of it is accused, we excuse the thing done. But this is not enough,…vatican.va
- Jerome on Matthew 12:1–8 (5) — The word “Hic” is not a pronoun, but an adverb of place here, for that place is greater than the Temple which contains the Lord of the Temple.vatican.va
- Augustine of Hippo on Matthew 12:1–8 (3) — It should be observed, that one example is taken from royal persons, as David, the other from priestly, as those who profane the sabbath for the service of the Temple, so that much less can the charge concerning the…vatican.va
- John Chrysostom on Matthew 12:1–8 (6) — And because what He had said seemed hard to those that heard it, He again exhorts to mercy, introducing His discourse with emphasis, saying, “But had ye known what that meaneth, I will have mercy and not sacrifice,…vatican.va
- Jerome on Matthew 12:1–8 (6) — What “I will have mercy, and not sacrifice,” signifies, we have explained above. The words, “Ye would never have condemned the innocent,” are to be referred to the Apostles, and the meaning is, If ye allow the mercy…vatican.va
- John Chrysostom on Matthew 12:1–8 (7) — Observe again how in leading the discourse towards an apology for them, He shews His disciples to be above the need of any apology, and to be indeed blameless, as He had said above of the Priests. And He adds yet…vatican.va
- Remigius of Auxerre on Matthew 12:1–8 — He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because…vatican.va
- Augustine of Hippo on Matthew 12:1–8 (4) — He did not forbid His disciples to pluck the ears of corn on the sabbath, that so He might convict both the Jews who then were, and the Manichaeans who were to come, who will not pluck up a herb lest they should be…vatican.va
- Hilary of Poitiers on Matthew 12:1–8 — Figuratively; First consider that this discourse was held “at that time,” namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the world, the sabbath is rest, the corn the…vatican.va
- Rabanus Maurus on Matthew 12:1–8 — They pluck the ears of corn when they withdraw men from devotion to the world; they rub them in their hands when they tear away their hearts from the lusts of the flesh; they eat the grain when they transfer such as…vatican.va
- Augustine of Hippo on Matthew 12:1–8 (5) — But no man passes into the body of Christ, until he has been stripped of his fleshly raiment; according to that of the Apostle, “Put ye off the old man.” [Eph 4:22]vatican.va
- Rabanus Maurus on Matthew 12:1–8 (2) — This they do on the sabbath, that is in the hope of eternal rest, to which they invite others. Also they walk through the corn fields with the Lord, who have delight in meditating on the Scriptures; they are hungry…vatican.va
- Hilary of Poitiers on Matthew 12:1–8 (2) — The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of…vatican.va
Matthew 12:9–13
- Jerome on Matthew 12:9–13 — Because by fair instances He had vindicated His disciples from the charge of breaking the sabbath, the Pharisees seek to bring false accusation against Himself; whence it is said, “And passing thence, he came into…vatican.va
- Hilary of Poitiers on Matthew 12:9–13 — For the things that had gone before were said and done in the open air, and after this He entered the synagogue.vatican.va
- Augustine of Hippo on Matthew 12:9–13 — It might have been supposed that the matter of the ears of corn, and this cure following had been done on the same day, for it is mentioned to have been the sabbath day in both cases, had not Luke shewn us that they…vatican.va
- Hilary of Poitiers on Matthew 12:9–13 (2) — When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, “And…vatican.va
- John Chrysostom on Matthew 12:9–13 — They do not ask that they may learn, but that they may accuse Him; as it follows, “that they might accuse him.” Though the action itself would have been enough, yet they sought occasion against Him in His words also,…vatican.va
- Jerome on Matthew 12:9–13 (2) — And they ask Him whether it is lawful to heal on the sabbath day, that if He should refuse, they might charge Him with cruelty, or want of power; if He should heal him, they might charge Him with transgressing the Law.vatican.va
- Augustine of Hippo on Matthew 12:9–13 (2) — But it may raise enquiry how Matthew can say that they asked the Lord, “Whether it were lawful to heal on the sabbath,” seeing Mark and Luke relate that it was the Lord who asked them, “ Whether it is lawful on the…vatican.va
- Jerome on Matthew 12:9–13 (3) — Thus He answers their question in such a way as to convict the questioners of covetousness. If ye on the sabbath, saith He, would hasten to lift out a sheep or any other animal that might have fallen into a pit, not…vatican.va
- Glossa Ordinaria on Matthew 12:9–13 — Thus He answers their question with a suitable example, so as to shew that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law,…vatican.va
- Augustine of Hippo on Matthew 12:9–13 (3) — After this comparison concerning the sheep, He concludes that it is lawful to do good on the sabbath day, saying, “Therefore it is lawful to do good on the sabbath.”vatican.va
- John Chrysostom on Matthew 12:9–13 (2) — Observe how He shews many reasons for this breaking of the sabbath. But forasmuch as the man was incurably sick, He proceeds straightway to the work, as it follows, “Then saith he to the man, Reach forth thy hand:…vatican.va
- Jerome on Matthew 12:9–13 (4) — In the Gospel which the Nazarenes and Ebionites use [margin note: see note, p. 433], and which we have lately translated into Greek out of the Hebrew, and which many regard as the genuine Matthew, this man who has…vatican.va
- Rabanus Maurus on Matthew 12:9–13 — Jesus teaches and works chiefly on the sabbath, not only on account of the spiritual sabbath, but on account of the gathering together of the people, seeking that all should be saved.vatican.va
- Hilary of Poitiers on Matthew 12:9–13 (3) — Figuratively; After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest; for there were…vatican.va
- Jerome on Matthew 12:9–13 (5) — Until the coming of the Lord the Saviour, there was the withered hand in the Synagogue of the Jews, and the works of the Lord were not done in it; but when He came upon earth, the right hand was restored in the…vatican.va
- Hilary of Poitiers on Matthew 12:9–13 (4) — All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be…vatican.va
- Rabanus Maurus on Matthew 12:9–13 (2) — Otherwise; The man who had the withered hand denotes the human race in its barrenness of good works dried up by the hand which was stretched out to the fruit; [margin note: Gen 3:6] this was healed by the stretching…vatican.va
Matthew 12:14–20
- Hilary of Poitiers on Matthew 12:14–20 — The Pharisees are moved with jealousy at what had been done; because beholding the outward body of a man, they did not recognize the God in His works; “The Pharisees sent out and sought counsel against him, how they…vatican.va
- Rabanus Maurus on Matthew 12:14–20 — He says, “went out” because their mind was alien from the Lord. They took counsel how they might destroy life, not how themselves might find life.vatican.va
- Hilary of Poitiers on Matthew 12:14–20 (2) — And He knowing their plots withdrew, that He might be far from the counsels of the evil hearted, as it follows, “Jesus knowing it departed thence.”vatican.va
- Jerome on Matthew 12:14–20 — Knowing, that is, their designs against Him withdrew Himself, that He might remove from the Pharisees all opportunity of sin.vatican.va
- Remigius of Auxerre on Matthew 12:14–20 — Or; He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for “It cannot be that a Prophet should perish out of Jerusalem,”…vatican.va
- Hilary of Poitiers on Matthew 12:14–20 (3) — On those whom He healed He enjoined silence, whence it follows, “And he charged them that they should not make him known.” For his restored health was a witness to each man. And by commanding them to hold their…vatican.va
- Rabanus Maurus on Matthew 12:14–20 (2) — In this also He instructs us, that when we have done any thing great we are not to seek praise abroad.vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (2) — And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state.vatican.va
- John Chrysostom on Matthew 12:14–20 — And that you may not be troubled at those things which are done, and at the incredible madness of the Pharisees, He introduces the Prophet’s words. For such was the carefulness of the Prophets, that they had not…vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (3) — The Lord Jesus Christ is called the servant of the Almighty God [ed. note: ~ Our Lord is said to be properly a servant as regards His human nature, by S. Athan. Orat. in Arian. i. 43. S. Hilar. de Trin. xi. 13. S.…vatican.va
- Rabanus Maurus on Matthew 12:14–20 (3) — “Whom I have chosen,” says, for a work which none else has done, that He should redeem the human race, and make peace between God and the world. It follows, “My beloved, in whom my soul is well pleased,” for He alone…vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (4) — That he says, “My soul,” is not to be understood as though God the Father had a soul, but by way of adaptation, shewing how God is disposed towards Him. And it is no wonder that a soul is ascribed to God in this…vatican.va
- John Chrysostom on Matthew 12:14–20 (2) — This the Prophet puts in the beginning, that you might learn that that which is here said was according to the counsel of the Father. For he that is beloved does according to his will who loveth him. And again, he…vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (5) — Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin; and as soon as He became man, He took the fulness of the Holy Spirit.vatican.va
- Jerome on Matthew 12:14–20 (2) — But the Holy Spirit is put, not on the Word of God, but on the Only-Begotten, who came forth from the bosom of the Father; on Him, that is, of whom it is said, “Behold my servant.” And what He will do by Him He adds,…vatican.va
- Augustine of Hippo on Matthew 12:14–20 — Seeing He preached the judgment to come which was hidden from the Gentiles.vatican.va
- John Chrysostom on Matthew 12:14–20 (3) — Further, to shew His lowliness, He says, “He shall not strive;” and so He was offered up as the Father had willed, and gave Himself willingly into the hands of His persecutors. “Neither shall he cry;” so He was dumb…vatican.va
- Jerome on Matthew 12:14–20 (3) — For the way is broad and wide which leads to destruction, and many walk in it; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way.vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (6) — The Greek πλατεῖα, is in Latin called ‘latitudo.’ No one therefore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships.vatican.va
- John Chrysostom on Matthew 12:14–20 (4) — The Lord sought to heal the Jews by this mildness. But though they rejected Him, yet He did not resist them by destroying them; whence the Prophet, displaying His power and their weakness, says, “A bruised reed he…vatican.va
- Jerome on Matthew 12:14–20 (4) — He that holds not out his hand to a sinner, nor bears his brother’s burden, he breaks a bruised reed; and he who despises a weak spark of faith in a little one, he benches a smoking flax.vatican.va
- Augustine of Hippo on Matthew 12:14–20 (2) — So He neither bruised nor quenched the Jewish persecutors, who are here likened to a bruised reed which has lost its wholeness, and to a smoking flax which has lost its flame; but He spared them because He was not…vatican.va
- Augustine of Hippo on Matthew 12:14–20 (3) — In the smoking flax it is observed, that when the flame is out it causes a stink.vatican.va
- John Chrysostom on Matthew 12:14–20 (5) — Or this, “He shall not break a bruised reed,” shews that it was as easy for Him to break them all, as to break a reed, and that a bruised reed. And, “He shall not quench a smoking flax,” shews that their rage was…vatican.va
- Hilary of Poitiers on Matthew 12:14–20 (4) — Or, he means this bruised reed that is not broken, to shew that the perishing and bruised bodies of the Gentiles, are not to be broken, but are rather reserved for salvation. “He shall not quench a smoking flax,…vatican.va
- Jerome on Matthew 12:14–20 (5) — Or the reverse; He calls the Jews a bruised reed, whom tossed by the wind and shaken from one another, the Lord did not immediately condemn, but patiently endured; and the smoking flax He calls the people gathered…vatican.va
- John Chrysostom on Matthew 12:14–20 (6) — But one might say, What then shall these things be always thus? Will He endure for ever those who thus lay snares, and are mad against Him? Far from it; when His own work shall be all complete, then shall He work…vatican.va
- Hilary of Poitiers on Matthew 12:14–20 (5) — Or, “Until he shalt send forth judgment to victory,” that is, Until He shall take away the power of death, and bring in judgment and the return of His splendour.vatican.va
- Rabanus Maurus on Matthew 12:14–20 (4) — Or, Until that judgment which was being done in Him should come forth to victory. For after that by His resurrection He had overcome death, and driven forth the prince of this world, He returned as conqueror to His…vatican.va
- John Chrysostom on Matthew 12:14–20 (7) — But the things of this dispensation will not rest in this only, that they who have not believed should be punished, but He will also draw the world to Him; whence it follows, “And in his name shall the Gentiles hope.”vatican.va
- Augustine of Hippo on Matthew 12:14–20 (4) — This last we now see fulfilled; and thus this which cannot be denied establishes the truth of that which some have denied through ignorance, the last judgment namely, which He will hold upon earth, when He Himself…vatican.va
- Remigius of Auxerre on Matthew 12:14–20 (7) — And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, “Behold my servant,” may be referred to the place in which the…vatican.va
Matthew 12:22–24
- Glossa Ordinaria on Matthew 12:22–24 — The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as if He had broken the sabbath in doing them. But inasmuch as with a yet greater wickedness they perversely…vatican.va
- Remigius of Auxerre on Matthew 12:22–24 — The word “Then” refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time; Then, namely, when these things were being done…vatican.va
- John Chrysostom on Matthew 12:22–24 — We may wonder at the wickedness of the daemon; he had obstructed both inlets by which he could believe, namely, hearing and sight. But Christ opened both, whence it follows, “And he healed him, insomuch that the…vatican.va
- Jerome on Matthew 12:22–24 — Three miracles were wrought in one and the same person at the same time; the blind sees, the dumb speaks, the possessed is delivered from the daemon. This was at that time done in the flesh, but is now daily being…vatican.va
- Hilary of Poitiers on Matthew 12:22–24 — Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was demoniac, blind and dumb. For after the man of the withered hand had…vatican.va
- Augustine of Hippo on Matthew 12:22–24 — For he that believes not, is truly demoniac, b1ind, and dumb; and he that has not understanding of the faith, nor confesses, nor gives praise to God, is subject to the devil.vatican.va
- Augustine of Hippo on Matthew 12:22–24 (2) — This narrative is given by Luke, not in this place, but after many other things intervening, and speaks of him as dumb only, and not blind. But he is not to be thought to be speaking of another man, because he is…vatican.va
- Hilary of Poitiers on Matthew 12:22–24 (2) — All the multitude were astonished at this which was done, but the jealousy of the Pharisees grew thereupon, “And all the multitude were astonished and said, Is not this the Son of David?”vatican.va
- Glossa Ordinaria on Matthew 12:22–24 (2) — Because of His mercy and His goodness to them they proclaim Him the Son of David.vatican.va
- Rabanus Maurus on Matthew 12:22–24 — The multitude who seemed less learned, always wondered at the works of the Lord; they, on the other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as…vatican.va
- Remigius of Auxerre on Matthew 12:22–24 (2) — Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the…vatican.va
Matthew 12:25–26
- Jerome on Matthew 12:25–26 — The Pharisees ascribed the works of God to the Prince of the daemons; and the Lord makes answer not to what they said, but to what they thought, that even thus they might be compelled to believe His power, Who saw…vatican.va
- John Chrysostom on Matthew 12:25–26 — Above they had accused Christ of having cast out daemons by Beelzebub; but then He did not reprove them, suffering them, if they would, to acknowledge Him from further miracles, and to learn His greatness from His…vatican.va
- Hilary of Poitiers on Matthew 12:25–26 — For a city or family is analogous to a kingdom; as it follows, “And every city or house divided against itself shall not stand.”vatican.va
- Jerome on Matthew 12:25–26 (2) — For as small things grow by concord, so the greatest fall to pieces through dissensions.vatican.va
- Hilary of Poitiers on Matthew 12:25–26 (2) — But the word of God is rich, and whether taken simply, or examined inwardly, it is needful for our advancement. Leaving therefore what belongs to the plain understanding thereof, let us dwell on some of the more…vatican.va
- Jerome on Matthew 12:25–26 (3) — As much as to say, If Satan fight against himself, and, daemon be an enemy to daemon, then must the end of the world be at hand, that these hostile powers should have no place there, whose mutual war is peace for men.vatican.va
- Glossa Ordinaria on Matthew 12:25–26 — He holds them therefore in this dilemma. For Christ casts out daemons either by the power of God, or by the Prince of the daemons. If by the power of God, their accusations are malicious; if by the Prince of the…vatican.va
- John Chrysostom on Matthew 12:25–26 (2) — Or thus; If he is divided, he is made weak, and perishes; but if he perishes, how can he cast out another?vatican.va
- Hilary of Poitiers on Matthew 12:25–26 (3) — Otherwise; If the daemon was driven to this division to the end that he should thus afflict the daemons, even thus must we attribute higher power to Him who made the division than to those who are thus divided; thus…vatican.va
- Jerome on Matthew 12:25–26 (4) — But if ye think, ye Scribes and Pharisees, that the daemons depart out of the possessed in obedience to their Prince, that men may be imposed upon by a concerted fraud, what can ye say to the healing of diseases…vatican.va
Matthew 12:27–28
- John Chrysostom on Matthew 12:27–28 — After the first answer, He comes to a second more plain than the first, saying, “And if I by Beelzebub cast out daemons, by whom do your sons cast them out? Therefore shall they be your judges.”vatican.va
- Jerome on Matthew 12:27–28 — He alludes, as is His manner, under the name children of the Jews, either to the exorcists of that race, or to the Apostles who are by race of that nation. If He means the exorcists who by the invocation of God cast…vatican.va
- Hilary of Poitiers on Matthew 12:27–28 — And they are worthily appointed judges over them, to whom Christ is found to have given that power over the daemons, which it was denied that He had.vatican.va
- Rabanus Maurus on Matthew 12:27–28 — Or, because the Apostles well knew within their own conscience that they had learnt no evil art from Him.vatican.va
- John Chrysostom on Matthew 12:27–28 (2) — Yet He said not, My disciples, or Apostles, but “your children;” that if they chose to return again to their own privileges, they might take occasion hence; but if they should be ungrateful, they might not have even…vatican.va
- Jerome on Matthew 12:27–28 (2) — For the kingdom of God denotes Himself, of whom it is written in another place, “The kingdom of God is among you; [Luke 17:21] and, “There standeth one in the midst of you whom ye know not.” [John 1:26]. Or surely…vatican.va
- Hilary of Poitiers on Matthew 12:27–28 (2) — If then the disciples work by Christ, and Christ by the Spirit of God, already is the kingdom of God transferred to the Apostles through the office of the Mediator.vatican.va
- Glossa Ordinaria on Matthew 12:27–28 — For the weakening of the kingdom of the Devil is the increase of the kingdom of God.vatican.va
- Augustine of Hippo on Matthew 12:27–28 — Whence the sense might be this, “If I by Beelzebub cast out daemons,” then, according to your own opinion, “the kingdom of God is come upon you,” for the kingdom of the Devil, being thus divided against itself,…vatican.va
Matthew 12:29
- John Chrysostom on Matthew 12:29 — Having concluded the second answer, He brings forward yet a third, saying, “Or how can any enter into a strong man’s house? For that Satan cannot cast out Satan is clear from what has been said; and that no other can…vatican.va
- Jerome on Matthew 12:29 — His “house” is this world, which is set in evil, not by the majesty of the Creator, but by the greatness of the sinner. The strong man is bound and chained in tartarus, bruised by the Lord’s foot. Yet ought we not…vatican.va
- John Chrysostom on Matthew 12:29 (2) — He calls him “strong,” shewing therein his old reign, which arose out of our sloth.vatican.va
- Augustine of Hippo on Matthew 12:29 — For he held us, that we should not by our own strength be able to free ourselves from him, but by the grace of God. By his goods, he means all the unbelievers. He has bound the strong man, in that He has taken away…vatican.va
- Rabanus Maurus on Matthew 12:29 — Therefore He has spoiled his house, in that them, whom He foresaw should be His own, He set free from the snares of the Devil, and has joined to the Church. Or in that He has divided the whole world among His…vatican.va
Matthew 12:30
- John Chrysostom on Matthew 12:30 — After that third reply, here follows a fourth, “He that is not with me is against me.”vatican.va
- Hilary of Poitiers on Matthew 12:30 — Wherein He shews how far He is from having borrowed any power from the Devil; teaching us how great the danger to think amiss of Him, not to be with Whom, is the same as to be against Him.vatican.va
- Jerome on Matthew 12:30 — But let none think that this is said of heretics and schismatics; though we may apply it besides to such; but it is shewn by the context to refer to the Devil; in that the works of the Saviour cannot be compared with…vatican.va
- John Chrysostom on Matthew 12:30 (2) — Therefore whoso gathereth not with me, nor is with me, may not be compared together with me, that with me he should cast out daemons, but rather seeks to scatter what is mine. But tell me; If you were to have fought…vatican.va
Matthew 12:31–32
- John Chrysostom on Matthew 12:31–32 — The Lord had refuted the Pharisees by explaining His own actions, and He now proceeds to terrify them. For this is no small part of correction, to threaten punishment, as well as to set right false accusation.vatican.va
- Hilary of Poitiers on Matthew 12:31–32 — He condemns by a most rigorous sentence this opinion of the Pharisees, and of such as thought with them, promising pardon for all sins, but releasing it to blasphemy against the Spirit; “Wherefore I say unto you, All…vatican.va
- Remigius of Auxerre on Matthew 12:31–32 — But it should be known that they are not forgiven to all men universally, but to such only as have performed due penitence for their guiltinesses. So by these words is overthrown the error of Novatian, who said that…vatican.va
- Augustine of Hippo on Matthew 12:31–32 — For what difference does it make to the purpose, whether it be said, “The spirit of blasphemy shall not be forgiven,” or, “Whoso shall blaspheme against the Holy Spirit it shall not be forgiven him,” as Luke speaks…vatican.va
- Hilary of Poitiers on Matthew 12:31–32 (2) — And what is so beyond all pardon as to deny that in Christ which is of God, and to take away the substance of the Father’s Spirit which is in Him, seeing that He performs every work in the Spirit of God, and in Him…vatican.va
- Jerome on Matthew 12:31–32 — Or the passage may be thus understood; Whoso speaks a word against the Son of Man, as stumbling at My flesh, and thinking of Me as no more than man, such opinion and blasphemy though it is not free from the sin of…vatican.va
- Augustine of Hippo on Matthew 12:31–32 (2) — But if this were said in such manner, then every other kind of blasphemy is omitted, and that only which is spoken against the Son of Man, as when He is pronounced to be mere man, is to be forgiven. That then that is…vatican.va
- Augustine of Hippo on Matthew 12:31–32 (3) — Otherwise; The Apostle John says, “There is a sin unto death; I do not say that he shall pray for it.” [1 John 5:16] This sin of the brother unto death I judge to be, when any one having come to the knowledge of God,…vatican.va
- Augustine of Hippo on Matthew 12:31–32 (4) — But I do not say this for certain, by saying that I think thus; yet thus much might have been added; If he should close this life in this impious hardness of heart, yet since we may not utterly despair of any however…vatican.va
- Augustine of Hippo on Matthew 12:31–32 (5) — Yet is this enquiry very mysterious. Let us then seek the light of exposition from the Lord. I say unto you, beloved, that in all Holy Scripture there is not perhaps so great or so difficult a question as this. First…vatican.va
- John Chrysostom on Matthew 12:31–32 (2) — Otherwise according to the first exposition. The Jews were indeed ignorant of Christ, but of the Holy Ghost they had had a sufficient communication, for the Prophets spake by Him. What He here saith then is this; Be…vatican.va
- Glossa Ordinaria on Matthew 12:31–32 — This passage destroys that heresy of Origen, who asserted that after many ages all sinners should obtain pardon; for it is here said, this shall not be forgiven either in this world, or in the world to come.vatican.va
- Gregory the Great on Matthew 12:31–32 — Hence we may gather that there are some sins that are remitted in this world, and some in the world to come; for what is denied of one sin, must be supposed to be admitted of others. And this may be believed in the…vatican.va
Matthew 12:33–35
- John Chrysostom on Matthew 12:33–35 — After his former answers He here again refutes them in another manner. This He does not in order to do away their charges against Himself, but desiring to amend them, saying, “Either make the tree good and his fruit…vatican.va
- Jerome on Matthew 12:33–35 — Thus He holds them in a syllogism which the Greeks call ‘Aphycton,’ the unavoidable; which shuts in the person questioned on both sides, and presses him with either horn. If, He saith, the Devil be evil, he cannot do…vatican.va
- John Chrysostom on Matthew 12:33–35 (2) — For the discerning of a tree is done by its fruits, not the fruits by the tree. “A tree is known by its fruits.” For though the tree is the cause of the fruit, yet the fruit is the evidence of the tree. But ye do the…vatican.va
- Hilary of Poitiers on Matthew 12:33–35 — Thus did He at that present refute the Jews, who seeing Christ’s works to be of power more than human, would notwithstanding not allow the hand of God. And at the same time He convicts all future errors of the faith,…vatican.va
- Augustine of Hippo on Matthew 12:33–35 — Or this is an admonition to ourselves that we should be good trees that we may be able to bring forth good fruit; “Make the tree good, and its fruit good,” is a precept of health to which obedience is necessary. But…vatican.va
- John Chrysostom on Matthew 12:33–35 (3) — But as speaking not for Himself but for the Holy Spirit, He accordingly rebukes them, saying, “Generation of vipers, how can ye being evil, speak good things?” This is both a rebuke of them, and a proof in their own…vatican.va
- Rabanus Maurus on Matthew 12:33–35 — Or the words, “Generation of vipers,” may be taken as signifying children, or imitators of the Devil, because they had wilfully spoken against good works, which is of the Devil, and thence follows, “Out of the…vatican.va
- John Chrysostom on Matthew 12:33–35 (4) — Herein also He shews His Godhead as knowing the hidden things of the heart; for not for words only, yea but for evil thoughts also they shall receive punishment. For it is the order of nature that the store of the…vatican.va
- Jerome on Matthew 12:33–35 (2) — What He says, “The good man out of the good treasure of his heart, &c.” is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy…vatican.va
Matthew 12:36–37
- John Chrysostom on Matthew 12:36–37 — The Lord follows up what He had said before by moving their fears, shewing that they that have thus sinned shall receive the most extreme punishment, “I say unto you, that every idle word that men shall speak, they…vatican.va
- Jerome on Matthew 12:36–37 — And the meaning is; If every idle word which does not edify the hearers is not without danger to him that speaks it, and if each man shall render an account of his words in the day of judgment, how much more shall…vatican.va
- John Chrysostom on Matthew 12:36–37 (2) — He said not ‘which ye have spoken,’ but makes His teaching of universal application to the whole race of mankind, and at the same time His words less grievous to them that heard them. By an “idle word” is meant one…vatican.va
- Gregory the Great on Matthew 12:36–37 — Or such as lacks either rightness in itself, or reasons of just necessity;vatican.va
- Jerome on Matthew 12:36–37 (2) — being spoken without the profit of either the speaker or hearer; as if laying aside weighty matters we should speak of frivolous trifles, or relate old fables. For he that deals in buffoon jests to create laughter,…vatican.va
- Remigius of Auxerre on Matthew 12:36–37 — The words which here follow depend on those that went before; “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” There is no doubt but that every man shall he condemned for his evil…vatican.va
- John Chrysostom on Matthew 12:36–37 (3) — See that this sentence is not a burdensome one. The Judge will pass sentence not according to what any other has said concerning you, but according to what you have yourself spoken. They that are accused then have no…vatican.va
Matthew 12:38–40
- John Chrysostom on Matthew 12:38–40 — Because the Lord had so oft repressed the shameless tongue of the Pharisees by His sayings, they now turn to His works, whereat the Evangelist wondering, says, “Then certain of the Scribes and Pharisees answered,…vatican.va
- Jerome on Matthew 12:38–40 — They require a sign of Him, as though what they had seen were not signs; and in another Evangelist what they required is more fully expressed, “We would see of thee a sign from heaven.” Either they would have fire…vatican.va
- John Chrysostom on Matthew 12:38–40 (2) — But their words are full of hypocrisy and irony. But now they were railing against Him, saying that He had a deamon; now they fawn upon Him, calling Him, Master. Wherefore the Lord rebukes them severely; “He answered…vatican.va
- Jerome on Matthew 12:38–40 (2) — Excellently is that said, “and adulterous,” seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers.vatican.va
- John Chrysostom on Matthew 12:38–40 (3) — Which also proves Him to be equal to the Father, if not to believe in Him makes them adulterous.vatican.va
- Rabanus Maurus on Matthew 12:38–40 — Then He begins to answer them, giving them a sign not from heaven, which they were unworthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He shewed the…vatican.va
- John Chrysostom on Matthew 12:38–40 (4) — For the signs He wrought were not in order to move them, for He knew that they were hard as stone, but for the profit of others. Or because they had not received it when He had given them a sign such as they now…vatican.va
- Rabanus Maurus on Matthew 12:38–40 (2) — He shews that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set…vatican.va
- Augustine of Hippo on Matthew 12:38–40 — Some, not knowing the Scripture manner of speaking, would interpret as one night those thee hours of darkness when the sun was darkened from the sixth to the ninth hour; and as a day in like manner these other three…vatican.va
- Jerome on Matthew 12:38–40 (3) — Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the preparation day, and of the Lord’s day, and the whole sabbath day.vatican.va
- Augustine of Hippo on Matthew 12:38–40 (2) — For that the three days were not three full and entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in; and the third day is likewise reckoned, because the first part of it…vatican.va
- John Chrysostom on Matthew 12:38–40 (5) — He said not openly that He should rise again, because they would have derided him, but hints it distantly that even they might believe that He foreknew it. He said not in the earth, but in the heart of the earth,…vatican.va
Matthew 12:41–42
- John Chrysostom on Matthew 12:41–42 — That none should think that the same things would come to pass now among the Jews, as had of old been among the Ninevites; that as Jonas converted them and their city was delivered out of danger, so the Jews should…vatican.va
- Remigius of Auxerre on Matthew 12:41–42 — The Lord shews in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise…vatican.va
- Jerome on Matthew 12:41–42 — Not by a sentence of judgment, but by the comparison of their example; as He adds, “For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.” This word ‘hic’ is to be taken as an adverb…vatican.va
- John Chrysostom on Matthew 12:41–42 (2) — Yet does not the Lord stay here, but adds another denunciation, saying, “The queen of the south shall rise in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear…vatican.va
- Jerome on Matthew 12:41–42 (2) — So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving…vatican.va
- Rabanus Maurus on Matthew 12:41–42 — The Ninevites typify those who cease from sin — the queen those that know not to sin; for penitence puts away sin, wisdom shuns it.vatican.va
- Remigius of Auxerre on Matthew 12:41–42 (2) — Beautifully is the Church gathered out of the Gentiles spoken of as a queen who honours how to rule her ways. Of her the Psalmist speaks; “The queen stood on, thy right hand.” [Ps 45:9] She is the queen of the south…vatican.va
Matthew 12:43–45
- John Chrysostom on Matthew 12:43–45 — The Lord had said to the Jews, “The men of Nineveh shall rise in the judgment with this generation, and shall condemn it;” that they should not therefore be careless, He tells them that not only in the world to come…vatican.va
- Jerome on Matthew 12:43–45 — Some suppose that this place is spoken of heretics, because the unclean spirit who dwelt in them before when they were Gentiles, is cast out before the confession of the true faith; when after they went over to…vatican.va
- Remigius of Auxerre on Matthew 12:43–45 — He calls the hearts of the Gentiles, “dry places,” as lacking all the moisture of wholesome waters, that is of the holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit.vatican.va
- Rabanus Maurus on Matthew 12:43–45 — Or, the “dry places” are the hearts of the faithful, which after they have been purged from the weakness of loose thoughts, the crafty lier-in-wait tries if by any means he may fix his footsteps there; but lying from…vatican.va
- Remigius of Auxerre on Matthew 12:43–45 (2) — The Devil supposed he should have rest for ever among the Gentiles, but it is added, “and findeth none,” because when the Son of God appeared in the mystery of His Incarnation, the Gentiles believed.vatican.va
- Jerome on Matthew 12:43–45 (2) — And when they believed on the Lord, the Devil, finding no place among the nations, said, “I will return into my house whence I came out;” I have the Jews from whom I formerly departed. “And when he is come, he…vatican.va
- John Chrysostom on Matthew 12:43–45 (2) — Or, herein He may be shewing forth their punishment. As when daemoniacs have been loosed from their infirmity, if they after become remiss, they draw upon themselves more grievous illusions, so shall it be among you…vatican.va
- Rabanus Maurus on Matthew 12:43–45 (2) — For when any one is converted to the faith, the Devil is cast out of him in Baptism, who driven thence wanders up and down through the dry places, that is, the hearts of the faithful.vatican.va
- Gregory the Great on Matthew 12:43–45 — The dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal…vatican.va
- Rabanus Maurus on Matthew 12:43–45 (3) — And returning to his house whence he had gone out, “he findeth it empty,” of good works through slothfulness, “swept,” that is, of its old vices by Baptism, and “garnished” with feigned virtues through hypocrisy.vatican.va
- Augustine of Hippo on Matthew 12:43–45 — So that in these words the Lord signifies that some shall so believe as not to have strength for the work of continence, and shall return to the world. “He taketh unto him other seven,” is to be understood that when…vatican.va
- Gregory the Great on Matthew 12:43–45 (2) — For it often happens that the soul in the commencement of its progress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shews himself the…vatican.va
Matthew 12:46–50
- Hilary of Poitiers on Matthew 12:46–50 — Because He had spoken all the aforesaid things in the power of His Father’s majesty, therefore the Evangelist proceeds to tell what answer He made to one that told Him that His mother and His brethren waited for Him…vatican.va
- Augustine of Hippo on Matthew 12:46–50 — We are to understand without doubt that this happened close upon the foregoing; for he begins to tell it with the words, “And while he yet spake.” What can that “yet” mean but that it was at the very time He spake…vatican.va
- Jerome on Matthew 12:46–50 — From this is taken one of Helvidius’ propositions [margin note: Hieron. cont. Helvid. 14, et seq.], on the ground that mention is made in the Gospel of the brethren of the Lord. How says he, are they called brethren…vatican.va
- Jerome on Matthew 12:46–50 (2) — But some suspect the brethren of the Lord to be sons of Joseph by another wife, following the idle fancies of apocryphal writers, who have coined a certain woman called Esca. But we understand by the brethren of the…vatican.va
- John Chrysostom on Matthew 12:46–50 — But mark the loftiness of His brethren [ed. note: The text of S. Chrys. has ἄρα γοῦν καὶ αὐτῆς καὶ ἐκείνων τὴν ἀπόνοιαν] when they should have come in and hearkened with the crowd, or if they would not this, to have…vatican.va
- Augustine of Hippo on Matthew 12:46–50 (2) — But whatever may be decided concerning these brethren, yet concerning the holy Virgin Mary, (for the honour of Christ,) when sin in her is in question, I would not have it brought into doubt. For from this only we…vatican.va
- Jerome on Matthew 12:46–50 (3) — He that delivers this message, seems to me not to do it casually and without meaning, but as setting a snare for Him, whether He would prefer flesh and blood to the spiritual work; and thus the Lord refused to go…vatican.va
- John Chrysostom on Matthew 12:46–50 (2) — For He said not, Go and say unto her, She is not My mother, but continues His discourse to him that had brought Him word; as it follows; “But he answered and said unto him that told him, Who in my mother? and who are…vatican.va
- Hilary of Poitiers on Matthew 12:46–50 (2) — And He cannot be held to have thought meanly of His mother, seeing that in His passion He evinced the most extreme carefulness for her.vatican.va
- John Chrysostom on Matthew 12:46–50 (3) — But had He desired to disown His mother, He would have done it at the time when the Jews cast His birth in His teeth.vatican.va
- Jerome on Matthew 12:46–50 (4) — He did not then, as Marcion and Manichaeus say, disown His mother, so as to be thought to be born of a phantasm, but He preferred His Apostles to His kindred, that we also in a comparison of our affections should set…vatican.va
- Ambrose of Milan on Matthew 12:46–50 — Nor does He overthrow the duty of filial submission, which is conveyed in the command, “Honour thy father and thy mother,” [Ex 20:12] but shews that He owes more to the mysteries and relationship of His Father, than…vatican.va
- Gregory the Great on Matthew 12:46–50 — The Lord deigned to call faithful disciples His brethren, saying, “Go, tell my brethren.” Since then a man may be made a brother of the Lord by coming to the faith, it should be enquired how one may become also His…vatican.va
- John Chrysostom on Matthew 12:46–50 (4) — And besides what has been said, He taught also somewhat more, namely, that we should not neglect virtue relying on any kindred. For if it profited His mother nothing that she was such, if she had not had virtue, who…vatican.va
- Jerome on Matthew 12:46–50 (5) — Let us also expound in another way. The Saviour is speaking to the multitude — that is, He teaches the Gentiles the inward mysteries; His mother and His brethren, that is the synagogue and the Jewish people, stand…vatican.va
- Hilary of Poitiers on Matthew 12:46–50 (3) — Although they had like the rest power to come in, yet they abstain from all approach to Him, “for he came unto his own, and his own received him not.”vatican.va
- Gregory the Great on Matthew 12:46–50 (2) — Thus also His mother is declared to stand without, as though she was not acknowledged, because the synagogue is therefore not acknowledged by its Author, because it held to the observance of the Law, and having lost…vatican.va
- Jerome on Matthew 12:46–50 (6) — And when they shall have asked and enquired, and sent a messenger, they shall receive for answer, that their will is free, and that they can enter in, if they will believe.vatican.va
Scripture cited · 39 verses
Genesis 3:6 · Genesis 13:8 · Exodus 20:12 · Leviticus 23:3 · Deuteronomy 17:15 · Deuteronomy 23:25 · Psalm 45:9 · Isaiah 11:2 · Isaiah 53:4 · Isaiah 66:5 · Matthew 3:2 · Matthew 3:4 · Matthew 3:17 · Matthew 6:14 · Matthew 9:6 · Matthew 10:24 · Matthew 17:5 · Matthew 28:19 · Mark 3:31 · Mark 6:3 · Luke 6:9 · Luke 9:50 · Luke 12:10 · Luke 13:33 · Luke 17:21 · John 1:26 · John 5:14 · John 7:23 · John 14:31 · John 15:22 · John 20:17 · Romans 5:5 · Romans 8:15 · Ephesians 2:14 · Ephesians 4:22 · 2 Timothy 2:25 · 1 Peter 4:8 · 1 John 4:13 · 1 John 5:16