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Saint Thomas Aquinas, Carlo Crivelli

Matthew 16

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Thomas Aquinas · Catena Aurea · Chapter 16

Passages · 120

Matthew 16:1–4

  • John Chrysostom on Matthew 16:1–4 — As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; “And He sent away the multitude, and entered into a ship, and…vatican.va
  • Augustine of Hippo on Matthew 16:1–4 — Mark says Dalmanutha; no doubt the same place under a different name; for many copies of the Gospel according to Mark have Magedan.vatican.va
  • Rabanus Maurus on Matthew 16:1–4 — This Magedan is the country opposite Gerasa, and is interpreted ‘fruits,’ or ‘a messenger.’ It signifies a garden, of which it is said, “A garden enclosed, a fountain sealed,” [Song of Songs 4:!2] wherein the fruits…vatican.va
  • Remigius of Auxerre on Matthew 16:1–4 — Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shews what sign it was they desired; for he relates, that after the feeding…vatican.va
  • Jerome on Matthew 16:1–4 — This is not found in most copies of the Greek text [ed. note: That is, ver 2 and 3. They are omitted in many manuscripts and versions]. But the sense is clear, that fair and rainy days may be foretold by the…vatican.va
  • Augustine of Hippo on Matthew 16:1–4 (2) — We might also understand this saying, “When it is evening, ye say, It will be fair weather, for the sky is red,” in this way, By the blood of Christ’s passion at His first coming, indulgence of sin is given. “And in…vatican.va
  • Glossa Ordinaria on Matthew 16:1–4 — Otherwise; “The sky is red and lowring;” that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I…vatican.va
  • Rabanus Maurus on Matthew 16:1–4 (2) — “The signs of the times” He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the…vatican.va
  • John Chrysostom on Matthew 16:1–4 (2) — As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which…vatican.va
  • Augustine of Hippo on Matthew 16:1–4 (3) — This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the…vatican.va
  • Glossa Ordinaria on Matthew 16:1–4 (2) — He says, “Evil and adulterous generation,” that is, unbelieving, having carnal, and not spiritual understanding.vatican.va
  • Rabanus Maurus on Matthew 16:1–4 (3) — To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight…vatican.va
  • Jerome on Matthew 16:1–4 (2) — But what is meant by the sign of Jonas has been explained above.vatican.va
  • John Chrysostom on Matthew 16:1–4 (3) — And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, “And he left…vatican.va
  • Jerome on Matthew 16:1–4 (3) — That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him.vatican.va
  • Hilary of Poitiers on Matthew 16:1–4 — Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.vatican.va

Matthew 16:5–12

  • Glossa Ordinaria on Matthew 16:5–12 — As the Lord had left the Pharisees on account of their unbelief, so now He teaches His disciples to be on their guard against their doctrine; whence it follows, “And when His disciples were come to the other side,…vatican.va
  • Remigius of Auxerre on Matthew 16:5–12 — They were bound to their Master with so great affection, that they were unwilling to part from Him for even a moment of time. And herein it should be observed how far they were from any longing for delicacies, when…vatican.va
  • Hilary of Poitiers on Matthew 16:5–12 — Herein the Apostles are admonished not to be partakers in the doctrine of the Jews; for the works of the Law were established to produce faith, and to prefigure the things that were to follow; and they on whose times…vatican.va
  • Jerome on Matthew 16:5–12 — For he that takes heed of the leaven of the Pharisees and the Sadducees, does not observe the precepts of the Law and of the letter, and neglects the traditions of men that he may do the commandments of God. This is…vatican.va
  • John Chrysostom on Matthew 16:5–12 — Why did He not say plainly, Take heed of the doctrine of the Pharisees? Because He would remind them of those things that had been done in the multiplication of the loaves, knowing them to be forgetful. To have given…vatican.va
  • Jerome on Matthew 16:5–12 (2) — How had they no bread, seeing that as soon as they had filled seven baskets they entered into the boat, and came into the parts of Magedan? There they hear that they ought to take heed of the leaven of the Pharisees…vatican.va
  • John Chrysostom on Matthew 16:5–12 (2) — Because the disciples still grovelled about Jewish observances, the Lord sharply rebukes them for the benefit of all; whence it follows, “But Jesus knowing their thoughts said unto them, O ye of little faith, why…vatican.va
  • Glossa Ordinaria on Matthew 16:5–12 (2) — As much as to say; Why do ye think that I spake of earthly bread, for which ye ought not to have a thought, having beheld Me of so little make such abundant overplus?vatican.va
  • John Chrysostom on Matthew 16:5–12 (3) — This He does that He may put away from them all care for food. But why did He not reprove them, when they said, “Whence should we have so much bread in the wilderness?” for that seemed a more fitting occasion. He did…vatican.va
  • Glossa Ordinaria on Matthew 16:5–12 (3) — As much as to say, Do ye not understand the mystery, nor remember the miracle?vatican.va
  • John Chrysostom on Matthew 16:5–12 (4) — By this calling to mind what was past, and rousing their attention to what was to come.vatican.va
  • Jerome on Matthew 16:5–12 (3) — Thus He takes this occasion to instruct them what is meant by the five loaves and the seven loaves, the five thousand and the four thousand, who were fed in the desert. For if the leaven of the Pharisees and…vatican.va
  • John Chrysostom on Matthew 16:5–12 (5) — But that you may learn what force Christ’s reproof had upon His disciples, and how it roused their sluggish spirit, hear what says the Evangelist; “Then they understood how that he bade them not beware of the leaven…vatican.va

Matthew 16:13–19

  • Glossa Ordinaria on Matthew 16:13–19 — As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced…vatican.va
  • John Chrysostom on Matthew 16:13–19 — He adds ‘of Philip,’ to distinguish it from the other Caesarea, of Strato. And He asks this question in the former place, leading His disciples far out of the way of the Jews, that being set free from all fear, they…vatican.va
  • Jerome on Matthew 16:13–19 — This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Panaeas, the name of Caesarea in honour of Tiberias Caesar.vatican.va
  • Glossa Ordinaria on Matthew 16:13–19 (2) — When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, “And he asked his disciples, saying, Whom do men say that the Son of…vatican.va
  • Origen on Matthew 16:13–19 — Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what…vatican.va
  • Glossa Ordinaria on Matthew 16:13–19 (3) — So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.vatican.va
  • Jerome on Matthew 16:13–19 (2) — Beautifully is the question put, “Whom do men say that the Son of Man is?” For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.vatican.va
  • John Chrysostom on Matthew 16:13–19 (2) — He says not, Whom do the Scribes and Pharisees say that I am? but, Whom do men say that I am? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning…vatican.va
  • Hilary of Poitiers on Matthew 16:13–19 — By asking, “Whom do men say that the Son of Man is?” He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men’s opinion respecting…vatican.va
  • Jerome on Matthew 16:13–19 (3) — He says not, Whom do men say that I am? but, “Whom do men say that the Son of Man is?” that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has ‘Son of Man,’ the…vatican.va
  • Origen on Matthew 16:13–19 (2) — Then the disciples recount the divers opinions of the Jews relating to Christ; “And they said, some say John the Baptist,” following Herod’s opinion [margin note: see Matt 14:2]; “others Elias,” supposing either that…vatican.va
  • Jerome on Matthew 16:13–19 (4) — It was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremias, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of…vatican.va
  • John Chrysostom on Matthew 16:13–19 (3) — The disciples having recounted the opinion of the common people, He then by a second question invites them to higher thoughts concerning Him; and therefore it follows, “Jesus saith unto them, Whom say ye that I am?”…vatican.va
  • Jerome on Matthew 16:13–19 (5) — Observe how by this connexion of the discourse the Apostles are not styled men but Gods. For when He had said, “Whom say ye that the Son of Man is?” He adds, “Whom say ye that I am?” as much as to say, They being men…vatican.va
  • Rabanus Maurus on Matthew 16:13–19 — He enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith; and the opinions of…vatican.va
  • John Chrysostom on Matthew 16:13–19 (4) — When the Lord enquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head [margin note: κορυφαῖος] of the Apostles answers for all,…vatican.va
  • Origen on Matthew 16:13–19 (3) — Peter denied that Jesus was any of those things which the Jews supposed, by his confession, “Thou art the Christ,” which the Jews were ignorant of; but he added what was more, “the Son of the living God,” who had…vatican.va
  • Jerome on Matthew 16:13–19 (6) — He calls Him “the living God,” in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.vatican.va
  • Hilary of Poitiers on Matthew 16:13–19 (2) — This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He…vatican.va
  • Rabanus Maurus on Matthew 16:13–19 (2) — And by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shews us the excellence of His divine eternity.vatican.va
  • Hilary of Poitiers on Matthew 16:13–19 (3) — This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, “Jesus answered and said unto him, Blessed art thou, Simon Bar-jonas, for flesh and blood has not…vatican.va
  • Jerome on Matthew 16:13–19 (7) — This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, “Thou art Christ, the Son of the living God.” The Lord said unto him, “Blessed art thou, Simon Bar-jonas?” Why? Because…vatican.va
  • John Chrysostom on Matthew 16:13–19 (5) — It would be without meaning to say, Thou art the son of Jonas, unless he intended to shew that Christ is as naturally the Son of God, as Peter is the son of Jonas, that is, of the same substance as him that begot him.vatican.va
  • Jerome on Matthew 16:13–19 (8) — Compare what is here said, “flesh and blood hath not revealed it unto thee,” with the Apostolic declaration, “Immediately I was not content with flesh and blood,” [Gal 1:16] meaning there by this expression the Jews;…vatican.va
  • Hilary of Poitiers on Matthew 16:13–19 (4) — Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly…vatican.va
  • Origen on Matthew 16:13–19 (4) — It must be enquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shews that Peter then first confessed Him to be the Son of the living God. And look…vatican.va
  • John Chrysostom on Matthew 16:13–19 (6) — And truly if Peter had not confessed that Christ was in a peculiar sense born of the Father, there had been no need of revelation; nor would he have been worthy of this blessing for confessing Christ to be one of…vatican.va
  • Jerome on Matthew 16:13–19 (9) — As much as to say, You have said to me, “Thou art Christ, the Son of the living God,” therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is…vatican.va
  • Augustine of Hippo on Matthew 16:13–19 — But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, “Thou shalt be called Cephas, which is interpreted, Peter.” [John 1:42]…vatican.va
  • John Chrysostom on Matthew 16:13–19 (7) — That is, On this faith and confession I will build my Church. Herein shewing that many should believe what Peter had confessed, and raising his understanding, and making him His shepherd.vatican.va
  • Augustine of Hippo on Matthew 16:13–19 (2) — I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. but I know that since that I have often explained these words of the Lord, “Thou art Peter, and on…vatican.va
  • Hilary of Poitiers on Matthew 16:13–19 (5) — But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to…vatican.va
  • Glossa Ordinaria on Matthew 16:13–19 (4) — That is, shall not separate it from the love and faith of Me.vatican.va
  • Jerome on Matthew 16:13–19 (10) — I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.vatican.va
  • Origen on Matthew 16:13–19 (5) — But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.vatican.va
  • Rabanus Maurus on Matthew 16:13–19 (3) — The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they shew the path of destruction.vatican.va
  • Origen on Matthew 16:13–19 (6) — He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor…vatican.va
  • Jerome on Matthew 16:13–19 (11) — Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.vatican.va
  • Origen on Matthew 16:13–19 (7) — Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, “Thou art Peter;” for every one…vatican.va
  • John Chrysostom on Matthew 16:13–19 (8) — Then He speaks of another honour of Peter, when He adds, “And I will give thee the keys of the kingdom of heaven;” as much as to say, As the Father hath given thee to know Me, I also will give something unto thee,…vatican.va
  • Rabanus Maurus on Matthew 16:13–19 (4) — For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that…vatican.va
  • Origen on Matthew 16:13–19 (8) — See how great power has that rock upon which the Church is built, that its sentences are to continue firm as though God gave sentence by it.vatican.va
  • John Chrysostom on Matthew 16:13–19 (9) — See how Christ leads Peter to a high understanding concerning himself. These things that He here promises to give him, belong to God alone, namely to forgive sins, and to make the Church immoveable amidst the storms…vatican.va
  • Rabanus Maurus on Matthew 16:13–19 (5) — But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, [margin note: see Matt 18:18] and is even now in the Bishops and Presbyters in…vatican.va
  • Glossa Ordinaria on Matthew 16:13–19 (5) — This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the…vatican.va
  • Second Council of Constantinople (553) on Matthew 16:13–19 — How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults,…vatican.va
  • Jerome on Matthew 16:13–19 (12) — Bishops and Presbyters, not understanding this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas…vatican.va
  • Origen on Matthew 16:13–19 (9) — Let him then be without blame who binds or looses another, that he may be found worthy to bind or loose in heaven. Moreover, to him who shall be able by his virtues to shut the gates of hell, are given in reward the…vatican.va

Matthew 16:20–21

  • Origen on Matthew 16:20–21 — Seeing Peter had confessed Him to be Christ the Son of the living God, because He would not have them preach this in the mean time, He adds, “Then charged he his disciples that they should tell no man, that he was…vatican.va
  • Jerome on Matthew 16:20–21 — When then above He sends His disciples to preach, and commands them to proclaim His advent, this seems contrary to His command here, that they should not say that He is Jesus the Christ. To me it seems that it is one…vatican.va
  • Origen on Matthew 16:20–21 (2) — Or they then spake of Him in lowly words, as only a great and wonderful man, but as yet proclaimed Him not as the Christ. Yet if any will have it that He was even at the first proclaimed to be Christ, be may say that…vatican.va
  • Jerome on Matthew 16:20–21 (2) — But that none should suppose that this is only any explanation, and not an evangelic interpretation, what follows explains the reasons of His forbidding them to preach Him at that time; “Then began Jesus to shew unto…vatican.va
  • John Chrysostom on Matthew 16:20–21 — For what having once had root has afterwards been torn up, if it is again planted, is with difficulty retained among the multitude; but what having been once rooted has continued ever after unmoved, is easily brought…vatican.va
  • Origen on Matthew 16:20–21 (3) — And observe that it is not said, ‘He began to say,’ or ‘to teach,’ but “to shew;” for as things are said to be shewn to the sense, so the things which Christ spake are said to be shewn by Him. Nor indeed do I think,…vatican.va

Matthew 16:22–23

  • Origen on Matthew 16:22–23 — While Christ was yet speaking the beginnings of the things which He was shewing unto them, Peter considered them unworthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and…vatican.va
  • Jerome on Matthew 16:22–23 — We have often said that Peter had too hot a zeal, and a very great affection towards the Lord the Saviour. Therefore after that his confession, and the reward of which he had heard from the Saviour, he would not have…vatican.va
  • Origen on Matthew 16:22–23 (2) — As though Christ Himself had needed a propitiation. His affection Christ allows, but charges him with ignorance; as it follows, “He turned and said unto Peter, Get thee behind me, Satan, thou art an offence unto me.”vatican.va
  • Hilary of Poitiers on Matthew 16:22–23 — The Lord, knowing the suggestion of the craft of the devil, says to Peter, “Get thee behind me;” that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns…vatican.va
  • Jerome on Matthew 16:22–23 (2) — But to me this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that that blessedness of power was promised to Peter in…vatican.va
  • John Chrysostom on Matthew 16:22–23 — For what wonder is it that this should befal Peter, who had never received a revelation concerning these things? For that you may learn that confession which he made concerning Christ was not spoken of himself,…vatican.va
  • Jerome on Matthew 16:22–23 (3) — As much as to say; It is of My will, and of the Father’s will, that I should die for the salvation of men; you considering only your own will would not that the grain of wheat should fall into the ground, that it may…vatican.va
  • Origen on Matthew 16:22–23 (3) — Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, “Get thee behind me, Satan;” that is, follow me, thou that art contrary to my will;…vatican.va

Matthew 16:24–25

Matthew 16:26–28

  • John Chrysostom on Matthew 16:26–28 — Because He had said, Whoso will save, shall lose, and whoso will lose shall save, opposing saving to losing, that none should hence conclude that there was any equality between the losing on one side, and the saving…vatican.va
  • Origen on Matthew 16:26–28 — I suppose also that he gains the world who does not deny himself, nor loses his own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to…vatican.va
  • John Chrysostom on Matthew 16:26–28 (2) — But if you should reign over the whole world, you would not be able to buy your soul; whence it follows, “Or what shall a man give in exchange for his soul?” As much as to say, if you lose goods, you may have it in…vatican.va
  • Origen on Matthew 16:26–28 (2) — And at first sight indeed the ransom of the soul might he supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that…vatican.va
  • Gregory the Great on Matthew 16:26–28 — Or the connexion may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is…vatican.va
  • Jerome on Matthew 16:26–28 — Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; “For the Son of Man shall come…vatican.va
  • Origen on Matthew 16:26–28 (3) — As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His…vatican.va
  • John Chrysostom on Matthew 16:26–28 (3) — He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, “The glory of the Father,” that it might be shewn to be the same glory. But if the glory is one, it…vatican.va
  • Jerome on Matthew 16:26–28 (2) — For there is no difference of Jew or Gentile, man or woman, poor or rich, where not persons but works are accepted.vatican.va
  • John Chrysostom on Matthew 16:26–28 (4) — This He said to call to their minds not only the punishment of sinners, but the prizes and crowns of the righteous.vatican.va
  • Jerome on Matthew 16:26–28 (3) — But the secret thought of the Apostles might have suffered an offence of this sort; The killings and deaths you speak of as to be now, but the promise of your coming in glory is put off to a long distant time. He…vatican.va
  • John Chrysostom on Matthew 16:26–28 (5) — Willing to shew what is that glory in which He shall come hereafter, He revealed it to them in this present life, so far as it was possible for them to receive it, that they might not have sorrow in their Lord’s deathvatican.va
  • Remigius of Auxerre on Matthew 16:26–28 — What is here said, therefore, was fulfilled in the three disciples to whom the in Lord, when transfigured in the mount, shewed the joys of the eternal inheritance; these saw “Him coming in His kingdom,” that is,…vatican.va
  • John Chrysostom on Matthew 16:26–28 (6) — Therefore He does not reveal the names of those who should ascend into the mount, because the rest would be very desirous to accompany them whither they might look upon the pattern of His glory, and would be grieved…vatican.va
  • Gregory the Great on Matthew 16:26–28 (2) — Or, by the kingdom of God is meant the present Church, and because some of His disciples were to live so long in the body as to behold the Church of God built up and raised against the glory of this world, this…vatican.va
  • Origen on Matthew 16:26–28 (4) — Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which…vatican.va
  • Rabanus Maurus on Matthew 16:26–28 — It is of the saints He speaks as tasting death, by whom the death of the body is tasted just as it were sipping, while the life of the soul is held fast in possession.vatican.va

Scripture cited · 14 verses

Psalm 119:165 · Ezekiel 33:11 · Matthew 14:2 · Matthew 18:18 · John 1:42 · John 1:49 · John 6:30 · John 6:31 · John 14:6 · John 21:15 · 1 Corinthians 5:6 · 1 Corinthians 10:4 · 2 Corinthians 11:29 · Galatians 1:16

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