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Saint Thomas Aquinas, Carlo Crivelli

Matthew 17

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Thomas Aquinas · Catena Aurea · Chapter 17

Passages · 115

Matthew 17:2–4

  • Remigius of Auxerre on Matthew 17:2–4 — In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, “And after six days he took Peter, and…vatican.va
  • Jerome on Matthew 17:2–4 — It is made a question how it could be after six days that He took them, when Luke says eight. The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.vatican.va
  • John Chrysostom on Matthew 17:2–4 — He does not take them up immediately upon the promise being made, but six days after, for this reason, that the other disciples might not be touched with any human passion, as a feeling of jealousy; or else that…vatican.va
  • Rabanus Maurus on Matthew 17:2–4 — Justly was it after six days that He shewed His glory, because after six ages is to be the resurrection [ed. note: See the Oxford Translation of S. Cyprian, Tr. xiii, n.a.]vatican.va
  • Origen on Matthew 17:2–4 — Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.vatican.va
  • John Chrysostom on Matthew 17:2–4 (2) — He took these three because He set them before others. But observe how Matthew does not conceal who were preferred to himself; the like does John also when he records the preeminent praise given to Peter. For the…vatican.va
  • Hilary of Poitiers on Matthew 17:2–4 — In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.vatican.va
  • Rabanus Maurus on Matthew 17:2–4 (2) — Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it.vatican.va
  • Remigius of Auxerre on Matthew 17:2–4 (2) — When the Lord was about to shew His disciples the glory of His brightness, He led them into the mountain, as it follows, “And he took them up into a high mountain apart.” Herein teaching, that it is necessary for all…vatican.va
  • Jerome on Matthew 17:2–4 (2) — Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or…vatican.va
  • Remigius of Auxerre on Matthew 17:2–4 (3) — If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known…vatican.va
  • Origen on Matthew 17:2–4 (2) — Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He…vatican.va
  • Glossa Ordinaria on Matthew 17:2–4 — Or; raiment of Christ shadows out the saints, of whom Esaias says, “With all these shalt thou clothe thee as with a garment;” [Isa 49:18] and they are likened to snow because they shall be white with virtues, and all…vatican.va
  • John Chrysostom on Matthew 17:2–4 (3) — There are inane reasons why these should appear. The first is this; because the multitudes said He was Elias, or Jeremias, or one of the Prophets, He here brings with Him the chief of the Prophets, that hence at…vatican.va
  • Hilary of Poitiers on Matthew 17:2–4 (2) — Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same…vatican.va
  • Origen on Matthew 17:2–4 (3) — However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds “the hidden wisdom of Christ,” [1 Cor 2:7] he beholds Moses and Elias in the same glory with Jesus.vatican.va
  • Jerome on Matthew 17:2–4 (3) — It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles’ faith, He gives a sign; Elias descends from heaven, whiter he was…vatican.va
  • John Chrysostom on Matthew 17:2–4 (4) — Hereupon follows what the warm Peter spake, “Peter answered and said unto Jesus, Lord, it is good for us to be here.” Because he had heard that He must go up to Jerusalem, he yet fears for Christ; but after his…vatican.va
  • Remigius of Auxerre on Matthew 17:2–4 (4) — Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with…vatican.va
  • Jerome on Matthew 17:2–4 (4) — Yet art thou wrong, Peter, and as another Evangelist says [margin note: Luke 9:33], knowest not what thou sayest. Think not of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and…vatican.va
  • Remigius of Auxerre on Matthew 17:2–4 (5) — He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellows were mortal,…vatican.va
  • Rabanus Maurus on Matthew 17:2–4 (3) — Also in supposing that tabernacles were to be built for conversation in heaven, in which houses are not needed, as it is written in the Apocalypse, “I saw not any temple therein.” [Rev 21:22]vatican.va

Matthew 17:5–9

  • Jerome on Matthew 17:5–9 — While they thought only of an earthly tabernacle of boughs or tents, they are overshadowed by the covering of a bright cloud; “While he yet spake there came a bright cloud and overshadowed them.vatican.va
  • John Chrysostom on Matthew 17:5–9 — When the Lord threatens, He shews a dark cloud, as on Sinai [margin note: Ex 19:9,16]; but here where He sought not to terrify but to teach, there appeared a bright cloud.vatican.va
  • Origen on Matthew 17:5–9 — The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Saviour that bright cloud which overshadows the Gospel, the Law, and the Prophets,…vatican.va
  • Jerome on Matthew 17:5–9 (2) — Forasmuch as Peter had asked unwisely, he deserves not any answer; but the Father makes answer for the Son, that the Lord’s word might be fulfilled, “He that sent me, he beareth witness of me.” [John 5:37]vatican.va
  • John Chrysostom on Matthew 17:5–9 (2) — Neither Moses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples might believe that this voice was from God. For God has ordinarily shewn Himself in a cloud, as it is…vatican.va
  • Jerome on Matthew 17:5–9 (3) — The voice of the Father is heard speaking from heaven, giving testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; whence he proceeds, “This is my…vatican.va
  • John Chrysostom on Matthew 17:5–9 (3) — Fear not then, Peter; for if God is mighty, it is manifest that the Son is also mighty; wherefore if He is loved, fear not thou; for none forsakes Him whom He loves; nor dost thou love Him equally with the Father.…vatican.va
  • Hilary of Poitiers on Matthew 17:5–9 — This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, “Hear ye Him.” For He is a fit teacher of doing the things He has done, who has…vatican.va
  • Remigius of Auxerre on Matthew 17:5–9 — He says therefore, “Hear Him,” as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, “Hear ye Him,” to shew that it was He…vatican.va
  • Origen on Matthew 17:5–9 (2) — The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles.vatican.va
  • Glossa Ordinaria on Matthew 17:5–9 — It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in…vatican.va
  • Jerome on Matthew 17:5–9 (4) — Their cause of terror is threefold. Because they knew that they had done amiss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for human frailty cannot…vatican.va
  • Remigius of Auxerre on Matthew 17:5–9 (2) — Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwards. [ed. note: ‘ Abraham, Gen. 17, 3;…vatican.va
  • John Chrysostom on Matthew 17:5–9 (4) — But when before in Christ’s baptism, such a voice came from heaven, yet none of the multitude then present suffered any thing of this kind, how is it that the disciples on the mount fell prostrate? Because in sooth…vatican.va
  • Jerome on Matthew 17:5–9 (5) — And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; “And Jesus drew…vatican.va
  • Remigius of Auxerre on Matthew 17:5–9 (3) — Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.vatican.va
  • Hilary of Poitiers on Matthew 17:5–9 (2) — He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.vatican.va

Matthew 17:10–13

  • Jerome on Matthew 17:10–13 — It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers,…vatican.va
  • John Chrysostom on Matthew 17:10–13 — The disciples knew not of the coming of Elias out of the Scriptures; but the Scribes made it known to them; and this report was current among the ignorant multitude, as was that concerning Christ. Yet the Scribes did…vatican.va
  • Augustine of Hippo on Matthew 17:10–13 — Or; “He shall restore all things,” that is those whom the persecution of Antichrist shall have overthrown; as He Himself should restore by His death those whore He ought.vatican.va
  • John Chrysostom on Matthew 17:10–13 (2) — But if there shall so much good arise out of the presence of Elias, why did He not send him at that time? We shall say, Because they then held Christ to be Elias, and yet believed not on Him. But they shall hereafter…vatican.va
  • Jerome on Matthew 17:10–13 (2) — He then who at the Saviour’s second coming should come in the truth of His body, come now in John in power and spirit. It followers, “And they knew him not, but did unto him whatsoever they would,” that is, despised…vatican.va
  • Hilary of Poitiers on Matthew 17:10–13 — As he announced the Lord’s coming, so he was also to foreshew His passion by the example of his own suffering and wrong; whence it follows, “So also shall the Son of Man suffer of them.”vatican.va
  • John Chrysostom on Matthew 17:10–13 (3) — He takes the opportunity from the passion of John to refer to His own passion, thus giving them much comfort.vatican.va
  • Jerome on Matthew 17:10–13 (3) — It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees! It must be…vatican.va
  • Rabanus Maurus on Matthew 17:10–13 — From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under…vatican.va
  • Origen on Matthew 17:10–13 — That He says of John, “Elias is already come,” is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel…vatican.va

Matthew 17:14–18

  • Origen on Matthew 17:14–18 — Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, “It is good for us to be here.” But since charity seeks not her own, Jesus did not this which seemed good to Peter,…vatican.va
  • John Chrysostom on Matthew 17:14–18 — is to be noted, that were not man fortified here by Providence, he would long since have perished; for the daemon who cast him into the fire, and into the water, would have killed him outright, had God not restrained…vatican.va
  • Jerome on Matthew 17:14–18 — In saying, “And I brought him to thy disciples, and they could not heal him,” he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake…vatican.va
  • John Chrysostom on Matthew 17:14–18 (2) — See herein also his folly, in that before the multitude he appeals to Jesus against His disciples. But He clears them from shame, imputing their failure to the patient himself; for many things shew that he was weak…vatican.va
  • Remigius of Auxerre on Matthew 17:14–18 — It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews’ stubbornness, whence He says, “How long shall I suffer you?” because I have now a long while endured your…vatican.va
  • Origen on Matthew 17:14–18 (2) — Or; Because the disciples could not heal him as being weak in faith, He said to them, “O faithless generation,” adding “perverse,” to shew that their perverseness had introduced evil beyond their nature. But I…vatican.va
  • Jerome on Matthew 17:14–18 (2) — Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say,…vatican.va
  • John Chrysostom on Matthew 17:14–18 (3) — When He had vindicated His disciples, He leads the boy’s father to a cheering hope of believing that he shall be delivered out of this evil; and that the father might be led to believe the miracle that was coming,…vatican.va
  • Jerome on Matthew 17:14–18 (3) — He rebuked him, that is, not the sufferer, but the daemon.vatican.va
  • Remigius of Auxerre on Matthew 17:14–18 (2) — In which deed He left an example to preachers to attack sins, but to assist men.vatican.va
  • Jerome on Matthew 17:14–18 (4) — Or, His reproof was to the child, because for his sins he had been seized on by the daemon.vatican.va
  • Rabanus Maurus on Matthew 17:14–18 — The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn [margin note: Hos 7:4,6]; or again into the waters of…vatican.va
  • Augustine of Hippo on Matthew 17:14–18 — Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.vatican.va
  • Origen on Matthew 17:14–18 (3) — Of the changefulness of the sinner it is said, “The fool changes as the moon.” [Eccl 27:12] We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit…vatican.va

Matthew 17:19–21

  • John Chrysostom on Matthew 17:19–21 — The disciples had received from the Lord the power over unclean spirits, and when they could not heal the daemoniac thus brought to them, they seem to have had misgivings lest they had forfeited the grace once given…vatican.va
  • Hilary of Poitiers on Matthew 17:19–21 — The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, their faith had become stagnant.vatican.va
  • John Chrysostom on Matthew 17:19–21 (2) — Whence it is plain that the disciples’ faith was grown weak, yet not all, for those pillars were there, Peter, and James, and John.vatican.va
  • Jerome on Matthew 17:19–21 — This is what the Lord says in another place, “Whatsoever ye shall ask in my name believing, ye shall receive.” [Matt 21:22, John 16:23] Therefore when we receive not, it is not the weakness of Him that gives, but the…vatican.va
  • John Chrysostom on Matthew 17:19–21 (3) — But it is to be known, that, as ofttimes the faith of him that draweth near to receive supplies the miraculous virtue, so ofttimes the power of those that work the miracle is sufficient even without the faith of…vatican.va
  • Jerome on Matthew 17:19–21 (2) — Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, “If I shall have such faith that I could remove mountains.” [1 Cor 13:2] The faith therefore which is…vatican.va
  • Gregory the Great on Matthew 17:19–21 — The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.vatican.va
  • Origen on Matthew 17:19–21 — Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shews as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it…vatican.va
  • John Chrysostom on Matthew 17:19–21 (4) — So He not only promises the removal of mountains, but goes beyond, saying, “And nothing shall be impossible to you.”vatican.va
  • Rabanus Maurus on Matthew 17:19–21 — For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.vatican.va
  • John Chrysostom on Matthew 17:19–21 (5) — If you shall ask, Where did the Apostles remove mountains! I answer, that they did greater things, bringing many dead to life. It is told also of some saints, who came after the Apostles, that they have in urgent…vatican.va
  • Jerome on Matthew 17:19–21 (3) — Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earthvatican.va
  • Glossa Ordinaria on Matthew 17:19–21 — So that the sense then is, “Ye shall say to this mountain,” that is to the proud devil, “Remove hence,” that is from the possessed body into the sea, that is into the depths of hell, “and it shall remove, and nothing…vatican.va
  • Augustine of Hippo on Matthew 17:19–21 — Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all…vatican.va
  • Rabanus Maurus on Matthew 17:19–21 (2) — But while He teaches the Apostles how the daemon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier afflictions, whether of unclean spirits, or temptations of men,…vatican.va
  • John Chrysostom on Matthew 17:19–21 (6) — And this He says not of lunatics in particular, but of the whole class of daemons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need…vatican.va
  • Origen on Matthew 17:19–21 (2) — If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could…vatican.va
  • Glossa Ordinaria on Matthew 17:19–21 (2) — Or; This class of daemons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.vatican.va
  • Remigius of Auxerre on Matthew 17:19–21 — Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good…vatican.va

Matthew 17:22–23

  • Remigius of Auxerre on Matthew 17:22–23 — The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.vatican.va
  • Origen on Matthew 17:22–23 — This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear…vatican.va
  • Jerome on Matthew 17:22–23 — Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, “And shall rise again, the third day.”vatican.va
  • John Chrysostom on Matthew 17:22–23 — For this is no long time that He speaks of continuing in death, when He says that He shall rise again on the third day.vatican.va
  • Origen on Matthew 17:22–23 (2) — By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, “And shall rise again the third day,” nor considering what He must be to whom the space of three days was enough…vatican.va
  • Jerome on Matthew 17:22–23 (2) — That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.vatican.va

Matthew 17:24–27

  • Glossa Ordinaria on Matthew 17:24–27 — The disciples were exceeding sorrowful when they heard of the Lord’s passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary submission, he adds an incident which instances…vatican.va
  • Hilary of Poitiers on Matthew 17:24–27 — The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.vatican.va
  • John Chrysostom on Matthew 17:24–27 — For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. [margin note: Numb 3:44] But because the numbers of this tribe were less than the number of firstborn among the Jews, it was…vatican.va
  • Jerome on Matthew 17:24–27 — Or otherwise; From the time of Augustus Caesar Judaea was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought…vatican.va
  • John Chrysostom on Matthew 17:24–27 (2) — And him they address not with boldness, but courteously; for they do not arraign, but ask a question, “Doth not your Master pay the didrachma?”vatican.va
  • Jerome on Matthew 17:24–27 (2) — Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar’s will.vatican.va
  • John Chrysostom on Matthew 17:24–27 (3) — What then does Peter say? “He saith, Yea.” To these then he said that He did pay, but to Christ he said not so, blushing perhaps to speak of such matters.vatican.va
  • Glossa Ordinaria on Matthew 17:24–27 (2) — Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, “And when he had entered into…vatican.va
  • Jerome on Matthew 17:24–27 (3) — Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they see that He knows even those things that are done in His absence. It…vatican.va
  • Origen on Matthew 17:24–27 — This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as…vatican.va
  • Jerome on Matthew 17:24–27 (4) — But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king’s son He owed no…vatican.va
  • Augustine of Hippo on Matthew 17:24–27 — For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of…vatican.va
  • John Chrysostom on Matthew 17:24–27 (4) — But this instance were brought to no purpose if He were not a son. But some one may say, He is son indeed, but not an own son. But then He were a stranger; and so this instance would not apply; for He speaks only of…vatican.va
  • Jerome on Matthew 17:24–27 (5) — Howsoever free then He was, yet seeing He had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, “But that they should not be offended, go to the sea.”vatican.va
  • Origen on Matthew 17:24–27 (2) — We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the…vatican.va
  • Jerome on Matthew 17:24–27 (6) — I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should…vatican.va
  • John Chrysostom on Matthew 17:24–27 (5) — Or He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish.vatican.va
  • Glossa Ordinaria on Matthew 17:24–27 (3) — Or because Jesus had not any image of Caesar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Caesar, not out of their own stock, but out of the sea. But He takes not the stater…vatican.va
  • John Chrysostom on Matthew 17:24–27 (6) — Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid…vatican.va
  • Gregory the Great on Matthew 17:24–27 — For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.vatican.va
  • John Chrysostom on Matthew 17:24–27 (7) — As you wonder at Christ’s power, so admire Peter’s faith, who was obedient in no easy matter. In reward of his faith he was joined with his Lord in the payment. An abundant honour! “Thou shalt find a stater, that…vatican.va
  • Glossa Ordinaria on Matthew 17:24–27 (4) — For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.vatican.va
  • Origen on Matthew 17:24–27 (3) — Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His…vatican.va
  • Hilary of Poitiers on Matthew 17:24–27 (2) — When Peter is instructed to take the first fish, it is shewn therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the…vatican.va
  • Jerome on Matthew 17:24–27 (7) — Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord.vatican.va
  • Origen on Matthew 17:24–27 (4) — And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is caught and saved by some…vatican.va
  • Jerome on Matthew 17:24–27 (8) — And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shewn the likeness of their flesh, when the Lord…vatican.va

Scripture cited · 21 verses

Exodus 19:9 · Exodus 19:16 · Numbers 3:44 · Deuteronomy 18:18 · 2 Kings 13:21 · Psalm 97:2 · Isaiah 7:10 · Isaiah 49:18 · Hosea 7:4 · Hosea 7:6 · Matthew 21:22 · Luke 9:33 · John 5:37 · John 8:34 · John 16:23 · Acts 10:4 · Romans 8:32 · 1 Corinthians 2:7 · 1 Corinthians 13:2 · 1 Thessalonians 5:17 · Revelation 21:22

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