Catena Fidei

Search

Search arguments, verses, authorities and passages

Saint Thomas Aquinas, Carlo Crivelli

Matthew 18

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

ChapterChapter 18Read at the sourceRead in the Library →

Thomas Aquinas · Catena Aurea · Chapter 18

Passages · 139

Matthew 18:2–6

  • Jerome on Matthew 18:2–6 — The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.vatican.va
  • John Chrysostom on Matthew 18:2–6 — Thus they suffered a human passion, which the Evangelist denotes by saying, “At the same time came the disciples to Jesus, saying, “Who pray thee, is the greatest in the kingdom of heaven?” Ashamed to shew the…vatican.va
  • Origen on Matthew 18:2–6 — Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men…vatican.va
  • Jerome on Matthew 18:2–6 (2) — Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, “And Jesus calling a little child, set him in the midst of them.”vatican.va
  • John Chrysostom on Matthew 18:2–6 (2) — He chose, I suppose, quite an infant, devoid of any of the passions.vatican.va
  • Jerome on Matthew 18:2–6 (3) — One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come “not to be ministered unto, but to minister,” [Matt 20:28]…vatican.va
  • Hilary of Poitiers on Matthew 18:2–6 — He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and…vatican.va
  • Glossa Ordinaria on Matthew 18:2–6 — “Except ye be converted” from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, “ye shall not enter into the kingdom of…vatican.va
  • Remigius of Auxerre on Matthew 18:2–6 — In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.vatican.va
  • Jerome on Matthew 18:2–6 (4) — Or otherwise; “Whoso shall humble himself as this little child,” that is, whoso shall humble himself after My example, “he shall enter into the kingdom of heaven.” It follows, “And whoso receiveth one such little one…vatican.va
  • John Chrysostom on Matthew 18:2–6 (3) — Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what…vatican.va
  • Jerome on Matthew 18:2–6 (5) — For whoever is such that he imitates Christ’s humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that…vatican.va
  • John Chrysostom on Matthew 18:2–6 (4) — And to make this word the rather received, He subjoins a penalty in what follows, “Whoso offendeth one of these little ones, &c.” as though He had said, As those who for My sake honour one of these, have their…vatican.va
  • Jerome on Matthew 18:2–6 (6) — Observe that he who is offended is a little one, for the greater hearts do not take offences. And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may…vatican.va
  • Origen on Matthew 18:2–6 (2) — But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted…vatican.va
  • Jerome on Matthew 18:2–6 (7) — When it is said, “It is better for him that a mill-stone be hanged about his neck,” He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown…vatican.va
  • John Chrysostom on Matthew 18:2–6 (5) — To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar…vatican.va
  • Hilary of Poitiers on Matthew 18:2–6 (2) — Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the…vatican.va
  • Gregory the Great on Matthew 18:2–6 — Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There are some who…vatican.va
  • Augustine of Hippo on Matthew 18:2–6 — “Whoso offendeth one of these little ones,” that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander, [margin note: 2 Tim 4:15]) “it were better for…vatican.va

Matthew 18:7–9

  • Glossa Ordinaria on Matthew 18:7–9 — The Lord had said, that it is better for him who gives offence, that a mill-stone be hanged about his neck, which He now subjoins the reason, “Woe unto the world from offences!” i. e. because of offences.vatican.va
  • Origen on Matthew 18:7–9 — This we may understand not of the material elements of the world; but here the men who are in the world, are called the world. [ed. note: i. e. Mundus, whereas the word commonly used in this sense is, “saeculum.”]…vatican.va
  • John Chrysostom on Matthew 18:7–9 — This does not subvert the liberty of the will, or impose a necessity of any act, but foreshews what must come to pass. Offences are hindrances in the right way. But Christ’s prophecy does not bring in the offences,…vatican.va
  • Glossa Ordinaria on Matthew 18:7–9 (2) — Or they must needs come because they are necessary, that is, useful, that by this mean “they that are approved may be made manifest.” [1 Cor 11:19]vatican.va
  • John Chrysostom on Matthew 18:7–9 (2) — For offences rouse men, and make them more attentive; and he who falls by them speedily rises again, and is more careful.vatican.va
  • Hilary of Poitiers on Matthew 18:7–9 — Or; The lowliness of His passion is the scandal of the world, which refused to receive the Lord of eternal glory under the disgrace of the Cross. And what more dangerous for the world than to have rejected Christ?…vatican.va
  • Origen on Matthew 18:7–9 (2) — Or; The scandals that are to come are the Angels of Satan. But do not look that these offences should shew themselves in a substantial or natural shape, for in some the freedom of the will has been the origin of…vatican.va
  • Jerome on Matthew 18:7–9 — As much as to say, Woe to that man through whose fault it comes to pass, that offences must needs be in the world. And under this general declaration, Judas is particularly condemned, who had made ready his soul for…vatican.va
  • Hilary of Poitiers on Matthew 18:7–9 (2) — Or; By the man is denoted the Jewish people, as the introducers of all this offence that is about Christ’s passion; for they brought upon the world all the danger of denying Christ in His passion, of whom the Law and…vatican.va
  • John Chrysostom on Matthew 18:7–9 (3) — But that you may learn that there is no absolute necessity for offences, hear what follows, “If thy hand or thy foot offend thee, &c.” This is not said of the limbs of the body, but of friends whom we esteem as limbs…vatican.va
  • Rabanus Maurus on Matthew 18:7–9 — Scandal (offence) is a Greek word, which we may call a stumbling-block, or a fall, or hitting of the foot. He then scandalizes his brother, who by word or deed amiss gives him occasion of falling.vatican.va
  • Jerome on Matthew 18:7–9 (2) — So all affection, our whole kindred, are severed from us; lest under cover of duty any believer should be exposed to offence. If, He says, he be united to thee as close as is thy hand, or foot, or eye, and is useful…vatican.va
  • Origen on Matthew 18:7–9 (3) — Or, The priests may with good reason be called the eyes of the Church, since they are considered her watchmen; but the deacons and the rest her hands, for by them spiritual deeds are wrought; the people are the feet…vatican.va

Matthew 18:10–14

  • Jerome on Matthew 18:10–14 — The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept,…vatican.va
  • John Chrysostom on Matthew 18:10–14 — Or otherwise; As to shun the evil, so to honour the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offence, here He teaches them to shew honour and service to the…vatican.va
  • Glossa Ordinaria on Matthew 18:10–14 — Or otherwise; Because so great evils come of brethren being scandalized, “Take heed that ye despise not one of these little ones.”vatican.va
  • Origen on Matthew 18:10–14 — The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect…vatican.va
  • John Chrysostom on Matthew 18:10–14 (2) — Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable.vatican.va
  • Origen on Matthew 18:10–14 (2) — But this exposition does not seem to agree with that which was said, “If any one scandalizes one of these little ones;” for the perfect man is not scandalized, nor does he perish. But he who thinks this the true…vatican.va
  • Glossa Ordinaria on Matthew 18:10–14 (2) — Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; “For I say unto you, that in heaven their Angels do always behold the face of my Father which is…vatican.va
  • Origen on Matthew 18:10–14 (3) — Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who…vatican.va
  • Jerome on Matthew 18:10–14 (2) — High dignity of souls, that each from its birth has an Angel set in charge over it!vatican.va
  • John Chrysostom on Matthew 18:10–14 (3) — Here He is speaking not of any Angels, but of the higher sort; for when He says, “Behold the face of my Father,” He shews that their presence before God is free and open, and their honour great.vatican.va
  • Gregory the Great on Matthew 18:10–14 — But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.vatican.va
  • Gregory the Great on Matthew 18:10–14 (2) — And therefore the Angels always behold the face of the Father, and yet they come to us; for by a spiritual presence they come forth to us, and yet by internal contemplation keep themselves there whence they come…vatican.va
  • Hilary of Poitiers on Matthew 18:10–14 — The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and…vatican.va
  • Augustine of Hippo on Matthew 18:10–14 — They are called our Angels who are indeed the Angels of God; they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow citizens. As they now behold God, so…vatican.va
  • John Chrysostom on Matthew 18:10–14 (4) — He gives yet another reason weightier than the foregoing, why the little ones are not to be despised, “For the Son of Man is come to save that which was lost.”vatican.va
  • Remigius of Auxerre on Matthew 18:10–14 — As much as to say, Despise not little ones, for I also for men condescended to become man. By “that which was lost,” understand the human race; for all the elements have kept their place, but man was lost, because he…vatican.va
  • John Chrysostom on Matthew 18:10–14 (5) — And to this reasoning He adds a parable, in which He sets forth the Father as seeking the salvation of men, and saying, “What think you, If a man have a hundred sheep.”vatican.va
  • Gregory the Great on Matthew 18:10–14 (3) — This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men.vatican.va
  • Hilary of Poitiers on Matthew 18:10–14 (2) — But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left.vatican.va
  • Gregory the Great on Matthew 18:10–14 (4) — The Evangelist says they were left “on the mountains,” to signify that the sheep, which were not lost, abode on high.vatican.va
  • Bede on Matthew 18:10–14 — The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration…vatican.va
  • Rabanus Maurus on Matthew 18:10–14 — Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is…vatican.va
  • Jerome on Matthew 18:10–14 (3) — Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners according to that said in another place, “I am not come to call the righteous but sinners to…vatican.va
  • Gregory the Great on Matthew 18:10–14 (5) — We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good…vatican.va
  • Bede on Matthew 18:10–14 (2) — [ed. note: These two passages, to which the name of Bede is prefixed in all the editions, have been sought for in Bede without success. They occur in Anselm’s ‘Enarrationes,’ and the latter may perhaps be originally…vatican.va
  • Jerome on Matthew 18:10–14 (4) — What follows, “Even so it is not the will, &c.” is to be referred to what was said above, “Take heed that ye despise not one of these little ones;: and so He shews that this parable was set forth to enforce that same…vatican.va

Matthew 18:15–17

  • John Chrysostom on Matthew 18:15–17 — Having above given a severe sentence against those who were the cause of offence, making them to fear on all sides; so now that they to whom the offence is offered should not fall into the opposite fault of…vatican.va
  • Augustine of Hippo on Matthew 18:15–17 — Our Lord admonishes us not to overlook one another’s faults, yet not so as seeking for matter of blame, but watching what you may amend. For our rebuke should be in love, not eager to wound, but anxious to amend. If…vatican.va
  • Augustine of Hippo on Matthew 18:15–17 (2) — For often we wrongly shun to teach and admonish, or to rebuke and check the wicked, either because the task is irksome, or because we would escape their enmity, lest they should harm or obstruct us in temporal…vatican.va
  • John Chrysostom on Matthew 18:15–17 (2) — It is to be noted, that onewhile the Lord brings the offender to him whom he has offended; as when He says, “If thou remember that thy brother has ought against thee, go, be reconciled to thy brother:” [Matt 5:23]…vatican.va
  • Rabanus Maurus on Matthew 18:15–17 — He does not command us to forgive indiscriminately, but him only that will hearken and be obedient, and do penitence; that neither should forgiveness be unattainable, nor sufferance be too far relaxed.vatican.va
  • John Chrysostom on Matthew 18:15–17 (3) — And He says not, Accuse him, nor, Chide with him, nor, Demand redress,— but, “Tell him of his fault;” that is, remind him of his sin, tell him what things you have suffered from him. For he is held down by anger or…vatican.va
  • Jerome on Matthew 18:15–17 — If then your brother have sinned against you, or hurt you in any matter, you have power, indeed must needs forgive him, for we are charged to forgive our debtors their debts. But if a man sin against God, it is no…vatican.va
  • John Chrysostom on Matthew 18:15–17 (4) — We are to tell his fault to the man himself who did it, and not to another, because the party takes it with the more patience from him, and above all when they are together alone. For when he who had a right to…vatican.va
  • Augustine of Hippo on Matthew 18:15–17 (3) — When any one therefore offends against us, let us be very careful, not for ourselves, for it is glorious to forget an injury; forget therefore your own wrong, but not the wound your brother has sustained; and tell…vatican.va
  • Jerome on Matthew 18:15–17 (2) — Thy brother is to be reproved in private, lest if once he has lost a sense of shame, he should continue in sin.vatican.va
  • Augustine of Hippo on Matthew 18:15–17 (4) — But the Apostle says, “Them that sin rebuke before all, that others may fear to do the like.” [1 Tim 5:20] Sometimes therefore your brother is to be spoken to between thee and him alone, sometimes to be rebuked…vatican.va
  • John Chrysostom on Matthew 18:15–17 (5) — In this it is made plain that enmities are a loss to both sides; for he said not, he has gained himself, but, you have gained him; which shews that both of you had suffered loss by your disagreement.vatican.va
  • Jerome on Matthew 18:15–17 (3) — For in saving another, salvation is gained for ourselves also.vatican.va
  • John Chrysostom on Matthew 18:15–17 (6) — What you should do if he does not yield is added, “If he will not hear thee, take with thee one or two.” For the more shameless and stubborn he shews himself, the more studious should we be of applying the medicine,…vatican.va
  • Jerome on Matthew 18:15–17 (4) — Or it is to be understood in this way; If he will not hear thee, take with thee one brother only; if he yet will not hear, take a third, either from your zeal for his amendment, that shame or admonition may move him;…vatican.va
  • Glossa Ordinaria on Matthew 18:15–17 — Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.vatican.va
  • Jerome on Matthew 18:15–17 (5) — If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, “If he…vatican.va
  • John Chrysostom on Matthew 18:15–17 (7) — That is, to those that are over the Church.vatican.va
  • Glossa Ordinaria on Matthew 18:15–17 (2) — Or, tell it to the whole Chinch, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he…vatican.va
  • Augustine of Hippo on Matthew 18:15–17 (5) — That is, regard him no longer in the number of thy brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number…vatican.va
  • John Chrysostom on Matthew 18:15–17 (8) — Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says, “If any smite thee on the one cheek, offer…vatican.va
  • Jerome on Matthew 18:15–17 (6) — That He says, “As a heathen and a publican,” shews that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who…vatican.va
  • Origen on Matthew 18:15–17 — Let us look well whether this precept extends to all sin; for what if any one sin any or those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as…vatican.va

Matthew 18:18–20

  • Jerome on Matthew 18:18–20 — Because He had said, “If he will not hear the Church, let him be to thee as a heathen, and a publican,” whereupon the brother so contemned might answer, or think within himself, If you despise me, I also will despise…vatican.va
  • Origen on Matthew 18:18–20 — He said not in the heavens (in caelis), as when He spoke to Peter, but in heaven (in coelo), for they are not yet attained to the like perfection with Peter.vatican.va
  • Hilary of Poitiers on Matthew 18:18–20 — To hold out a great and terrible fear, by which all men should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever they bound on earth, i.e. left…vatican.va
  • John Chrysostom on Matthew 18:18–20 — And be it noted, that He said not to the Primate [margin note: προέδρος] of the Church, Bind such a man; but, If ye shall bind him, the bonds shall be indissoluble; leaving the other to his discretion. And see how He…vatican.va
  • Augustine of Hippo on Matthew 18:18–20 — Otherwise; When you begin to hold your brother as a publican you bind him on earth, but take heed that you bind him with just cause; for an unjust cause breaks rightful bonds. But when you have corrected him, and…vatican.va
  • Glossa Ordinaria on Matthew 18:18–20 — But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, “Again I say unto you, that if two of…vatican.va
  • John Chrysostom on Matthew 18:18–20 (2) — Or, because He had said, It shall be done unto them by My Father; therefore, to shew that He is the Giver together with His Father, He adds this, “where two or three, &c.”vatican.va
  • Origen on Matthew 18:18–20 (2) — And He said not, “I will be,” but “I am in the midst of them;” because straightway, as soon as they have agreed together, Christ is found among them.vatican.va
  • Hilary of Poitiers on Matthew 18:18–20 (2) — For He who is peace and charity, will set His place and habitation in good and peaceable dispositions.vatican.va
  • Jerome on Matthew 18:18–20 (2) — Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three.vatican.va
  • John Chrysostom on Matthew 18:18–20 (3) — Yet He said not barely, “Where they are gathered together,” but added, “in my name,” as much as to say, If any man look upon Me as the chief motive of his love to his neighbour, I will be with him, though his virtue…vatican.va
  • Origen on Matthew 18:18–20 (3) — And this also is the reason why our prayers are not granted, because we do not agree together in all things upon earth, neither in doctrine, nor in conversation. For as in music, unless the voices are in time there…vatican.va
  • Jerome on Matthew 18:18–20 (3) — We may also understand this spiritually; where our spirit, soul, and body are in agreement, and have not within them conflicting wills, they shall obtain from My Father every thing they shall ask; for none can doubt…vatican.va
  • Origen on Matthew 18:18–20 (4) — Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.vatican.va

Matthew 18:21–22

  • Jerome on Matthew 18:21–22 — The Lord had said above, “See that ye despise not one of these little ones,” and had added, “If thy brother sin against thee, &c.” making also a promise, “If two of you, &c.” by which the Apostle Peter was led to…vatican.va
  • John Chrysostom on Matthew 18:21–22 — Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, “Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven.”vatican.va
  • Augustine of Hippo on Matthew 18:21–22 — I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave…vatican.va
  • John Chrysostom on Matthew 18:21–22 (2) — When He says, “Until seventy times seven,” He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.vatican.va
  • Augustine of Hippo on Matthew 18:21–22 (2) — Yet not without reason did the Lord say, “Seventy times seven;” for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is…vatican.va
  • Origen on Matthew 18:21–22 — Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if…vatican.va
  • Jerome on Matthew 18:21–22 (2) — Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.vatican.va
  • Rabanus Maurus on Matthew 18:21–22 — It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good,…vatican.va

Matthew 18:23–35

  • Jerome on Matthew 18:23–35 — For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of…vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 — Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, “The Kingdom of heaven is…vatican.va
  • Origen on Matthew 18:23–35 — The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (2) — Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man’s manners, life,…vatican.va
  • Origen on Matthew 18:23–35 (2) — The King takes account of our whole life then, when “we must all be presented before the judgment-seat of Christ.” [2 Cor 5:10] We mean not this so as that any shouldst think that the business itself must needs…vatican.va
  • Jerome on Matthew 18:23–35 (2) — I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 — Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (3) — Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself frown his sins; whence it…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (2) — This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.vatican.va
  • John Chrysostom on Matthew 18:23–35 — This command issued not of cruelty, but of unspeakable tenderness. For he seeks by these terrors to bring him to plead that he be not sold, which fell out, as he shews when he adds, “The servant therefore fell down…vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (4) — That he says, “falling down,” shews how the sinner humbled himself, and offered amends. “Have patience with me,” expresses the sinner’s prayer, begging respite, and space to correct his error. Abundant is the bounty…vatican.va
  • John Chrysostom on Matthew 18:23–35 (2) — See the exuberance of heavenly love! The servant asked only a brief respite, but he gives him more than he had asked, a full remittance and cancelling of the whole debt. He was minded to have forgiven him from the…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (3) — That He says he “owed him a hundred denarii” is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents…vatican.va
  • John Chrysostom on Matthew 18:23–35 (3) — But there is as great difference between sins committed against men, and sins committed against God, as between ten thousand talents and a hundred denarii; yea rather there is still greater difference. This appears…vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (5) — So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser.vatican.va
  • Jerome on Matthew 18:23–35 (3) — That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ten thousand talents shall be remitted when you beg…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (4) — But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, “And he laid hands on him, and held him by the throat, saying, Pay me that thou owest.”vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (6) — That is, he pressed him hardly, that he might exact vengeance from him.vatican.va
  • Origen on Matthew 18:23–35 (3) — He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king.vatican.va
  • John Chrysostom on Matthew 18:23–35 (4) — By saying, “as he went out,” He shews that it was not after long time, but immediately; while the favour he had received still sounded in his ears, he abused to wickedness the liberty his lord had accorded him. What…vatican.va
  • Origen on Matthew 18:23–35 (4) — Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, “Have…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (5) — That is, he nourished such thoughts towards him that he sought his punishment. “But he went his way.”vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (7) — That is, his wrath was the rather inflamed, to exact vengeance of him; “And he cast him into prison, until he should pay the debt;” that is, he seized his brother, and exacted vengeance of him.vatican.va
  • John Chrysostom on Matthew 18:23–35 (5) — Observe the Lord’s tenderness, and the servant’s cruelty; the one for ten thousand talents, the other for ten denarii; the one a suitor to his fellow, the other to his lord; the one obtained entire remission, the…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (6) — By the fellow servants is understood the Church, which binds one and looses another.vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (8) — Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow servant, they are sorrowful over…vatican.va
  • John Chrysostom on Matthew 18:23–35 (6) — When he owed him ten thousand talents, he did not call him wicked, nor did he at all chide him, but had mercy on him; but now when he had been ungenerous to his fellow servant, then he says to him, “Thou wicked…vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (9) — And it is to be known, that we read no answer made by that servant to his lord; by which it is shewn us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be cut off.vatican.va
  • John Chrysostom on Matthew 18:23–35 (7) — Because kindness had not mended him, it remains that he be corrected by punishment; whence it follows, “And the lord of that servant was angry, and delivered him to the torturers until he should pay the whole debt.:…vatican.va
  • Remigius of Auxerre on Matthew 18:23–35 (10) — For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any…vatican.va
  • John Chrysostom on Matthew 18:23–35 (8) — By this is shewn that his punishment shall be increasing and eternal, and that he shall never pay. And however irrevocable are the graces and callings of God, yet wickedness has that force, that it seems to break…vatican.va
  • Augustine of Hippo on Matthew 18:23–35 (7) — For God says, “Forgive, and ye shall be forgiven;” [Luke 6:37] I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you.…vatican.va
  • Jerome on Matthew 18:23–35 (4) — Also this, “from your hearts,” is added to take away all feigned reconciliations. Therefore the Lord’s command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was…vatican.va
  • Origen on Matthew 18:23–35 (5) — He seeks to instruct us, that we should be ready to shew clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness.vatican.va
  • Rabanus Maurus on Matthew 18:23–35 — Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought…vatican.va

Scripture cited · 18 verses

Deuteronomy 19:15 · Zechariah 5:7 · Matthew 5:23 · Matthew 5:39 · Matthew 6:12 · Matthew 9:13 · Matthew 20:28 · Luke 6:37 · Luke 9:48 · 1 Corinthians 1:30 · 1 Corinthians 5:12 · 1 Corinthians 11:19 · 2 Corinthians 5:10 · Colossians 3:13 · 1 Timothy 5:20 · 2 Timothy 4:15 · 1 Peter 4:17 · 1 John 3:2

Connections

Part of · 1

Around this entry

Open the whole map
  • Documents
  • Passages
  • Favorites
  • prefigures → fulfilled
  • taught → disciple · succeeded →

Hover to trace, click to select, double-click to open.