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Saint Thomas Aquinas, Carlo Crivelli

Matthew 19

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Thomas Aquinas · Catena Aurea · Chapter 19

Passages · 137

Matthew 19:2–8

  • John Chrysostom on Matthew 19:2–8 — The Lord had before left Judaea because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judaea itself, but into the borders of Judaea; whence it…vatican.va
  • Rabanus Maurus on Matthew 19:2–8 — Here then He begins to relate what He did, taught, or suffered in Judaea. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, “And He…vatican.va
  • Rabanus Maurus on Matthew 19:2–8 (2) — It should be known, that the whole territory of the Israelites was called Judaea, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judaea…vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 — They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, “And he…vatican.va
  • John Chrysostom on Matthew 19:2–8 (2) — It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said,…vatican.va
  • Origen on Matthew 19:2–8 — The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who…vatican.va
  • Hilary of Poitiers on Matthew 19:2–8 — Also He cures the Galileans on the borders of Judaea, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.vatican.va
  • John Chrysostom on Matthew 19:2–8 (3) — For indeed Christ so healed men, as to do good both to themselves, and through them to many other. For these men’s healing was to others the occasion of their knowledge of God; but not to the Pharisees, who were only…vatican.va
  • Jerome on Matthew 19:2–8 — That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of…vatican.va
  • John Chrysostom on Matthew 19:2–8 (4) — Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had…vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 (2) — But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman…vatican.va
  • Origen on Matthew 19:2–8 (2) — Seeing the Lord thus tempted, let none of His disciples who is set to teach think it hard if he also be by some tempted. Howbeit, He replies to His tempters with the doctrines of piety.vatican.va
  • Jerome on Matthew 19:2–8 (2) — But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God’s first sentence to this second, “He answered and said unto them, Have ye not…vatican.va
  • Rabanus Maurus on Matthew 19:2–8 (3) — For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon as separate from himself that which he knew was formed out of himself.vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 (3) — If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and…vatican.va
  • John Chrysostom on Matthew 19:2–8 (5) — But not by the law of creation only, but also by the practice of the law, He shews that they ought to be joined one and one, and never put asunder; “And he said, For this cause shall a man leave his father and his…vatican.va
  • Jerome on Matthew 19:2–8 (3) — In like manner He says “his wife,” and not wives, and adds expressly, “and they twain shall be one flesh.” For it is the reward of marriage that one flesh, namely in the offspring, is made of two.vatican.va
  • Glossa Ordinaria on Matthew 19:2–8 — Or, “one flesh,” that is in carnal connexion.vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 (4) — If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same…vatican.va
  • John Chrysostom on Matthew 19:2–8 (6) — See the wisdom of the Teacher. Being asked, “Is it lawful,” He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and…vatican.va
  • Augustine of Hippo on Matthew 19:2–8 — Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was…vatican.va
  • Remigius of Auxerre on Matthew 19:2–8 — The Apostle says [margin note: Eph 5:32] that this is a mystery in Christ and the Church; for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the…vatican.va
  • John Chrysostom on Matthew 19:2–8 (7) — When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, “Therefore they are no more twain, but one flesh.” For as those who love one another…vatican.va
  • Augustine of Hippo on Matthew 19:2–8 (2) — For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man.vatican.va
  • John Chrysostom on Matthew 19:2–8 (8) — He brings in God yet again, saying, “What God has joined, let no man put asunder,” shewing that it is against both nature and God’s law to put away a wife; against nature, because one flesh is therein divided;…vatican.va
  • Jerome on Matthew 19:2–8 (4) — God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined,…vatican.va
  • Augustine of Hippo on Matthew 19:2–8 (3) — Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses’ law when they did put them away. This also we…vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 (5) — This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad…vatican.va
  • Jerome on Matthew 19:2–8 (5) — Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God.vatican.va
  • John Chrysostom on Matthew 19:2–8 (9) — Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses’ behalf, nor have gone about to shew that what was his was in agreement with the things of old. But the unspeakable wisdom of…vatican.va
  • Augustine of Hippo on Matthew 19:2–8 (4) — For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what…vatican.va
  • John Chrysostom on Matthew 19:2–8 (10) — At last, because what He had said was severe, He goes back to the old law, saying, “From the beginning it was not so.”vatican.va
  • Jerome on Matthew 19:2–8 (6) — What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that…vatican.va
  • Pseudo-Chrysostom on Matthew 19:2–8 (6) — Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of…vatican.va

Matthew 19:9

  • John Chrysostom on Matthew 19:9 — Having stopped their mouths, He now set forth the Law with authority, saying, “But I say unto you, that whosoever shall put away his wife, except for fornication, and marrieth another, committeth adultery.vatican.va
  • Origen on Matthew 19:9 — Perhaps some one will say, that Jesus in thus speaking, suffered wives to be put away for the same cause that Moses suffered them, which He says was for the hardness of the hearts of the Jews. But to this it is to be…vatican.va
  • Jerome on Matthew 19:9 — It is fornication alone which destroys the relationship of the wife; for when she has divided one flesh into two, and has separated herself by fornication from her husband, she is not to be retained, lest she should…vatican.va
  • Pseudo-Chrysostom on Matthew 19:9 — For as he is cruel and unjust that puts away a chaste wife, so is he a fool and unjust that retains an unchaste; for in that he hides the guilt of his wife, he is an encourager of foulness.vatican.va
  • Augustine of Hippo on Matthew 19:9 — For a reunion of the wedlock, even after actual commission of adultery, is neither shameful nor difficult, where there is an undoubted remission of sin through the keys of the kingdom of heaven; not that after being…vatican.va
  • Pseudo-Chrysostom on Matthew 19:9 (2) — For every thing by whatsoever causes it is created, by the same is it destroyed. It is not matrimony but the will that makes the union; and therefore it is not a separation of bodies but a separation of wills that…vatican.va
  • Rabanus Maurus on Matthew 19:9 — There is then but one carnal cause why a wife should be put away, that is, fornication; and but one spiritual, that is, the fear of God. But there is no cause why while she who has been put away is alive, another…vatican.va
  • Jerome on Matthew 19:9 (2) — For it might be that a man might falsely charge an innocent wife, and for the sake of another woman might fasten an accusation upon her. Therefore it is commanded so to put away the first, that a second be not…vatican.va
  • Glossa Ordinaria on Matthew 19:9 — He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.vatican.va

Matthew 19:10–12

  • Jerome on Matthew 19:10–12 — A wife is a grievous burden, if it is not permitted to put her away except for the cause of fornication. For what if she be a drunkard, an evil temper, or of evil habits, is she to be kept? The Apostles, perceiving…vatican.va
  • John Chrysostom on Matthew 19:10–12 — For it is a lighter thing to contend with himself, and his own lust, than with an evil woman.vatican.va
  • Pseudo-Chrysostom on Matthew 19:10–12 — And the Lord said not, It is good, but rather assented that it is not good. However, He considered the weakness of the flesh; “But he said unto them, All cannot receive this saying;” that is, All are not able to do this.vatican.va
  • Jerome on Matthew 19:10–12 (2) — But let none think, that wherein He adds, “save they to whom it is given,” that either fate or fortune is implied, as though they were virgins only whom chance has led to such a fortune. For that is given to those…vatican.va
  • Pseudo-Chrysostom on Matthew 19:10–12 (2) — But all cannot obtain it, because all do not desire to obtain it. The prize is before them; he who desires the honour will not consider the toil. None would ever vanquish, if all shunned the struggle. Because then…vatican.va
  • John Chrysostom on Matthew 19:10–12 (2) — Then to shew that this is possible, He says, “For there are some eunuchs, which were made eunuchs of men;” as much as to say, Consider, had you been so made of others, you would have lost the pleasure without gaining…vatican.va
  • Pseudo-Chrysostom on Matthew 19:10–12 (3) — For as the deed without the will does not constitute a sin; so a righteous act is not in the deed unless the will go with it. That therefore is honourable continence, not which mutilation of body of necessity…vatican.va
  • Jerome on Matthew 19:10–12 (3) — He speaks of three kinds of eunuchs, of whom two are carnal, and one spiritual. One, those who are so born of their mother’s womb; another, those whom enemies or courtly luxury has made so; a third, those who have…vatican.va
  • Hilary of Poitiers on Matthew 19:10–12 — The cause in one item he assigns nature; in the next violence, and in the last his own choice, in him, namely, that determined to be so from hope of the kingdom of heaven.vatican.va
  • Pseudo-Chrysostom on Matthew 19:10–12 (4) — For they are born such, just as others are born having six or four fingers. For if God according as He formed our bodies in the beginning, had continued the same order unchangeably, the working of God would have been…vatican.va
  • Jerome on Matthew 19:10–12 (4) — Or we may say otherwise. The eunuchs from their mothers’ wombs are they whose nature is colder, and not prone to lust. And they that are made so of men are they whom physicians made so, or they whom worship of idols…vatican.va
  • John Chrysostom on Matthew 19:10–12 (3) — When he says, “Who have made themselves eunuchs,” He does not mean cutting off of members, but a putting away of evil thoughts. For he that cuts off a limb is under a curse, for such an one undertakes the deeds of…vatican.va

Matthew 19:13–15

  • Pseudo-Chrysostom on Matthew 19:13–15 — The Lord had been holding discourse of chastity; and some of His hearers now brought unto Him infants, who in respect of chastity are the purest; for they supposed that it was the pure in body only whom He had…vatican.va
  • Origen on Matthew 19:13–15 — For they now understood from His previous mighty works, that by laying on of His hands and by prayer evils were obviated. They bring therefore children to Him, judging that it were impossible that after the Lord had…vatican.va
  • Remigius of Auxerre on Matthew 19:13–15 — For it was a custom among the ancients that little children should be brought to aged persons, to receive benediction by their hand or tongue; and according to this custom little children are now brought to the Lord.vatican.va
  • Pseudo-Chrysostom on Matthew 19:13–15 (2) — The flesh as it delights not in good, if it hear any good readily forgets it; but the evil that it has it retains ever. But a little while before Christ took a little child and said, “Except ye become as this child,…vatican.va
  • Jerome on Matthew 19:13–15 — Not because they liked not that they should have benediction of the Saviour’s hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications…vatican.va
  • John Chrysostom on Matthew 19:13–15 — Or the disciples would have thrust them away, from respect to Christ’s dignity [margin note: ἀξίωμα]. But the Lord teaching them holy thoughts, and to subdue the pride of this world, took the children into His arms,…vatican.va
  • Pseudo-Chrysostom on Matthew 19:13–15 (3) — For who were worthy to come to Christ, if simple infancy were thrust away? Therefore he said, “Forbid them not.” For if they shall turn out saints, why hinder ye the sons from coming to their Father? And if sinners,…vatican.va
  • Jerome on Matthew 19:13–15 (2) — And He said distinctly, “Of such is the kingdom of heaven,” not Of these, to shew that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence…vatican.va
  • Pseudo-Chrysostom on Matthew 19:13–15 (4) — The present passage instructs all parents to bring their children to the priests, for it is not the priest who lays his hands on them, but Christ, in whose name hands are laid. For if he that offers his food in…vatican.va
  • Origen on Matthew 19:13–15 (2) — Mystically; We call them children who are yet carnal in Christ, having need of milk. They who bring the babes to the Saviour, are they who profess to have knowledge of the word, but are still simple, and have for…vatican.va
  • Remigius of Auxerre on Matthew 19:13–15 (2) — Also laying His hands upon them, He blessed them, to signify that the lowly in spirit are worthy His grace and blessing.vatican.va
  • Glossa Ordinaria on Matthew 19:13–15 — He laid His hands upon them while men held them, to signify that the grace of His aid was necessary.vatican.va
  • Hilary of Poitiers on Matthew 19:13–15 — The infants are a type of the Gentiles, to whom salvation is rendered by faith and hearing. But the disciples, in their first zeal for the salvation of Israel, forbid them to approach, but the Lord declares that they…vatican.va

Matthew 19:16–22

  • Jerome on Matthew 19:16–22 — He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as tempting Him. This we can prove by this, that when the Lord had said unto him, “If thou wilt enter into…vatican.va
  • John Chrysostom on Matthew 19:16–22 — But I for my part, though I deny not that he was a lover of money, because Christ convicts him as such, cannot consider him to have been a hypocrite, because it is unsafe to decide in uncertain cases, and especially…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 — This may seem a discrepancy, that Matthew here gives it, “Why askest thou me concerning good?” whereas Mark and Luke’s have, “Why callest thou me good?” For this, “Why askest thou me concerning good?” may seem rather…vatican.va
  • Jerome on Matthew 19:16–22 (2) — But because he had styled Him Good Master, and had not confessed Him as God, or as the Son of God, He tells him, that in comparison of God there is no saint to be called good, of whom it is said, “Confess unto the…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (2) — Or, because he sought eternal life, (and eternal life consists in such contemplation in which God is beheld not for punishment, but for everlasting joy,) and knew not with whom he spake, but thought Him only a Son of…vatican.va
  • Jerome on Matthew 19:16–22 (3) — For Our Saviour does not reject this witness to His goodness, but corrected the error of calling Him Good Master apart from God.vatican.va
  • John Chrysostom on Matthew 19:16–22 (2) — Wherein then was the profit that He answered thus? He leads him by degrees, and teaches him to lay aside false flattery, and rising above the things which are upon earth to cleave to God, to seek things to come, and…vatican.va
  • Origen on Matthew 19:16–22 — Christ also answers thus, because of that He said, “What good thing shall I do? For when we depart from evil and do good, that which we do is called good by comparison with what other men do. But when compared with…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (3) — And He said not, “If thou desirest life eternal; but, “If thou wilt enter into life,” calling that simply “life,” which shall be everlasting. Here we should consider how eternal life should be loved, when this…vatican.va
  • Remigius of Auxerre on Matthew 19:16–22 — These words prove that the Law gave to such as kept it not only temporal promises, but also life eternal. And because the hearing these things made him thoughtful, “He saith unto him, Which?”vatican.va
  • John Chrysostom on Matthew 19:16–22 (3) — This he said not to tempt Him, but because he supposed that they were other than the commandments of the Law, which should be the means of life to him.vatican.va
  • Remigius of Auxerre on Matthew 19:16–22 (2) — And Jesus, condescending as to a weak one, most graciously set out to him the precepts of the Law; Jesus said, “Thou shalt do no murder;” and of all these precepts follows the exposition, “And thou shalt love thy…vatican.va
  • Origen on Matthew 19:16–22 (2) — Or perhaps these precepts are enough to introduce one, if I may say so, to the entrance of life; but neither these, nor any like them, are enough to conduct one to the more inward parts of life. But whoso…vatican.va
  • John Chrysostom on Matthew 19:16–22 (4) — But because all the commandments that the Lord had recounted were contained in the Law, The young man saith unto him, “All these have I kept from my youth up.” And did not even rest there, but asked further, “What…vatican.va
  • Remigius of Auxerre on Matthew 19:16–22 (3) — But to those who would be perfect in grace, He shews how they may come to perfection, “Jesus saith unto him, If thou wilt be perfect, go, and sell all that thou hast, and give to the poor.” Mark the words; He said…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (4) — Nor need it be made a scruple in what monasteries, or to the indigent brethren of what place, any one gives those things that he has, for there is but one commonwealth of all Christians. Therefore wheresoever any…vatican.va
  • Rabanus Maurus on Matthew 19:16–22 — See two kinds of life which we have heard set before men; the Active, to which pertains, “Thou shalt not kill,” and the rest of the Law; and the Contemplative, to which pertains this, “If thou wilt be perfect.” The…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (5) — Nor are such only partakers in the kingdom of heaven, who, to the end they may be perfect, sell or part with all that they have; but in these Christian ranks are numbered by reason of a certain communication of their…vatican.va
  • Jerome on Matthew 19:16–22 (4) — That Vigilantius asserts that they who retain the use of their property, and from time to time divide their incomes among the poor, do better than they who sell their possessions and lavish them in one act of…vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (6) — It is good to distribute with discrimination to the poor; it is better, with resolve of following the Lord to strip one’s self of all at once, and freed from anxiety to suffer want with Christ.vatican.va
  • John Chrysostom on Matthew 19:16–22 (5) — And because He spake of riches warning us to strip ourselves of them, He promises to repay things greater, by how much heaven is greater than earth, and therefore He says, “And thou shalt have treasure in heaven.” By…vatican.va
  • Origen on Matthew 19:16–22 (3) — If every commandment is fulfilled in this one word, “Thou shalt love thy neighbour as thyself,” and if he is perfect who has fulfilled every command, how is it that the Lord said to the young man, If thou wilt be…vatican.va
  • Jerome on Matthew 19:16–22 (5) — For many who leave their riches do not therefore follow the Lord; and it is not sufficient for perfection that they despise money, unless they also follow the Saviour, that unless having forsaken evil, they also do…vatican.va
  • John Chrysostom on Matthew 19:16–22 (6) — For they that have little, and they that abound, are not in like measure encumbered. For the acquisition of riches raises a greater flame, and desire is more violently kindled.vatican.va
  • Augustine of Hippo on Matthew 19:16–22 (7) — I know not how, but in the love of worldly superfluities, it is what we have already got, rather than what we desire to get, that most strictly enthrals us. For whence went this young man away sorrowful, but that he…vatican.va
  • Origen on Matthew 19:16–22 (4) — But historically, the young man is to be praised for that he did not kill, did not commit adultery; but is to be blamed for that he sorrowed at Christ’s words calling him to perfection. He was young indeed in soul,…vatican.va

Matthew 19:23–26

  • Glossa Ordinaria on Matthew 19:23–26 — The Lord took occasion from this rich man to hold discourse concerning the covetous; “Then said Jesus unto his disciples, Verily I say unto you, &c.”vatican.va
  • John Chrysostom on Matthew 19:23–26 — What He spoke was not condemning riches in themselves, but those who were enslaved by them; also encouraging His disciples that being poor they should not be ashamed by reason of their poverty.vatican.va
  • Hilary of Poitiers on Matthew 19:23–26 — To have riches is no sin; but moderation is to be observed in our havings. For how shall we communicate to the necessities of the saints, if we have not out of what we may communicate?vatican.va
  • Rabanus Maurus on Matthew 19:23–26 — But though there be a difference between having and loving riches, yet it is safer neither to have nor to love them.vatican.va
  • Remigius of Auxerre on Matthew 19:23–26 — Whence in Mark the Lord expounding the meaning of this saying, speaks thus, “It is hard for them that trust in riches to enter into the kingdom of heaven.” [Mark 10:24] They trust in riches, who build all their hopes…vatican.va
  • Jerome on Matthew 19:23–26 — Because riches once gained are hard to be despised, He saith not it is impossible, but it is hard. Difficulty does not imply the impossibility, but points out the infrequency of the occurrence.vatican.va
  • Hilary of Poitiers on Matthew 19:23–26 (2) — It is a dangerous toil to become rich; and guiltlessness occupied in increasing its wealth has taken upon itself a sore burden; the servant of God gains not the things of the world, clear of the sins of the world.…vatican.va
  • John Chrysostom on Matthew 19:23–26 (2) — Having said that it was hard for a rich man to eater into the kingdom of heaven, He now proceeds to shew that it is impossible, “And again I say unto you, It is easier for a camel to go through the eye of a needle,…vatican.va
  • Jerome on Matthew 19:23–26 (2) — According to this, no rich man can be saved. But if we read Isaiah, how the camels of Midian and Ephah came to Jerusalem with gifts and presents, [Isa 60:6] and they who once were crooked and bowed down by the weight…vatican.va
  • Pseudo-Chrysostom on Matthew 19:23–26 — The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of…vatican.va
  • Glossa Ordinaria on Matthew 19:23–26 (2) — It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle’s eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich…vatican.va
  • Gregory the Great on Matthew 19:23–26 — Or, by the rich man He intends any one who is proud, by the camel he denotes the right humility. The camel passed through the needle’s eye, when our Redeemer through the narrow way of suffering entered in to the…vatican.va
  • John Chrysostom on Matthew 19:23–26 (3) — The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors.vatican.va
  • Augustine of Hippo on Matthew 19:23–26 — Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich.vatican.va
  • John Chrysostom on Matthew 19:23–26 (4) — This therefore He proceeds to shew is the work of God, there needing much grace to guide a man in the midst of riches; “But Jesus beheld them, and said unto them, With men this is impossible, but with God all things…vatican.va
  • Remigius of Auxerre on Matthew 19:23–26 (2) — This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so…vatican.va
  • John Chrysostom on Matthew 19:23–26 (5) — And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God.vatican.va

Matthew 19:27–30

  • Origen on Matthew 19:27–30 — Peter had heard the word of Christ when He said, “If thou wilt be perfect, go and sell all that thou hast.” Then he observed that the young man had departed sorrowful, and considered the difficulty of riches entering…vatican.va
  • John Chrysostom on Matthew 19:27–30 — What was this “all,” O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said,…vatican.va
  • Origen on Matthew 19:27–30 (2) — It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are…vatican.va
  • Jerome on Matthew 19:27–30 — Because to forsake is not enough, he adds that which makes perfection, “and have followed thee.” We have done what thou commandedst us, what reward wilt thou then give us? What shall we have?”vatican.va
  • Jerome on Matthew 19:27–30 (2) — He said not only, “Ye who have left all,” for this did the philosopher Crates, and many other who have despised riches, but added, “and have followed me,” which is peculiar to the Apostles and believers. [ed. note: ~…vatican.va
  • Hilary of Poitiers on Matthew 19:27–30 — The disciples had followed Christ in the regeneration, that is, in the laver of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow.vatican.va
  • Jerome on Matthew 19:27–30 (3) — Or it may be constructed thus, “Ye which have followed me, shall in the regeneration sit, &c.;” that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the…vatican.va
  • Augustine of Hippo on Matthew 19:27–30 — Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith.vatican.va
  • Pseudo-Chrysostom on Matthew 19:27–30 — For it would come to pass, that in the day of judgment the Jews would allege, Lord, we knew Thee not to be the Son of God when Thou wast in the flesh. For who can discern a treasure buried in the ground, or the sun…vatican.va
  • John Chrysostom on Matthew 19:27–30 (2) — He therefore said not the Gentiles and the whole world, but, the “tribes of Israel,” because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they…vatican.va
  • Hilary of Poitiers on Matthew 19:27–30 (2) — Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them in the glory of the twelve Patriarchs.vatican.va
  • Augustine of Hippo on Matthew 19:27–30 (2) — From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, “Therefore shall they be your judges.” [Matt 12:27] And whereas He says they shall sit upon twelve…vatican.va
  • Augustine of Hippo on Matthew 19:27–30 (3) — In the number of judges therefore are included all that have left their all and followed the Lord.vatican.va
  • Gregory the Great on Matthew 19:27–30 — For whosoever, urged by the spur of divine love, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in…vatican.va
  • Augustine of Hippo on Matthew 19:27–30 (4) — The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, “Judging the twelve tribes,” yet is not the tribe of Levi, which is the thirteenth, to be exempt from being…vatican.va
  • Pseudo-Chrysostom on Matthew 19:27–30 (2) — Or, by that, “In the regeneration,” Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of…vatican.va
  • John Chrysostom on Matthew 19:27–30 (3) — Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present.vatican.va
  • Origen on Matthew 19:27–30 (3) — Or otherwise; whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall…vatican.va
  • Jerome on Matthew 19:27–30 (4) — There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But…vatican.va
  • Origen on Matthew 19:27–30 (4) — And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are…vatican.va
  • Augustine of Hippo on Matthew 19:27–30 (5) — That He says, “An hundred fold,” is explained by the Apostle, when he says, “As having nothing, and yet possessing all things.” [2 Cor 6:10] For a hundred is sometimes put for the whole universe.vatican.va
  • Jerome on Matthew 19:27–30 (5) — And that, “And every one that hath forsaken brethren,” agrees with that He had said before, “I am come to set a man at variance with his father.” [Matt 10:35] For they who for the faith of Christ and the preaching of…vatican.va
  • John Chrysostom on Matthew 19:27–30 (4) — But when He says, “He that has forsaken wife,” it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert…vatican.va
  • Rabanus Maurus on Matthew 19:27–30 — But because many with what zeal they take up the pursuit of virtue, do not with the same complete it; but either grow cool, or fall away rapidly; it follows, “But many that are first shall be last, and the last first.”vatican.va
  • Origen on Matthew 19:27–30 (5) — By this He exhorts those that come late to the heavenly word, to haste to ascend to perfection before many whom they see to have grown old in the faith. This sense may also overthrow those that boast to have been…vatican.va
  • Remigius of Auxerre on Matthew 19:27–30 — It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed…vatican.va

Scripture cited · 23 verses

Deuteronomy 24:1 · Psalm 47:8 · Psalm 118:1 · Proverbs 13:10 · Proverbs 18:23 · Isaiah 60:6 · Jeremiah 18:9 · Matthew 5:32 · Matthew 10:13 · Matthew 10:35 · Matthew 12:27 · Matthew 18:3 · Matthew 25:35 · Mark 10:17 · Mark 10:24 · Acts 4:32 · 1 Corinthians 6:3 · 1 Corinthians 7:12 · 1 Corinthians 7:29 · 2 Corinthians 6:10 · Ephesians 5:32 · 1 Timothy 4:5 · 1 John 5:19

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