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Saint Thomas Aquinas, Carlo Crivelli

Matthew 21

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Thomas Aquinas · Catena Aurea · Chapter 21

Passages · 177

Matthew 21:2–9

  • Remigius of Auxerre on Matthew 21:2–9 — The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, “And when they drew nigh…vatican.va
  • Origen on Matthew 21:2–9 — Whence Bethphage is interpreted, The house of the Shoulder; for the shoulder was the priest’s portion in the Law. It follows, “Then Jesus sent two of his disciples.”vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 — He said not to His disciples, Say, Thy Lord, or Your Lord, hath need of them; that they may understand, that He is Lord alone, not of the beasts only, but of all men; for even sinners are by the law of nature His,…vatican.va
  • John Chrysostom on Matthew 21:2–9 — And think not this a little thing which was now done, for who was it that wrought with the owners of the beasts that they refused not, but yielded them? By this also He instructs His disciples that He could have…vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (2) — it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ to its owner.vatican.va
  • Glossa Ordinaria on Matthew 21:2–9 — Or, The owner of the beasts will straightway send them to be engaged for Christ’s service. Hereto is added the testimony of the Prophet, that it may be shewn that the Lord fulfilled all things which were written of…vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (3) — For the Prophet knowing the malice of the Jews, that they would speak against Christ when He went up to the Temple, gave them this sign beforehand, whereby they might know their King, “Say ye to the daughter of Sion.”vatican.va
  • Rabanus Maurus on Matthew 21:2–9 — In history, Daughter of Sion is the name given to the city of Jerusalem, which stands on mount Sion. But mystically, it is the Church of the faithful pertaining to the Jerusalem which is above.vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (4) — “Behold,” is a word used in pointing out any thing; look, that is, not with the bodily eye, but with the spiritual understanding, at the works of His power. Also aforetimes He oft said, “Behold,” that He might shew…vatican.va
  • Augustine of Hippo on Matthew 21:2–9 — In this quotation from the Prophet, there is some variety in the different Gospels. Matthew quotes it as if the Prophet had expressly mentioned the she-ass; but it is not so quoted by John [marg. note: John 12:15],…vatican.va
  • Jerome on Matthew 21:2–9 — But it seems that the Lord could not in so short a distance have sate upon both animals; seeing then that the history has either an impossibility or a meanness, we are sent to higher things, that is, to the…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (2) — Notwithstanding, it was possible that the Lord might have sate upon both animals.vatican.va
  • John Chrysostom on Matthew 21:2–9 (2) — To me it seems that He was mounted upon the ass, not only because of the mystery, but to give us a lesson of wisdom, teaching us therein that it needs not to be mounted on horses, but that it is sufficient to employ…vatican.va
  • Jerome on Matthew 21:2–9 (2) — The multitudes that came out of Jericho, and followed the Saviour, cast down their garments, and strewed the way with branches of trees; and therefore it follows, “But the multitudes spread their garments in the…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (3) — And it is confounded of one perfect and one imperfect word. For ‘Hosi’ signifies ‘save,” ‘anna’ is an interjection used in entreating.vatican.va
  • Jerome on Matthew 21:2–9 (3) — For it signifies that the coming of Christ is the salvation of the world, whence it follows, “Blessed is he that cometh in the name of the Lord.” Which same thing the Saviour in the Gospel confirms, “I am come in my…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (4) — Because, namely, in all His good actions, He sought not His own but His Father’s glory.vatican.va
  • Glossa Ordinaria on Matthew 21:2–9 (2) — And the meaning is, “Blessed,” that is, Glorious, “is He that cometh,” that is, is incarnate; “in the name of the Lord;” that is, of the Father, by glorifying Him. Again they repeat, “Hosanna,” that is, “Save, I pray…vatican.va
  • Jerome on Matthew 21:2–9 (4) — Or by that which is added, “Hosanna,” that is, Salvation, “in the highest,” it is clearly shewn that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things…vatican.va
  • Origen on Matthew 21:2–9 (2) — Or when they say, “Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord,” it is the dispensation of Christ’s humanity that they set forth; but His restoration to the holy places when they…vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (5) — “Hosanna,” some interpret ‘glory,’ some ‘redemption,” and glory is His due, and redemption belongs to Him who has redeemed all men.vatican.va
  • Hilary of Poitiers on Matthew 21:2–9 — The words of their song of praise, express His power of redemption; in calling Him the Son of David, they acknowledge His hereditary title to the kingdom,vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (6) — Never before had the Lord employed the services of beasts, nor surrounded Himself with the ornaments of green boughs, till now when He is going up to Jerusalem to suffer. He moved them that beheld to do that which…vatican.va
  • Jerome on Matthew 21:2–9 (5) — Mystically; The Lord draws near to Jerusalem departing from Jericho, and taking great multitudes with Him, because great and laden with great wares, that is, the salvation of believers that has been entrusted to Him,…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (5) — The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the…vatican.va
  • Jerome on Matthew 21:2–9 (6) — Or, because there is theory and practice, that is, knowledge and works. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass’s colt wild and unbroken, the Gentile people;…vatican.va
  • Rabanus Maurus on Matthew 21:2–9 (2) — Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to shew that this same Hebrew nation, if it repent, need not despair of salvation.vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (7) — Men are likened to animals, from some resemblance they bear in their not recognising the Son of God. And this animal is unclean, and beyond all other brutes incapable of reasoning, a stupid, helpless, ignoble drudge.…vatican.va
  • Origen on Matthew 21:2–9 (3) — Whence also, when He ascended into heaven, He gave command to His disciples that they should loose sinners, for which also He gave them the Holy Spirit. But being loosed, and making progress, and being nourished by…vatican.va
  • Hilary of Poitiers on Matthew 21:2–9 (2) — Or by the ass and the colt is shewn the twofold calling from among the Gentiles. For the Samaritans did serve after a certain fashion of obedience, and they are signified by the ass; but the other Gentiles wild and…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (6) — But as it was then said to the Apostles, “If any man say ought to you, say ye, The Lord hath need of them;” so now it is commanded to the preachers, that though any opposition he made to them, they should not slack…vatican.va
  • Jerome on Matthew 21:2–9 (7) — The Apostles’ clothes which are laid upon the beasts may be understood either as the teaching of virtues, or discernment of Scriptures, or verities of ecclesiastical dogmas, with which, unless the soul be furnished…vatican.va
  • Remigius of Auxerre on Matthew 21:2–9 (7) — The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country.…vatican.va
  • Jerome on Matthew 21:2–9 (8) — When He says, “The multitudes that went before and that followed,” He shews that both people, those who before the Gospel, and those who after the Gospel, believed on the Lord, praise Jesus with the harmonious voice…vatican.va
  • Pseudo-Chrysostom on Matthew 21:2–9 (8) — Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.vatican.va

Matthew 21:10–16

  • Jerome on Matthew 21:10–16 — When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.vatican.va
  • Pseudo-Chrysostom on Matthew 21:10–16 — With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised,…vatican.va
  • Origen on Matthew 21:10–16 — Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, “Who is this King of glory?” [Ps 24:8]vatican.va
  • Jerome on Matthew 21:10–16 (2) — While others were in doubt or enquiring, the worthless multitude confessed Him; “But the people said, This is Jesus the Prophet from Nazareth in Galilee.” They begin with the lesser that they may come to the greater.…vatican.va
  • Rabanus Maurus on Matthew 21:10–16 — But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, [John 12:1] and on the morrow sitting on the ass…vatican.va
  • Pseudo-Chrysostom on Matthew 21:10–16 (2) — “And Jesus entered into the temple of God.” This was the part of a good Son to haste to His Father’s house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run…vatican.va
  • Jerome on Matthew 21:10–16 (3) — “And he cast out all them that sold and bought.” It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter,…vatican.va
  • Origen on Matthew 21:10–16 (2) — For in that they ought neither to sell nor to buy, but to give their time to prayer, being assembled in a house of prayer, whence it follows, “And he saith unto them, It is written, My shall be called a house of…vatican.va
  • Augustine of Hippo on Matthew 21:10–16 — Let no one therefore do ought in the oratory, but that for which it was made and whence it got its name. It follows, “But ye have made it a den of thieves.”vatican.va
  • Jerome on Matthew 21:10–16 (4) — For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at…vatican.va
  • Augustine of Hippo on Matthew 21:10–16 (2) — It is manifest that the Lord did this thing not once but twice; the first time is told by John, this second occasion by the other three.vatican.va
  • John Chrysostom on Matthew 21:10–16 — Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness.vatican.va
  • Origen on Matthew 21:10–16 (3) — Mystically; The Temple of God is the Church of Christ, wherein are many, who live not, as they ought, spiritually, but after the flesh; and that house of prayer which is built of living stones they make by their…vatican.va
  • Jerome on Matthew 21:10–16 (5) — But, according to the plain sense, the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats; but that were absurd, for the seat denotes the dignity of the teacher, which…vatican.va
  • Origen on Matthew 21:10–16 (4) — Or, in His second coming He shall cast forth and overturn those whom He shall find unworthy in God’s temple.vatican.va
  • Pseudo-Chrysostom on Matthew 21:10–16 (3) — For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the…vatican.va
  • Origen on Matthew 21:10–16 (5) — For in the temple of God, that is in the Church, all have not eyesight, nor do all walk uprightly, but only they who understand that there is need of Christ and of none other to heal them; they coming to the Word of…vatican.va
  • Remigius of Auxerre on Matthew 21:10–16 — That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.vatican.va
  • Jerome on Matthew 21:10–16 (6) — For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them…vatican.va
  • John Chrysostom on Matthew 21:10–16 (2) — But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation.vatican.va
  • Jerome on Matthew 21:10–16 (7) — For, not daring to lay hands on Him, the Priests defame his works, and the testimony of the children who cried, “Hosanna to the Son of David, blessed is he that cometh in the name of the Lord,” as though this might…vatican.va
  • Pseudo-Chrysostom on Matthew 21:10–16 (4) — For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by…vatican.va
  • Jerome on Matthew 21:10–16 (8) — But the answer of Christ was cautious. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you…vatican.va
  • Pseudo-Chrysostom on Matthew 21:10–16 (5) — As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any…vatican.va
  • John Chrysostom on Matthew 21:10–16 (3) — This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children…vatican.va

Matthew 21:17–22

  • Pseudo-Chrysostom on Matthew 21:17–22 — A bad man is better overcome by giving way to him than by replying to him; for wickedness is not instructed but stimulated by reproof. The Lord accordingly sought by withdrawing Himself to check those whom His words…vatican.va
  • Jerome on Matthew 21:17–22 — Hence it is to be understood that the Lord was in so great poverty, and so far from having courted any one, that He had found in all that city neither entertainer, nor abode, but He made His home in a little village,…vatican.va
  • Pseudo-Chrysostom on Matthew 21:17–22 (2) — Seeking surely to lodge in the body where His spirit also reposed; for so it is with all holy men, they love to be not where sumptuous banquets are, but where holiness flourishes.vatican.va
  • Jerome on Matthew 21:17–22 (2) — When the shades of night were dispersed, and He was returning to the city, the Lord was an hungred, thus shewing the reality of His human body.vatican.va
  • Glossa Ordinaria on Matthew 21:17–22 — For in permitting His flesh to suffer that which properly pertains to flesh, He foreshews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain…vatican.va
  • Jerome on Matthew 21:17–22 (3) — The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, “And seeing a fig-tree by the…vatican.va
  • John Chrysostom on Matthew 21:17–22 — He came not because He was an hungred, but for His disciples’ sake; for because He ever did good and inflicted suffering on none, it behaved that He should set forth an example of His power of punishment; and this He…vatican.va
  • Hilary of Poitiers on Matthew 21:17–22 — Herein also we find proof of the Lord’s goodness; where He was minded to shew forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their…vatican.va
  • Jerome on Matthew 21:17–22 (4) — “For ever,” (in sempiternum,) or, “To the end of the world,” (in saeculum,) for the Greek word, αἰῶν, signifies both.vatican.va
  • John Chrysostom on Matthew 21:17–22 (2) — This was only a supposition of the disciples that it was cursed because it had not fruit; for another Evangelist says that it was not yet the season. Why then was it cursed? For the disciples’ sake, that they might…vatican.va
  • Glossa Ordinaria on Matthew 21:17–22 (2) — The Creator does no wrong to the owner, but His creature, at His will, is converted to the profit of others.vatican.va
  • John Chrysostom on Matthew 21:17–22 (3) — And that you may learn that this was done for their sakes, to the end, namely, that they should be stirred up to confidence, hear what is said further. Jesus answered and said unto them, “Verily I say unto you, if ye…vatican.va
  • Jerome on Matthew 21:17–22 (5) — The Gentile dogs bark against us, affirming that the Apostles had not faith, because they were not able to remove mountains. To whom we answer, that many wonders were done by the Lord which are not written; and…vatican.va
  • John Chrysostom on Matthew 21:17–22 (4) — This that the Lord speaks of He ascribes to prayer and faith; whence He continues, “And all things whatsoever ye shall ask in prayer believing ye shall receive.”vatican.va
  • Origen on Matthew 21:17–22 — For Christ’s disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly.vatican.va
  • Rabanus Maurus on Matthew 21:17–22 — But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or…vatican.va
  • Augustine of Hippo on Matthew 21:17–22 — It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the…vatican.va
  • Origen on Matthew 21:17–22 (2) — Mystically; the Lord leaving the Chief Priests and Scribes withdrew without the earthly Jerusalem, which therefore fell. He came to Bethany to ‘The house of obedience,’ that is, to the Church, where when He had taken…vatican.va
  • Pseudo-Chrysostom on Matthew 21:17–22 (3) — For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others.vatican.va
  • Jerome on Matthew 21:17–22 (6) — The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ.vatican.va
  • Hilary of Poitiers on Matthew 21:17–22 (2) — And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest.vatican.va
  • Pseudo-Chrysostom on Matthew 21:17–22 (4) — Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward shew of the Law…vatican.va
  • Origen on Matthew 21:17–22 (3) — And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. “Let no fruit grow on thee henceforward for ever.” Therefore is the Jewish synagogue barren, and shall…vatican.va
  • Pseudo-Chrysostom on Matthew 21:17–22 (5) — Or; “Into the sea,” that is, into the world where the waters are salt, i.e. the people are wicked.vatican.va
  • Rabanus Maurus on Matthew 21:17–22 (2) — And he avenges his exclusion from the elect by more cruel treatment of the reprobate.vatican.va
  • Augustine of Hippo on Matthew 21:17–22 (2) — Or, this is to be said by each servant of God in his own case respecting the mountain of pride, to cast it from him. Or, because by Jews the Gospel was preached, the Lord Himself, who is called the mount, is by the…vatican.va
  • Origen on Matthew 21:17–22 (4) — For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and…vatican.va
  • Pseudo-Chrysostom on Matthew 21:17–22 (6) — That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness.vatican.va
  • Origen on Matthew 21:17–22 (5) — But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith;…vatican.va

Matthew 21:23–27

  • Pseudo-Chrysostom on Matthew 21:23–27 — The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.vatican.va
  • John Chrysostom on Matthew 21:23–27 — Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed…vatican.va
  • Pseudo-Chrysostom on Matthew 21:23–27 (2) — By that they add, “Or who gave thee this authority?” they shew that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the…vatican.va
  • Jerome on Matthew 21:23–27 — Or in these words they urge the same cavil as above, when they said, “He casteth out demons through Beelzebub the Prince of the demons.” [Matt 12:24] For when they say, “By what authority doest thou thee things?”…vatican.va
  • Pseudo-Chrysostom on Matthew 21:23–27 (3) — Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, “Give not that which is…vatican.va
  • Augustine of Hippo on Matthew 21:23–27 — John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or…vatican.va
  • Jerome on Matthew 21:23–27 (2) — What the Priests revolved in their malice is shewn when he adds, “But they reasoned with themselves.” For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John?…vatican.va
  • Origen on Matthew 21:23–27 — But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil’s authority; and He would…vatican.va
  • Rabanus Maurus on Matthew 21:23–27 — There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks…vatican.va

Matthew 21:28–32

  • Jerome on Matthew 21:28–32 — Thus much prefaced, the Lord brings forward a parable, to convict them of their irreligion, and shew them that the kingdom of God should be transferred to the Gentiles.vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 — Those who are to be judged in this cause, He applies to as judges, that condemning themselves they might be shewn to be unworthy to be acquitted by any other. It is high confidence of the justness of a cause, that…vatican.va
  • Jerome on Matthew 21:28–32 (2) — He speaks to the Gentile people first, through their knowledge of the law of nature; “Go and work in my vineyard;” i.e. “What you would not have done to you, that do not you to others.” [Tobit 4:16] He answers…vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (2) — For the Gentiles from the beginning leaving God and his righteousness, and going over to idols and sins, seem to make answer in their thoughts, We will not do the righteousness of God.vatican.va
  • Jerome on Matthew 21:28–32 (3) — But when, at the coming of the Saviour, the Gentile people, having done penitence, laboured in God’s vineyard, and atoned by their labour for the obstinacy of their refusal, this is what is said, “But afterward he…vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (3) — But afterwards turning their backs, they lied unto God, according to that in the Psalms, “The sons of the strangers have lied unto me.” [Ps 18:44] This is what is said, “But he went not.” The Lord accordingly asks…vatican.va
  • Origen on Matthew 21:28–32 — Whence we may gather, that in this parable the Lord spoke to such as promise little or nothing, but in their works shine forth; and against those who promise great things but do none of these things that they have…vatican.va
  • Jerome on Matthew 21:28–32 (4) — It should be known that in the correct copies it is read not “The last,” but The first,” that they might be condemned by their own sentence. But should we prefer to read, as some have it, “The last,” the explanation…vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (4) — The Lord abundantly confirms their decision, whence it follows, “Jesus said unto them, Verily I say unto yon, that the publicans and harlots shall go before you in the kingdom of God;” as much as to say, Not only the…vatican.va
  • Rabanus Maurus on Matthew 21:28–32 — Yet the kingdom of God may be understood of the Gentiles, or of the present Church, in which the Gentiles go before the Jews, because they were more ready to believe.vatican.va
  • Origen on Matthew 21:28–32 (2) — Notwithstanding, the Jews are not shut out that they should never enter into the kingdom of God; but, “when the fulness of the Gentiles shall have entered in, then all Israel shall be saved.”vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (5) — I suppose that the “publicans” here are to represent all sinful men, and “the harlots” all sinful women; because avarice is found the most prevailing vice among men, and fornication among women. For a woman’s life is…vatican.va
  • Rabanus Maurus on Matthew 21:28–32 (2) — John came preaching the way of righteousness, because he pointed to Christ, who is the fulfilling of the Law.vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (6) — Or, because his venerable conversation smote the hearts of sinners, as it follows, “But the Publicans and harlots believed on him.” Mark how the good life of the preacher gives its force to his preaching, so as to…vatican.va
  • Jerome on Matthew 21:28–32 (5) — Whence others think that the parable does not relate to Gentiles and Jews, but simply to the righteous and to sinners. These by their evil deeds had rejected God’s service, but after received from John the baptism of…vatican.va
  • Pseudo-Chrysostom on Matthew 21:28–32 (7) — This He brings in because the Priests had asked not in order to learn, but to tempt Him. But of the common folk many had believed; and for that reason He brings forward the parable of the two sons, shewing them…vatican.va

Matthew 21:33–44

Matthew 21:45–46

  • Jerome on Matthew 21:45–46 — Hard as were the hearts of the Jews in unbelief, they yet perceived that the Lord’s sentence was directed against themselves.vatican.va
  • Pseudo-Chrysostom on Matthew 21:45–46 — Here is the difference between good and bad men. The good man when taken in a sin has sorrow because he has sinned, the bad man is grieved not because he has sinned, but because he is found out in his sin; and he not…vatican.va
  • Origen on Matthew 21:45–46 — One thing they know which is true concerning Him; they esteemed Him a Prophet, though not understanding His greatness in respect of His being the Son of God. But the rulers feared the multitude who thought thus of…vatican.va
  • Pseudo-Chrysostom on Matthew 21:45–46 (2) — Every wicked man also, as far as his will is concerned, lays hands on God, and puts Him to death. For whoso tramples upon God’s commandments, or murmurs against God, or raises a sullen look to heaven, would not he,…vatican.va
  • Rabanus Maurus on Matthew 21:45–46 — This, that they are afraid to lay hands on Jesus because of the multitudes, is daily acted in the Church, when any who is a brother only in name, is ashamed or afraid to assail the unity of faith and peace which he…vatican.va

Scripture cited · 31 verses

Exodus 12:3 · Exodus 13:21 · Exodus 24:3 · Deuteronomy 15:18 · Tobit 4:16 · Psalm 1:4 · Psalm 2:8 · Psalm 8:2 · Psalm 18:44 · Psalm 24:8 · Psalm 118:25 · Isaiah 5:7 · Isaiah 11:1 · Isaiah 56:7 · Jeremiah 23:5 · Ezekiel 18:17 · Zechariah 9:9 · Matthew 7:6 · Matthew 12:24 · Matthew 22:36 · Luke 20:16 · John 5:43 · John 9:16 · John 11:49 · John 12:1 · John 12:15 · John 19:15 · Acts 6:2 · Acts 8:21 · 2 Corinthians 6:16 · Galatians 2:8

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