Catena Fidei

Thomas Aquinas · Catena Aurea · Chapter 22

Passages · 151

Matthew 22:1–14

Glossa Ordinaria on Matthew 22:1–14 — “Answered,” that is, meeting their evil thoughts of putting Him to death.vatican.va
Augustine of Hippo on Matthew 22:1–14 — This parable is related only by Matthew. Luke gives one like it, but it is not the same, as the order shews.vatican.va
Gregory the Great on Matthew 22:1–14 — Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth.…vatican.va
Origen on Matthew 22:1–14 — The kingdom of heaven, in respect of Him who reigns there, is like a king; in respect of Him who shares the kingdom, it is like a king’s son; in respect of those things which are in the kingdom, it is like servants…vatican.va
Gregory the Great on Matthew 22:1–14 (2) — God the Father made a marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons,…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 — Otherwise; When the resurrection of the saints shall be, then the life, which is Christ, shall revive man, swallowing up his mortality in its own immortality. For now we receive the Holy Spirit as a pledge of the…vatican.va
Origen on Matthew 22:1–14 (2) — Or, by the marriage of Bridegroom with Bride, that is, of Christ with the soul, understand the Assumption of the Word, the produce whereof is good works.vatican.va
Hilary of Poitiers on Matthew 22:1–14 — Rightly has the Father already made this wedding, because this eternal union and espousal of the new body is already perfect in Christ.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (2) — When the servants were sent to call them, they must have been invited before. Men have been invited from the time of Abraham, to whom was promised Christ’s incarnation.vatican.va
Jerome on Matthew 22:1–14 — “He sent his servant,” without doubt Moses, by whom He gave the Law, to those who had been invited. But if you read “servants” as most copies have, it must be referred to the Prophets, by whom they were invited, but…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (3) — whom He sent when He said unto them, “Go not into the way of the Gentiles, but rather go to the lost sheep of the house of Israel.” [Matt 10:5]vatican.va
Origen on Matthew 22:1–14 (3) — The servants who were first sent to call them that were bidden to the wedding, are to be taken as the Prophets converting the people by their prophecy to the festival of the restoration of the Church to Christ. They…vatican.va
Hilary of Poitiers on Matthew 22:1–14 (2) — Or; The servants who were first sent to call them that were bidden, are the Apostles; they who, being before bidden, are now invited to come in, are the people of Israel, who had before been bidden through the Law to…vatican.va
Gregory the Great on Matthew 22:1–14 (3) — But because these who were first invited would not come to the feast, the second summons says, “Behold, I have prepared my dinner.”vatican.va
Jerome on Matthew 22:1–14 (2) — The dinner that is prepared, the oxen and the fatlings that are killed, is either a description of regal magnificence by the way of metaphor, that by carnal things spiritual may be understood; or the greatness of the…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (4) — When therefore the Lord bade the Apostles, “Go ye and preach, saying, The kingdom of heaven is at hand,” it was the same message as is here given, “I have prepared my dinner;” i. e. I have set out the table of…vatican.va
Gregory the Great on Matthew 22:1–14 (4) — By the oxen are signified the Fathers of the Old Testament; who by sufferance of the Law gored their enemies with the horn of bodily strength. By fatlings are meant fatted animals, for from ‘alere’, comes ‘altilia,’…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (5) — Otherwise; He says “oxen and fatlings,” not as though the oxen were not fatted, but because all the oxen were not fat. Therefore the fatlings denote the Prophets who were filled with the Holy Spirit; the oxen those…vatican.va
Hilary of Poitiers on Matthew 22:1–14 (3) — Or otherwise; The oxen are the glorious army of Martyrs, offered, like choice victims, for the confession of God; the fatlings are spiritual men, as birds fed for flight upon heavenly food, that they may fill others…vatican.va
Gregory the Great on Matthew 22:1–14 (5) — It is to be observed, that in the first invitation nothing was said of the oxen or fatlings, but in the second it is announced that they are already killed, because Almighty God when we will not hear His words gives…vatican.va
Origen on Matthew 22:1–14 (4) — Or; The dinner which is prepared is the oracle of God; and so the more mighty of the oracles of God are the oxen; the sweet and pleasant are the fatlings. For if any one bring forward feeble words, without power, and…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (6) — That He says, “And all things are now ready,” means, that all that is required to salvation is already filled up in the Scriptures; there the ignorant may find instruction; the self-willed may read of terrors; he who…vatican.va
Glossa Ordinaria on Matthew 22:1–14 (2) — Or, “All things are now ready,” i.e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (7) — Or He says, “All things are now ready” which belong to the mystery of the Lord’s Passion, and our redemption. He says, “Come to the marriage,” not with your feet, but with faith, and good conduct. “But they made…vatican.va
John Chrysostom on Matthew 22:1–14 — These occupations seem to be entirely reasonable; but we learn hence, that however necessary the things that take up our time, we ought to prefer spiritual things to every thing beside. But it seems to me that they…vatican.va
Hilary of Poitiers on Matthew 22:1–14 (4) — For men are taken up with worldly ambition as with a farm; and many through covetousness are engrossed with trafficking.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (8) — Or otherwise; When we work with the labour of our hands, for example, cultivating our field or our vineyard, or any manufacture of wood or iron, we seem to be occupied with our “farm;” any other mode of getting money…vatican.va
Gregory the Great on Matthew 22:1–14 (6) — Whosoever then intent upon earthly business, or devoted to the actions of this world, feigns to be meditating upon the mystery of the Lord’s Passion, and to be living accordingly, is he that refuses to come to the…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (9) — Or, by the business of a farm, He denotes the Jewish populace, whom the delights of this world separated from Christ; by the excuse of merchandize, the Priests and other ministers of the Temple, who, coming to the…vatican.va
Jerome on Matthew 22:1–14 (3) — When He was doing works of mercy, and bidding to His marriage-feast, He was called a man; now when He comes to vengeance, the man is dropped, and He is called only a King. [margin note: homin regi]vatican.va
Origen on Matthew 22:1–14 (5) — Let those who sin against the God of the Law, and the Prophets, and the whole creation, declare whether He who is here called man, and is said to be angry, is indeed the Father Himself. If they allow this, they will…vatican.va
Jerome on Matthew 22:1–14 (4) — By “His armies” we understand that Romans under Vespasian and Titus, who having slaughtered the inhabitants of Judaea, laid in ashes the faithless city.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (10) — The Roman army is called God’s army; because “The earth is the Lord’s, and the fulness thereof;” [Ps 24:1] nor would the Romans have come to Jerusalem, had not the Lord stirred them thither.vatican.va
Gregory the Great on Matthew 22:1–14 (7) — Or, The armies of our King are the legions of His Angels. He is said therefore to have sent His armies, and to have destroyed those murderers, because all judgment is executed upon men by the Angels. He destroys…vatican.va
Origen on Matthew 22:1–14 (6) — Or, the city of those wicked men is in each doctrine the assembly of those who meet in the wisdom of the rulers of this world; which the King sets fire to and destroys, as consisting of evil buildings.vatican.va
Gregory the Great on Matthew 22:1–14 (8) — But when He sees that His invitation is spurned at, He will not have His Son’s marriage-feast empty; the word of God will find where it may stay itself.vatican.va
Origen on Matthew 22:1–14 (7) — “He saith to His servants,” that is, to the Apostles; or to the Angels, who were set over the calling of the Gentiles, “The wedding is ready.”vatican.va
Remigius of Auxerre on Matthew 22:1–14 — That is, the whole sacrament of the human dispensation is completed and closed. “But they which were bidden,” that is the Jews, “were not worthy,” because, “ignorant of the righteousness God, and going about to…vatican.va
Jerome on Matthew 22:1–14 (5) — For the Gentile nation was not in the streets, but in the crossings of the streets.vatican.va
Remigius of Auxerre on Matthew 22:1–14 (2) — These are the errors of the gentiles.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (11) — Or; The streets are all the professions of this world, as philosophy, soldiery, and the like. And therefore He says, “Go out into the crossings of the streets,” that they may call to the faith men of every condition.…vatican.va
Hilary of Poitiers on Matthew 22:1–14 (5) — By the street also is to be understood the time of this world, and they are therefore bid to go to the crossings of the streets, because the past is remitted to all.vatican.va
Gregory the Great on Matthew 22:1–14 (9) — Or otherwise; In holy Scripture, way is taken to mean actions; so that the crossings of the ways we understand as failure in action, for they usually come to God readily, who have had little prosperity in worldly…vatican.va
Origen on Matthew 22:1–14 (8) — Or otherwise; I suppose this first bidding to the wedding to have been a bidding of some of the more noble minds. For God would have those before all come to the feast of the divine oracles who are of the more ready…vatican.va
Jerome on Matthew 22:1–14 (6) — For there is an infinite difference among the Gentiles themselves; some are more prone to vice, others are endowed with more incorrupt and virtuous manners.vatican.va
Gregory the Great on Matthew 22:1–14 (10) — Or; He means that in this present Church there cannot be bad without good, nor good without bad. He is not good who refuses to endure the bad.vatican.va
Origen on Matthew 22:1–14 (9) — The marriage-feast of Christ and the Church is filled, when they who were found by the Apostles, being restored to God, sat down to the feast. But since it behoved that both bad and good should be called, not that…vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (12) — “The King came in to see the guests;” not as though there was any place where He is not; but where He will look to give judgment, there He is said to be present; where He will not, there He seems to be absent. The…vatican.va
Origen on Matthew 22:1–14 (10) — But when He was come in, He found there one who had not put off his old behaviour; “He saw there a man which had not on a wedding garment.” He speaks of one only, because all, who after faith continue to serve that…vatican.va
Gregory the Great on Matthew 22:1–14 (11) — What ought we to understand by the wedding garment, but charity? For this the Lord had upon Him, when He came to espouse the Church to Himself. He then enters in to the wedding feast, but without the wedding garment,…vatican.va
Augustine of Hippo on Matthew 22:1–14 (2) — Or, he goes to the feast without a garment, who goes seeking his own, and not the Bridegroom’s honour.vatican.va
Hilary of Poitiers on Matthew 22:1–14 (6) — Or; The wedding garment is the grace of the Holy Spirit, and the purity of that heavenly temper, which taken up on the confession of a good enquiry is to be preserved pure and unspotted for the company of the Kingdom…vatican.va
Jerome on Matthew 22:1–14 (7) — Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of…vatican.va
Origen on Matthew 22:1–14 (11) — And forasmuch as he who is in sin, and puts not on the Lord Jesus Christ, has no excuse, it follows, “But he was speechless.”vatican.va
Jerome on Matthew 22:1–14 (8) — For in that day there will be no room for blustering manner [marg. note: al. peonitentiae], nor power of denial, when all the Angels and the world itself are witnesses against the sinner.vatican.va
Origen on Matthew 22:1–14 (12) — He who has thus insulted the marriage feast is not only cast out therefrom, but besides by the King’s officers, who are set over his prisons, is chained up from that power of walking which he employed not to walk to…vatican.va
Gregory the Great on Matthew 22:1–14 (12) — The hands and feet are then bound by a severe sentence of judgment, which before refused to be bound from wicked actions by amendment of life. Or punishment binds them, whom sin had before bound from good works.vatican.va
Augustine of Hippo on Matthew 22:1–14 (3) — The bonds of wicked and depraved desires are the chains which bind him who deserves to be cast out into outer darkness.vatican.va
Gregory the Great on Matthew 22:1–14 (13) — By inward darkness we express blindness, of heart; “outer darkness” signifies the everlasting night of damnation.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (13) — Or, it points to the difference of punishment inflicted on sinners. Outer darkness being the deepest, inward darkness the lesser, as it were the out- skirts of the place.vatican.va
Jerome on Matthew 22:1–14 (9) — By a metaphor taken from the body, “there shall be weeping and gnashing of teeth,” is shewn the greatness of the torments. The binding of the hands and feet also, and the weeping of eyes, and the gnashing of teeth,…vatican.va
Gregory the Great on Matthew 22:1–14 (14) — There shall gnash those teeth which here delighted in gluttony; there shall weep those eyes which here roamed in illicit desire; every member shall there have its peculiar punishment, which here was a slave to its…vatican.va
Jerome on Matthew 22:1–14 (10) — And because in the marriage and supper the chief thing is the end and not the beginning, therefore He adds, “For many are called, but few chosen.”vatican.va
Hilary of Poitiers on Matthew 22:1–14 (7) — For to invite all without exception is a courtesy of public benevolence; but out of the invited or called, the election will be of worth, by distinction of merit.vatican.va
Gregory the Great on Matthew 22:1–14 (15) — For some never begin a good course, and some never continue in that good course which they have begun. Let each one’s care about himself be in proportion to his ignorance of what is yet to come.vatican.va
Pseudo-Chrysostom on Matthew 22:1–14 (14) — Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you…vatican.va

Matthew 22:15–22

Glossa Ordinaria on Matthew 22:15–22 — Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace.vatican.va
Jerome on Matthew 22:15–22 — Lately under Caesar Augustus, Judaea, which was subject to the Romans, had been made tributary when the census was held of the whole world; and there was a great division among the people, some saying that tribute…vatican.va
John Chrysostom on Matthew 22:15–22 — They send their disciples and Herod’s soldiers together, that whatever opinion He might give might be found fault with. Yet would they rather have had Him say somewhat against the Herodians; for being themselves…vatican.va
Pseudo-Chrysostom on Matthew 22:15–22 — This is the commonest act of hypocrites, to commend those they would ruin. Thus, these break out into praises of Him, saying, “Master, we know that Thou art true.” They call Him Master, that, deceived by this shew of…vatican.va
Glossa Ordinaria on Matthew 22:15–22 (2) — There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, “We know that Thou art…vatican.va
John Chrysostom on Matthew 22:15–22 (2) — This was a covert allusion to Herod and Caesar.vatican.va
Jerome on Matthew 22:15–22 (2) — This smooth and treacherous enquiry was a kind of challenge to the answerer to fear God rather than Caesar, and immediately they say, “Tell us therefore, what thinkest Thou? Is it lawful to give tribute to Caesar or…vatican.va
John Chrysostom on Matthew 22:15–22 (3) — They knew that certain had before suffered death for this very thing, as plotting a rebellion against the Romans, therefore they sought by such discourse to bring Him into the same suspicion.vatican.va
Pseudo-Chrysostom on Matthew 22:15–22 (2) — He makes an answer not corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men’s hearts, and not their words.vatican.va
Jerome on Matthew 22:15–22 (3) — This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempter. A hypocrite is he who is one thing, and feigns himself another.vatican.va
Pseudo-Chrysostom on Matthew 22:15–22 (3) — He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy…vatican.va
Jerome on Matthew 22:15–22 (4) — Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, “Shew me the tribute money; and they brought unto Him a denarius.” This was a coin reckoned equivalent to…vatican.va
Hilary of Poitiers on Matthew 22:15–22 — For if there remain with us nothing that is Caesar’s, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful…vatican.va
John Chrysostom on Matthew 22:15–22 (4) — But when you hear this command to render to Caesar the things of Caesar, know that such things only are intended which in nothing are opposed to religion; if such there be, it is no longer Caesar’s but the Devil’s…vatican.va
Jerome on Matthew 22:15–22 (5) — That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Caesar tribute, both for Himself and for Peter; and also rendered unto God the things that are God’s in doing the will of His Father.vatican.va
Hilary of Poitiers on Matthew 22:15–22 (2) — It behoves us also to render unto God the things that are His, namely, body, soul, and will. For Caesar’s coin is in the gold, in which His image was portrayed, that is, God’s coin, on which the Divine image is…vatican.va
Origen on Matthew 22:15–22 — From this place we learn by the Saviour’s example not to be allured by those things which have many voices for them, and thence seem famous, but to incline rather to those things which are spoken according to some…vatican.va
Jerome on Matthew 22:15–22 (6) — They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, “When they had heard these words, they marvelled, and left Him, and went…vatican.va

Matthew 22:23–33

Pseudo-Chrysostom on Matthew 22:23–33 — As soon as the Pharisees were gone, came the Sadducees; perhaps with like intent, for there was a strife among them who should be the first to seize Him. Or if by argument they should not be able to overcome Him,…vatican.va
Jerome on Matthew 22:23–33 — There were two sects among the Jews, the Pharisees and the Sadducees; the Pharisees pretended to the righteousness of traditions and observances, whence they were called by the people ‘separate.’ The Sadducees (the…vatican.va
Origen on Matthew 22:23–33 — They not only denied the resurrection of the body, but took away the immortality of the soul.vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (2) — For the Devil finding himself unable to crush utterly the religion of God, brought in the sect of the Sadducees denying the resurrection of the dead, thus breaking down all purpose of a righteous life, for who is…vatican.va
Gregory the Great on Matthew 22:23–33 — But there are who observing that the spirit is loosed from the body, that the flesh is turned to corruption, that the corruption is reduced to dust, and that the dust again is resolved into the elements, so as to be…vatican.va
Augustine of Hippo on Matthew 22:23–33 — But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced, into whatsoever gases or vapours dispersed, into whatsoever other bodies incorporated,…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (3) — But the Sadducees thought they had now discovered a most convincing argument in favour of their error.vatican.va
John Chrysostom on Matthew 22:23–33 — For because death to the Jews, who did all things for the present life, seemed an unmixed evil, Moses ordered that the wife of one who died without sons should be given to his brother, that a son might be born to the…vatican.va
Jerome on Matthew 22:23–33 (2) — As they disbelieved the resurrection of the body, and supposed that the soul perished with the body, they accordingly invent a fable to display the fondness of the belief of a resurrection. Thus they put forward a…vatican.va
Augustine of Hippo on Matthew 22:23–33 (2) — Mystically; by these seven brethren are understood the wicked, who could not bring forth the fruit of righteousness in the earth through all the seven ages of the world, during which this earth has being, for…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (4) — Wisely does He first convict them of folly, in that they did not read; and afterwards of ignorance, in that they did not know God. For of diligence in reading springs knowledge of God, but ignorance is the offspring…vatican.va
Jerome on Matthew 22:23–33 (3) — They therefore err because they know not the Scriptures; and because they know not the power of God.vatican.va
Origen on Matthew 22:23–33 (2) — Two things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it. Or by the power of God, which the Lord here convicts the…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (5) — Or, when He says, “In the resurrection, they neither marry nor are given in marriage,” He referred to what He had said, “Ye know not the power of God;” but when He proceeded, “I am the God of Abraham, &c.” to that…vatican.va
Jerome on Matthew 22:23–33 (4) — In these words the Latin language cannot follow the Greek idiom. For the Latin word ‘nubere’ is correctly said only of the woman. But we must take it so as to understand “marry” of men, “to be given in marriage” of…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (6) — In this life that we may die, therefore we are born; and we marry to the end that which death consumes, birth may replenish; therefore where the law of death is taken away, the cause of birth is taken away likewise.vatican.va
Hilary of Poitiers on Matthew 22:23–33 — It had been enough to have cut off this opinion of the Sadducees of sensual enjoyment, that where the function ceased, the empty pleasure of the body accompanying it ceased also; but He adds, “But are as the Angels…vatican.va
John Chrysostom on Matthew 22:23–33 (2) — Which is an apt reply to their question. For their reason for judging that there would be no resurrection, was that they supposed that their condition when risen would be the same; this reason then He removes by…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (7) — It should be noted, that when He spoke of fasting, alms, and other spiritual virtues, He did not bring in the comparison of Angels, but only here where He speaks of the ceasing of marriage. For as all acts of the…vatican.va
Jerome on Matthew 22:23–33 (5) — This that is added, “But are as the Angels of God in heaven,” is an assurance that our conversation in heaven shall be spiritual.vatican.va
Dionysius the Areopagite on Matthew 22:23–33 — For then when we shall be incorruptible and immortal, by the visible presence of God Himself we shall be filled with most chaste contemplations, and shall share the gift of light to the understanding in our…vatican.va
Hilary of Poitiers on Matthew 22:23–33 (2) — The same cavil that the Sadducees here offer respecting marriage is renewed by many who ask in what form the female sex shall rise again. But what the authority of Scripture leads us to think concerning the Angels,…vatican.va
Augustine of Hippo on Matthew 22:23–33 (3) — To me they seem to think most justly, who doubt not that both sexes shall rise again. For there shall be no desire which is the cause of confusion, for before they had sinned they were naked; and that nature which…vatican.va
Jerome on Matthew 22:23–33 (6) — For none could say of a stone and a tree or inanimate things, that they shall not marry nor be given in marriage, but of such things only as having capacity for marriage, shall yet in a sort not marry.vatican.va
Rabanus Maurus on Matthew 22:23–33 — These things which are spoken concerning the conditions of the resurrection He spoke in answer to their enquiry, but of the resurrection itself He replies aptly against their unbelief.vatican.va
John Chrysostom on Matthew 22:23–33 (3) — And because they had put forward Moses in their Question, He confutes them by Moses, adding, “But concerning the resurrection of the dead, have ye not read.”vatican.va
Jerome on Matthew 22:23–33 (7) — In proof of the resurrection there were many plainer passages which He might have cited; among others that of Isaiah, “The dead shall be raised; they that are in the tombs shall rise again:” [Isa 26:29, Septuagint]…vatican.va
John Chrysostom on Matthew 22:23–33 (4) — How then is it said in another place, “Whether we live or die, we are the Lord’s.” [Rom 14:8] This which is said here differs from that. The dead are the Lord’s, those, that is, who are to live again, not those who…vatican.va
Hilary of Poitiers on Matthew 22:23–33 (3) — It should be further considered, that this was said to Moses at a time when those holy Patriarchs had gone to their rest. They therefore of whom He was the God were in being; for they could have had nothing, if they…vatican.va
Origen on Matthew 22:23–33 (3) — God moreover is He who says, “I am that I am;” [Ex 3:14] so that it is impossible that He should be called the God of those who are not. And see that He said not, I am the God of Abraham, Isaac, and Jacob, but “The…vatican.va
Augustine of Hippo on Matthew 22:23–33 (4) — Seasonably may we confute the Manichaeans by this same passage by which the Sadducees were then confuted, for they too, though in another manner, deny the resurrection.vatican.va
Augustine of Hippo on Matthew 22:23–33 (5) — God is therefore called in particular “The God of Abraham, the God of Isaac, and the God of Jacob,” because in these three are expressed all the modes of begetting the sons of God. For God begets most times of a good…vatican.va
Pseudo-Chrysostom on Matthew 22:23–33 (8) — And see how the assault of the Jews against Christ becomes more faint. Their first challenge was in a threatening tone, “By what authority doest thou these things,” to oppose which firmness of spirit was needed.…vatican.va
Remigius of Auxerre on Matthew 22:23–33 — Not the Sadducees but the multitudes were astonished. This is daily done in the Church; when by Divine inspiration the adversaries of the Church are overcome, the multitude of the faithful rejoice.vatican.va

Matthew 22:34–40

Origen on Matthew 22:34–40 — Jesus had put the Sadducees to silence, to shew that the tongue of falsehood is silenced by the brightness of truth. For as it belongs to the righteous man to be silent when it is good to be silent, and to speak when…vatican.va
Jerome on Matthew 22:34–40 — The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus.vatican.va
Pseudo-Chrysostom on Matthew 22:34–40 — Or the Pharisees meet together, that their numbers may silence Him whom their reasonings could not confute; thus, while they array numbers against Him, shewing that truth failed them; they said among themselves, Let…vatican.va
Origen on Matthew 22:34–40 (2) — All who thus ask questions of any teacher to try him, and not to learn of him, we must regard as brethren of this Pharisee, according to what is said below, “Inasmuch as ye have done it unto one of the least of mine,…vatican.va
Augustine of Hippo on Matthew 22:34–40 — Let no one find a difficulty in this, that Matthew speaks of this man as putting his question to tempt the Lord, whereas Mark does not mention this, but concludes with what the Lord said to him upon his answering…vatican.va
Origen on Matthew 22:34–40 (3) — He said “Master” tempting Him, for none but a disciple would thus address Christ. Whoever then does not learn of the Word, nor yields himself wholly up to it, yet calls it Master, he is brother to this Pharisee thus…vatican.va
Pseudo-Chrysostom on Matthew 22:34–40 (2) — He who now enquires for the greatest commandment had not observed the least. He only ought to seek for a higher righteousness who has fulfilled the lower.vatican.va
Jerome on Matthew 22:34–40 (2) — Or he enquires not for the sake of the commands, but which is the first and great commandment, that seeing all that God commands is great, he may have occasion to cavil whatever the answer be.vatican.va
Pseudo-Chrysostom on Matthew 22:34–40 (3) — But the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, “Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt…vatican.va
Augustine of Hippo on Matthew 22:34–40 (2) — Or otherwise; You are commanded to love God “with all thy heart,” that your whole thoughts — “with all thy soul,” that your whole life — “with all thy mind,” that your whole understanding — may be given to Him from…vatican.va
Glossa Ordinaria on Matthew 22:34–40 — Or, “with all thy heart,” i.e. understanding; “with all thy soul,” i.e. thy will; “with all thy mind,” i.e. memory; so you shall think, will, remember nothing contrary to Him.vatican.va
Origen on Matthew 22:34–40 (4) — Or otherwise; “With all thy heart,” that is, in all recollection, act, thought; “with all thy soul,” to be ready, that is, to lay it down for God’s religion; “with all thy mind,” bringing forth nothing but what is of…vatican.va
Augustine of Hippo on Matthew 22:34–40 (3) — He that loves men ought to love them either because they are righteous, or that they may be righteous; and so also ought he to love himself either for that he is, or that he may be righteous. And thus without peril…vatican.va
Augustine of Hippo on Matthew 22:34–40 (4) — But if even yourself you ought not to love for your own sake, but because of Him in whom is the rightful end of your love, let not another man be displeased that you love even him for God’s sake. Whoso then rightly…vatican.va
Pseudo-Chrysostom on Matthew 22:34–40 (4) — But who loves man is as who loves God; for man is God’s image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first.vatican.va
Hilary of Poitiers on Matthew 22:34–40 — Or otherwise; That the second command is like the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, “On…vatican.va
Augustine of Hippo on Matthew 22:34–40 (5) — “Hang,” that is, refer thither as their end.vatican.va
Rabanus Maurus on Matthew 22:34–40 — For to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour.vatican.va
Origen on Matthew 22:34–40 (5) — Or, because he that has fulfilled the things that are written concerning the love of God and our neighbour, is worthy to receive from God the great reward, that he should be enabled to understand the Law and the…vatican.va
Augustine of Hippo on Matthew 22:34–40 (6) — Since there are two commandments, the love of God and the love of our neighbour, on which hang the Law and the Prophets, not without reason does Scripture put one for both; sometimes the love of God; as in that, “We…vatican.va
Augustine of Hippo on Matthew 22:34–40 (7) — But since the Divine substance is more excellent and higher than our nature, the command to love God is distinct from that to love our neighbour. But if by yourself, you understand your whole self, that is both your…vatican.va

Matthew 22:41–46

John Chrysostom on Matthew 22:41–46 — He first asked His disciples what others said of Christ, and then what they themselves said; but not so to these. For they would have said that He was a deceiver, and wicked. They thought that Christ was to be mere…vatican.va
Jerome on Matthew 22:41–46 — This passage is out of the 109th Psalm. Christ is therefore called David’s Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly…vatican.va
Remigius of Auxerre on Matthew 22:41–46 — That He says, “Sit thou on my right hand,” is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the…vatican.va
Pseudo-Chrysostom on Matthew 22:41–46 — I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for according to the flesh He was truly David’s Son, but his Lord according to His Godhead.vatican.va
John Chrysostom on Matthew 22:41–46 (2) — But He rests not with this, but that they may fear, He adds, “Till I make thine enemies thy footstool;” that at least by terror He might gain them.vatican.va
Origen on Matthew 22:41–46 — For God puts Christ’s enemies as a footstool beneath His feet, for their salvation as well as their destruction.vatican.va
Remigius of Auxerre on Matthew 22:41–46 (2) — But “till” is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.vatican.va
Glossa Ordinaria on Matthew 22:41–46 — That it is by the Father that the enemies are put under the Son, denotes not the Son’s weakness, but the union of His nature with His Father. For the Son also puts under Him the Father’s enemies, when He glorifies…vatican.va
Jerome on Matthew 22:41–46 (2) — This question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord…vatican.va
John Chrysostom on Matthew 22:41–46 (3) — This conclusion He put to their questionings, as final, and sufficient to stop their mouth. Henceforward accordingly they held their peace, not by their own good-will, but from not having aught to say.vatican.va
Origen on Matthew 22:41–46 (2) — For had their question sprung of desire to know, He would never have proposed to them such things as should have deterred them from asking further.vatican.va
Rabanus Maurus on Matthew 22:41–46 — Hence we learn that the poison of jealousy may be overcome, but can hardly of itself rest at peace.vatican.va

Scripture cited · 19 verses

Genesis 15:15 · Genesis 25:8 · Exodus 3:14 · Exodus 7:16 · Psalm 11:5 · Psalm 24:1 · Daniel 12:2 · Matthew 10:5 · Matthew 25:40 · Mark 12:34 · Acts 23:8 · Romans 2:14 · Romans 8:28 · Romans 10:3 · Romans 13:10 · Romans 14:8 · 1 Corinthians 1:24 · Galatians 5:14 · 1 Timothy 4:3

Matthew 22

Passages · 151

Matthew 22:1–14

Matthew 22:15–22

Matthew 22:23–33

Matthew 22:34–40

Matthew 22:41–46

Scripture cited · 19 verses

Connections

Part of · 1

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