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Saint Thomas Aquinas, Carlo Crivelli

Matthew 23

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

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Thomas Aquinas · Catena Aurea · Chapter 23

Passages · 134

Matthew 23:1–4

  • Pseudo-Chrysostom on Matthew 23:1–4 — When the Lord had overthrown the Priests by His answer, and shewn their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set…vatican.va
  • Origen on Matthew 23:1–4 — The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ’s disciples, the rest are only His people. And…vatican.va
  • Pseudo-Chrysostom on Matthew 23:1–4 (2) — But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest…vatican.va
  • John Chrysostom on Matthew 23:1–4 — But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, “All therefore whatsoever they say unto you, that observe and do,” for they speak…vatican.va
  • Origen on Matthew 23:1–4 (2) — But if the Scribes and Pharisees who sit in Moses’ seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they…vatican.va
  • Pseudo-Chrysostom on Matthew 23:1–4 (3) — But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the…vatican.va
  • John Chrysostom on Matthew 23:1–4 (2) — Look with what He begins His reproof of them, “For they say, and do not.” Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause;…vatican.va
  • Pseudo-Chrysostom on Matthew 23:1–4 (4) — And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, “Why seek ye to put a yoke upon the neck of the disciples,…vatican.va
  • Glossa Ordinaria on Matthew 23:1–4 — Or, “bind burdens,” that is, gather traditions from all sides, not to aid, but to burden the conscience.vatican.va
  • Jerome on Matthew 23:1–4 — But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high…vatican.va
  • Pseudo-Chrysostom on Matthew 23:1–4 (5) — Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy’s shoulders a burden more…vatican.va

Matthew 23:5–12

  • John Chrysostom on Matthew 23:5–12 — The Lord bad charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 — Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness,…vatican.va
  • Origen on Matthew 23:5–12 — And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ’s disciples fulfil the Law in things secret, being…vatican.va
  • John Chrysostom on Matthew 23:5–12 (2) — Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, “all their works.” And not only in great things but in some things trivial they were…vatican.va
  • Jerome on Matthew 23:5–12 — For the Lord, when He had given the commandments of the Law through Moses, added at the end, “And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes;” [Deut. 6:8] the meaning of…vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (2) — But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of…vatican.va
  • Jerome on Matthew 23:5–12 (2) — Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; “For they love the uppermost rooms at feasts, and the chief seats…vatican.va
  • Rabanus Maurus on Matthew 23:5–12 — It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they…vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (3) — For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain…vatican.va
  • John Chrysostom on Matthew 23:5–12 (3) — Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in…vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (4) — They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our bead; and in place, that the…vatican.va
  • Rabanus Maurus on Matthew 23:5–12 (2) — And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses’ seat, seek to be called Rabbi by men.vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (5) — That is, they wish to be called, not to be such; they desire the name, and neglect the duties.vatican.va
  • Origen on Matthew 23:5–12 (2) — And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled…vatican.va
  • John Chrysostom on Matthew 23:5–12 (4) — Or otherwise; Of the foregoing things with which He had charged the Pharisees, He now passes over many as of no weight, and such as His disciples needed not to be instructed in; but that which was the cause of all…vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (6) — “Be not ye called Rabbi,” that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if…vatican.va
  • Hilary of Poitiers on Matthew 23:5–12 — And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.vatican.va
  • Jerome on Matthew 23:5–12 (3) — All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by…vatican.va
  • Pseudo-Chrysostom on Matthew 23:5–12 (7) — “And call no man your Father upon earth;” because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted…vatican.va
  • Origen on Matthew 23:5–12 (3) — But who calls no man father upon earth? He who in every action done as before God, says, “Our Father, which art in Heaven.”vatican.va
  • Glossa Ordinaria on Matthew 23:5–12 — Because it was clear who was the Father of all, by this which was said, “Which art in Heaven,” He would teach them who was the Master of all, and therefore repeats the same command concerning a master, “Neither be ye…vatican.va
  • John Chrysostom on Matthew 23:5–12 (5) — Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.vatican.va
  • Jerome on Matthew 23:5–12 (4) — It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is…vatican.va
  • John Chrysostom on Matthew 23:5–12 (6) — Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; “He that is greatest among you shall be your servant.”vatican.va
  • Origen on Matthew 23:5–12 (4) — Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, “He that is greatest among you,…vatican.va
  • Remigius of Auxerre on Matthew 23:5–12 — Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.vatican.va

Matthew 23:13

  • Origen on Matthew 23:13 — Christ is truly the Son of that God Who gave the Law; after the example of the blessings pronounced in the Law, did Himself pronounce the blessings of them that are saved; and also after the cursings of the Law, He…vatican.va
  • Pseudo-Chrysostom on Matthew 23:13 — By “the kingdom of heaven” is meant the Scriptures, because in them the kingdom of heaven is lodged; the understanding of these is the door. Or “the kingdom of heaven” is the blessedness of heaven, and the door…vatican.va
  • Origen on Matthew 23:13 (2) — The Pharisees and the Scribes then would neither enter in, nor hear Him who said, “By me if any man enter in he shall be saved;” [John 10:9] nor would they suffer those to enter in, who were able to have believed…vatican.va

Matthew 23:14

  • John Chrysostom on Matthew 23:14 — Next the Lord rebukes them for their g1uttony, and what was the worst, that not from the rich but from widows they took wherewith to fill their bellies, thus burdening the poverty of those whom they should have relieved.vatican.va
  • Glossa Ordinaria on Matthew 23:14 — “Devour widows’ houses,” that is, your superstitions have this only aim, namely, to make a gain of the people that are put under you.vatican.va
  • Pseudo-Chrysostom on Matthew 23:14 — The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And…vatican.va
  • John Chrysostom on Matthew 23:14 (2) — The manner of this plundering is grievous, for they make long prayers. Every one who does evil deserves punishment; but be who takes occasion for his offence from religion, deserves more severe punishment; “Therefore…vatican.va
  • Pseudo-Chrysostom on Matthew 23:14 (2) — First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God’s arms in the Devil’s service, that iniquity may be loved while…vatican.va
  • Hilary of Poitiers on Matthew 23:14 — Or, because their observance of the kingdom of heaven proceeds hence, that they may keep up their practice of going about to widows’ houses, they shall therefore receive the heavier judgment, as having their own sin…vatican.va
  • Glossa Ordinaria on Matthew 23:14 (2) — Or, because “the servant that knew his Lords will and did it not, shall be beaten with many stripes.” [Luke 12:47]vatican.va

Matthew 23:15

  • John Chrysostom on Matthew 23:15 — This the next charge against them is, that they are unequal to the salvation of many, seeing they need so much labour to bring one to salvation; and not only are they slack in conversion, but destroy even those whom…vatican.va
  • Hilary of Poitiers on Matthew 23:15 — That they compass sea and land signifies that throughout the whole world they shall be enemies of Christ’s Gospel, and shall bring men under the yoke of the Law against the justification of faith. There were…vatican.va
  • Origen on Matthew 23:15 — For all who Judaize since the coming of the Saviour, are taught to follow the temper of those who cried at that time, “Crucify, crucify him.”vatican.va
  • Hilary of Poitiers on Matthew 23:15 (2) — And be becomes the child of a twofold punishment, because he has not obtained remission of his Gentile sins, and because he has joined the society of those who persecuted Christ.vatican.va
  • Jerome on Matthew 23:15 — Or otherwise; The Scribes and Pharisees compassed the whole world to make proselytes of the Gentiles, that is, to mix the uncircumcised stranger with the people of God.vatican.va
  • Pseudo-Chrysostom on Matthew 23:15 — And that not of compassion from desire to save him whom they taught, but either from covetousness, that the greater number of worshippers might increase the number of offerings made in sacrifice, or out of vain…vatican.va
  • Gregory the Great on Matthew 23:15 — But forasmuch as hypocrites though they do ever crooked things, yet cease not to speak light things, and thus by their good instructions beget sons, but are not able to bring them up by good life, but the more they…vatican.va
  • Augustine of Hippo on Matthew 23:15 — This He said not because proselytes were circumcised, but because they imitated the lives of those from following whom He bad prohibited His disciples, saying, “Do ye not after their works.” [Matt 23:3] Two things…vatican.va
  • Jerome on Matthew 23:15 (2) — Or, because before while he was a Gentile he erred in ignorance, and was only a child of hell; but seeing the vices of his masters, and understanding that they destroyed in their actions what they taught in words, he…vatican.va
  • Pseudo-Chrysostom on Matthew 23:15 (2) — Or, because while he was a worshipper of idols, he observed righteousness even because of men; but when he became a Jew, prompted by the example of evil teachers, he became worse than his teachers.vatican.va
  • John Chrysostom on Matthew 23:15 (2) — For a disciple imitates a virtuous master, but goes beyond a vicious one.vatican.va
  • Jerome on Matthew 23:15 (3) — He is called a child of hell in the same way as one is said to be a child of perdition, and a child of this world; every man is called the son of him whose works he does.vatican.va
  • Origen on Matthew 23:15 (2) — From this place we learn that there will be a difference of torment in hell, seeing one is here said to be singly a child of hell, another twofold. And we ought to consider here whether it is possible that a man…vatican.va

Matthew 23:16–22

  • Jerome on Matthew 23:16–22 — As by making broad phylacteries and fringes they sought after the reputation of sanctity, and made this again a means of gain, so now He charges them with being teachers of wickedness by their fraudulent pretence of…vatican.va
  • Pseudo-Chrysostom on Matthew 23:16–22 — The temple pertains to God’s glory, and to man’s spiritual salvation, but the gold of the temple though it pertains to the glory of God, yet does it more so to the delight of man, and the profit of the Priests. The…vatican.va
  • Jerome on Matthew 23:16–22 (2) — Again, if one swore by the altar, none held him guilty of perjury; but if be swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all…vatican.va
  • Glossa Ordinaria on Matthew 23:16–22 — And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the…vatican.va
  • Origen on Matthew 23:16–22 — In like manner the custom which the Jews had of swearing by the Heaven He reprobates. For they did not, as they supposed, avoid the danger of taking an oath by God, because, “Whoso sweareth by heaven, sweareth by the…vatican.va
  • Glossa Ordinaria on Matthew 23:16–22 (2) — For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.vatican.va
  • Origen on Matthew 23:16–22 (2) — Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the…vatican.va
  • Hilary of Poitiers on Matthew 23:16–22 — For since Christ is come, reliance upon the Law is vain; for not Christ by the Law, but the Law by Christ, is sanctified, in whom it rests as on a seat or throne; so are they fools and blind, who, overlooking the…vatican.va
  • Augustine of Hippo on Matthew 23:16–22 — The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.vatican.va

Matthew 23:23–24

  • John Chrysostom on Matthew 23:23–24 — The Lord had said above that they bound heavy burdens upon others, which they themselves would not touch; He now again shews how they aimed at being correct in little things, but neglected weighty matters.vatican.va
  • Jerome on Matthew 23:23–24 — The Lord had commanded, that for the maintenance of the Priests and Levites, whose portion was the Lord, tithes of every thing should be offered in the temple. Accordingly, the Pharisees (to dismiss mystical…vatican.va
  • Pseudo-Chrysostom on Matthew 23:23–24 — Or, because these covetous Priests, when any one did not bring his tithes of the smallest thing, made it a matter of grave reprehension; but when one injured his neighbour or sinned against God, they were at no pains…vatican.va
  • Origen on Matthew 23:23–24 — But because it was possible that some, hearing the Lord speak thus, might thereupon neglect paying tithes of small things, He prudently adds, “These things ought ye to have done,” (i.e. justice, mercy, and faith,)…vatican.va
  • Remigius of Auxerre on Matthew 23:23–24 — In these words the Lord shews that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin,…vatican.va
  • Hilary of Poitiers on Matthew 23:23–24 — And because it was much less guilt to omit the tithing of herbs than a duty of benevolence, the Lord derides them, “Ye blind guides, which strain out a gnat, and swallow a camel.”vatican.va
  • Jerome on Matthew 23:23–24 (2) — The camel I suppose to mean the weighty precepts, judgment, mercy, and faith; the gnat, the tithing of mint, anise, and cummin, and other valueless herbs. The greater of God’s commands we “swallow” and overlook, but…vatican.va
  • Origen on Matthew 23:23–24 (2) — Or, “straining out a gnat,” that is, putting from them small sins; “swallowing a camel,” that is, committing great sins, which He calls camels, from the size and distorted shape of that animal. Morally, The Scribes…vatican.va
  • Gregory the Great on Matthew 23:23–24 — Or otherwise; The gnat stings while it hums; the camel bows its back to receive its load. The Jews then “strained off the gnat,” when they prayed to have the seditious robber released to them; and they swallowed the…vatican.va

Matthew 23:25–26

  • Jerome on Matthew 23:25–26 — In different words, but to the same purport as before, He reproves the hypocrisy and dissimulation of the Pharisees, that they shewed one face to men abroad, but wore another at home. He means not here, that their…vatican.va
  • Pseudo-Chrysostom on Matthew 23:25–26 — Or, He means that the Jews whenever they were to enter the temple or to offer sacrifice, or on any festivals, used to wash themselves, their clothes, and their vessels, but none cleansed himself from his sins; but…vatican.va
  • Hilary of Poitiers on Matthew 23:25–26 — He therefore is reproving those who, pursuing an ostentation of useless scrupulosity, neglected the discharge of useful morality. For it is the inside of the cup that is used; if that be foul, what profit is it to…vatican.va
  • Pseudo-Chrysostom on Matthew 23:25–26 (2) — This He speaks not of the cup and platter of sense, but of that of the understanding, which may be pure before God, though it have never touched water; but if it have sinned, then though the water of the whole ocean…vatican.va
  • John Chrysostom on Matthew 23:25–26 — Note, that speaking of tithes He said, “These things ought ye to have done, and not to leave the other undone:” for tithes are a kind of alms, and what wrong is it to give alms? Yet said He it not to enforce a legal…vatican.va
  • Origen on Matthew 23:25–26 — This discourse instructs us that we should hasten to become righteous, not to seem so. For whoso seeks to be thought so, cleanses the outside, and has care of the things that are seen, but neglects the heart and…vatican.va

Matthew 23:27–28

  • Origen on Matthew 23:27–28 — As above they are said to be “full of extortion and excess,” so here they are “full of hypocrisy and iniquity,” and are likened to dead men’s bones, and all uncleanness.vatican.va
  • Pseudo-Chrysostom on Matthew 23:27–28 — Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of…vatican.va
  • Jerome on Matthew 23:27–28 — Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men’s bones. Thus crooked teachers who teach one thing and do another, affect…vatican.va
  • Origen on Matthew 23:27–28 (2) — For all feigned righteousness is dead, forasmuch as it is not done for God’s sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man…vatican.va
  • Gregory the Great on Matthew 23:27–28 — But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.vatican.va
  • Pseudo-Chrysostom on Matthew 23:27–28 (2) — But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer…vatican.va

Matthew 23:29–31

  • Jerome on Matthew 23:29–31 — By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death.vatican.va
  • Origen on Matthew 23:29–31 — Without just cause He seems to utter denunciations against those who build the sepulchres of the Prophets; for so far what they did was praiseworthy; how then do they deserve this “woe”?vatican.va
  • John Chrysostom on Matthew 23:29–31 — He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing…vatican.va
  • Pseudo-Chrysostom on Matthew 23:29–31 — Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come; O foolish man,…vatican.va
  • Jerome on Matthew 23:29–31 (2) — Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory.vatican.va
  • Pseudo-Chrysostom on Matthew 23:29–31 (2) — What they thought in their hearts, that they spoke by their deeds. Christ lays bare here the natural habit of all wicked men; each readily apprehends the other’s fault, but none his own; for in another’s case each…vatican.va
  • John Chrysostom on Matthew 23:29–31 (2) — What kind of accusation is this, to call one the son of a murderer, who partakes not in his father’s disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in…vatican.va
  • Pseudo-Chrysostom on Matthew 23:29–31 (3) — The character of the parents is a witness to the sons; if the father be good and the mother bad, or the reverse, the children may follow sometimes one, sometimes the other. But when both are the same, it very rarely…vatican.va
  • Origen on Matthew 23:29–31 (2) — And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical…vatican.va

Matthew 23:32–36

  • John Chrysostom on Matthew 23:32–36 — He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shews that they were like them in wickedness, and that was false that they said, “If we…vatican.va
  • Pseudo-Chrysostom on Matthew 23:32–36 — He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me…vatican.va
  • Origen on Matthew 23:32–36 — They fill up the measure of their fathers’ sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them.vatican.va
  • Hilary of Poitiers on Matthew 23:32–36 — Because then they will fill up the measure of their fathers’ purposes, therefore are they “serpents, and an offspring of vipers.”vatican.va
  • Jerome on Matthew 23:32–36 — The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers.vatican.va
  • Pseudo-Chrysostom on Matthew 23:32–36 (2) — He calls them “offspring of vipers,” because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their…vatican.va
  • Hilary of Poitiers on Matthew 23:32–36 (2) — That is, the Apostles, who, as foretelling things to come, are “Prophets;” as having knowledge of Christ, are “wise men;” as understanding the Law, are “Scribes.”vatican.va
  • Jerome on Matthew 23:32–36 (2) — Or, as the Apostle writes to the Corinthians [marg. note: 1 Cor 12] that there are various gifts among Christ’s disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak;…vatican.va
  • Origen on Matthew 23:32–36 (2) — Or the Scribes who are sent by Christ, are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions. The…vatican.va
  • John Chrysostom on Matthew 23:32–36 (2) — Then to shew them that they should not do this without punishment, He holds out an unspeakable terror over them, “That upon you may come all the righteous blood.”vatican.va
  • Rabanus Maurus on Matthew 23:32–36 — That is, all the vengeance due for the shedding of the blood of the righteous.vatican.va
  • Jerome on Matthew 23:32–36 (3) — Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which…vatican.va
  • Origen on Matthew 23:32–36 (3) — A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour’s birth, going into the…vatican.va
  • Jerome on Matthew 23:32–36 (4) — But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, [2 Chron 24:21] that is,…vatican.va
  • Remigius of Auxerre on Matthew 23:32–36 — It should be enquired too how He says, “to the blood of Zacharias,” since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest…vatican.va
  • John Chrysostom on Matthew 23:32–36 (3) — Moreover, He names Abel, to shew that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the…vatican.va
  • Origen on Matthew 23:32–36 (4) — Zacharias is interpreted ‘The memory of God.’ Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the…vatican.va
  • John Chrysostom on Matthew 23:32–36 (4) — And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that…vatican.va
  • Glossa Ordinaria on Matthew 23:32–36 — He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.vatican.va
  • Jerome on Matthew 23:32–36 (5) — The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, “The generation of the righteous shall be blessed.” [Ps 112:2] And of the bad it is…vatican.va
  • John Chrysostom on Matthew 23:32–36 (5) — Otherwise; Because He delayed the punishment of hell which He bad threatened them with, He pronounces against them threats of present evil, saying, “All these things shall come upon this generation.”vatican.va
  • Pseudo-Chrysostom on Matthew 23:32–36 (3) — As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked…vatican.va
  • John Chrysostom on Matthew 23:32–36 (6) — For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.vatican.va

Matthew 23:37–39

  • John Chrysostom on Matthew 23:37–39 — The Lord next turns to address the city, desiring to instruct His bearers thereby. “O Jerusalem, Jerusalem:” this repetition of the name is a mark of compassion and intense love.vatican.va
  • Jerome on Matthew 23:37–39 — By “Jerusalem” He means not the stones and buildings, but the dwellers there, over whom He laments with the feeling of a Father.vatican.va
  • Pseudo-Chrysostom on Matthew 23:37–39 — Foreseeing the destruction of the city, and the blow it would receive from the Romans, He called to mind the blood of the saints which had been, and should yet be, shed in it. Thou killedst Esaias who was sent unto…vatican.va
  • John Chrysostom on Matthew 23:37–39 (2) — Having thus addressed her, and spoken of her cruel murders, He said, as justifying Himself, “How often would I have gathered thy children together?” as much as to say, Notwithstanding, these thy murders have not…vatican.va
  • Augustine of Hippo on Matthew 23:37–39 — This species has the greatest affection for its brood, insomuch that when they are sick the mother sickens also; and what you will hardly find in any other animal, it will fight against the kite, protecting its young…vatican.va
  • Origen on Matthew 23:37–39 — He calls them children of Jerusalem, just as we call each generation of citizens the sons of the preceding generation. And He says, “How often,” though it is well known that once only did He teach the Jews in the…vatican.va
  • Rabanus Maurus on Matthew 23:37–39 — Let heretics then cease to assign to Christ a beginning from the Virgin; let them leave off to preach one God of the Law and another of the Prophets. Aug., Euch. 97:. Where is that omnipotence, by the which He did…vatican.va
  • John Chrysostom on Matthew 23:37–39 (3) — Then He threatens the punishment of which they were ever in fear, to wit, the overthrow of the city and temple, saying, “Behold, your house is left unto you desolate.”vatican.va
  • Pseudo-Chrysostom on Matthew 23:37–39 (2) — As the body, when the spirit departs, first becomes cold, and then decays and decomposes; so also your temple, when God’s Spirit shall have withdrawn, shall be first filled with strife and anarchy, and after shall…vatican.va
  • Origen on Matthew 23:37–39 (2) — In like manner to all such as would not be gathered under His wings Christ speaks this threat; “Behold, your house is left unto you desolate;” i.e. your soul and your body. But if any one of you will not be gathered…vatican.va
  • Jerome on Matthew 23:37–39 (2) — “I say unto you, Ye shall not see Me, &c.” That is to say, Unless ye shall do penitence, and shall confess that I am He of whom the Prophets have spoken, the Son of the Almighty Father, ye shall not see My face. Thus…vatican.va
  • John Chrysostom on Matthew 23:37–39 (4) — Otherwise; In this He covertly alludes to His second coming, when surely they shall worship Him. “Henceforth,” means from the time of His crucifixion.vatican.va

Scripture cited · 14 verses

Numbers 15:39 · Deuteronomy 6:8 · 2 Chronicles 24:21 · Psalm 82:6 · Psalm 112:2 · Ecclesiastes 12:7 · Matthew 23:3 · Luke 12:47 · Luke 22:27 · John 10:9 · Acts 15:10 · Acts 15:19 · Romans 2:29 · 1 Corinthians 1:25

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