Catena Fidei

Thomas Aquinas · Catena Aurea · Chapter 25

Passages · 165

Matthew 25:1–13

Hilary of Poitiers on Matthew 25:1–13 — “Then,” because all this discourse is concerning the great day of the Lord, concerning which He had been speaking before.vatican.va
Gregory the Great on Matthew 25:1–13 — By “the kingdom of heaven” is meant the present Church, as in that, “The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend.” [Matt 13:41]vatican.va
Jerome on Matthew 25:1–13 — This parable of the ten foolish and the ten wise virgins, some interpret literally of virgins, of whom there are according to the Apostle [marg. note: 1 Cor 7] some who are virgins both in body and in thought, others…vatican.va
Gregory the Great on Matthew 25:1–13 (2) — For in each of the five senses of the body there is a double instrument, and the number five doubled makes ten. And because the company of the faithful is gathered out of both sexes, the Holy Church is described as…vatican.va
John Chrysostom on Matthew 25:1–13 — And He employs the character virgins in this parable to shew, that though virginity be a great thing, yet if it be not accompanied by works of mercy, it shall be cast out with the adulterers.vatican.va
Origen on Matthew 25:1–13 — Or, The understandings of all who have received the word of God are virgins. For such is the word of God, that of its purity it imparts to all, who by its teaching have departed from the worship of idols, and have…vatican.va
Hilary of Poitiers on Matthew 25:1–13 (2) — Or, “The bridegroom and the bride” represent our Lord God in the body, for the flesh is the bride of the spirit. “The lamps” are the light of bright souls which shine forth in the sacrament of baptism. [ed. note:…vatican.va
Augustine of Hippo on Matthew 25:1–13 — Or, “The lamps” which they carry in their hands are their works, of which it was said above, “Let your works shine before men.” [Matt 5:16]vatican.va
Origen on Matthew 25:1–13 (2) — They that believe rightly, and live righteously, are likened to the five wise ; they that profess the faith of Jesus, but prepare themselves not by good works to salvation, are likened to the five foolish.vatican.va
Jerome on Matthew 25:1–13 (2) — For there are five senses which hasten towards heavenly things, and seek after things above. Of sight, hearing, and touch, it is specially said, “That which we have heard, which we have seen with our eyes, and our…vatican.va
Augustine of Hippo on Matthew 25:1–13 (2) — Or, by the five virgins, is denoted a five-fold continence from the allurements of the flesh; for our appetite must be held from gratification of the eyes, ears, smell, taste, and touch. And as this continence may be…vatican.va
Origen on Matthew 25:1–13 (3) — And because the virtues are so linked together, that he who has one has all, so all the senses so follow one another, that all must be wise, or all foolish.vatican.va
Hilary of Poitiers on Matthew 25:1–13 (3) — Or, The five wise and five foolish are an absolute distinction between believers and unbelievers.vatican.va
Gregory the Great on Matthew 25:1–13 (3) — It is to be observed, that all have lamps, but all have not oil.vatican.va
Hilary of Poitiers on Matthew 25:1–13 (4) — The “oil” is the fruit of good works, the “vessels” are the human bodies in whose inward parts the treasure of a good conscience is to be laid up.vatican.va
Jerome on Matthew 25:1–13 (3) — The virgins that have oil are they who, besides their faith, have the ornament of good works - they that have not oil, are they that seem to confess with like faith, but neglect the works of virtue.vatican.va
Augustine of Hippo on Matthew 25:1–13 (3) — Or, The “oil” denotes joy, according to that, “God hath anointed thee with the oil of gladness.” [Ps 45:7] He then whose joy springs not from this that he is inwardly pleasing to God, has no oil with him; for they…vatican.va
John Chrysostom on Matthew 25:1–13 (2) — Or, The “oil” denotes charity, alms, and every aid rendered to the needy; the lamps denote the gifts of virginity; and He calls them “foolish,” because after having gone through the greater toil, they lost all for…vatican.va
Origen on Matthew 25:1–13 (4) — Or, The “oil” is the word of teaching, with which the vessels of souls are filled ; for what gives so great content as moral discourse, which is called the oil of light. The “wise” took with them of this oil, as much…vatican.va
Augustine of Hippo on Matthew 25:1–13 (4) — For there die of both kinds of men in this interval of time before the resurrection of the dead, and the Lord’s coming shall be.vatican.va
Gregory the Great on Matthew 25:1–13 (4) — To sleep is to die, to slumber before sleep is to faint from salvation before death, because, by the burden of sickness we come to the sleep of death.vatican.va
Jerome on Matthew 25:1–13 (4) — Or, “They slumbered,” i.e. they were dead. And then follows, “And slept,” because they were to be afterwards wakened. “While the bridegroom tarried,” shews that no little time intervened between the Lord’s first and…vatican.va
Origen on Matthew 25:1–13 (5) — Or, Whilst the bridegroom “tarried,” and the Word comes not speedily to the consummation of this life, the senses suffer, slumbering and moving in the night of the world; and sleep, as energizing feebly, and with no…vatican.va
Jerome on Matthew 25:1–13 (5) — The Jews have a tradition that Christ will come at midnight, in like manner as in that visitation of Egypt, when the Paschal feast is celebrated, and the destroyer comes, and the Lord passes over our dwellings, and…vatican.va
Augustine of Hippo on Matthew 25:1–13 (5) — Or, “At midnight,” that is, when none knew or looked for it.vatican.va
Jerome on Matthew 25:1–13 (6) — Suddenly thus, as on a stormy night, and when all think themselves secure, at the hour when sleep is the deepest, the coming of Christ shall be proclaimed by the shout of Angels, and the trumpets of the Powers that…vatican.va
Hilary of Poitiers on Matthew 25:1–13 (5) — At the trumpet signal they go forth to meet the bridegroom alone, for then shall the two be one, that is, the flesh and God, when the lowliness of the flesh shall be transformed into spiritual glory.vatican.va
Augustine of Hippo on Matthew 25:1–13 (6) — Or, that the virgins go forth to meet the bridegroom alone, I think is to be understood that the virgins themselves constitute her who is called the bride - as we speak of the Christians flocking to the Church as…vatican.va
Origen on Matthew 25:1–13 (6) — Or, “At midnight,” that is, at the time of their most abandoned carelessness, “there was a great cry,” of the Angels, I suppose, desiring to arouse all men, those ministering spirits crying within in the senses of…vatican.va
Gregory the Great on Matthew 25:1–13 (5) — Or, “All the virgins arose,” that is, both elect and reprobate are roused from the sleep of death; they “trimmed their lamps,” that is, they reckon up to themselves their works for which they look to receive eternal…vatican.va
Augustine of Hippo on Matthew 25:1–13 (7) — They “trimmed their lamps,” that is, prepared to give an account of their deeds.vatican.va
Hilary of Poitiers on Matthew 25:1–13 (6) — Or, the trimming their lamps is the return of their souls into their bodies, and their light is the consciousness of good works that shines forth, which is contained in the vessels of the body.vatican.va
Gregory the Great on Matthew 25:1–13 (6) — The lamps of the foolish virgins go out, because the works which appeared outwardly to men to be bright, are dimmed within at the coming of the Judge. That they then beg oil of the wise virgins, what is it but that…vatican.va
Augustine of Hippo on Matthew 25:1–13 (8) — From habit, the mind seeks that which uses to give it pleasure. And these now seek from men, who see not the heart, witness to God, who sees the heart. But their lamps go out, because those, whose good works rest…vatican.va
Jerome on Matthew 25:1–13 (7) — Or, These virgins who complain that their lamps are gone out, shew that they are partially alight, yet have they not an unfailing light, nor enduring works. Whoso then has a virgin soul, and is a lover of chastity,…vatican.va
John Chrysostom on Matthew 25:1–13 (3) — Or otherwise ; These virgins were foolish, not only because they departed hence, lacking store of mercy, but because they deemed to receive it from those of whom they importunately begged it. For though nothing could…vatican.va
Jerome on Matthew 25:1–13 (8) — For these wise virgins do not answer thus out of covetousness, but out of fear. Wherefore, each man shall receive the recompense of his own works, and the virtues of one cannot atone for the vices of another in the…vatican.va
Hilary of Poitiers on Matthew 25:1–13 (7) — They that sell are the poor, who, needing the alms of the faithful, made them that recompense which they desire, selling in return for the relief afforded to their wants, a consciousness of good works. This is the…vatican.va
John Chrysostom on Matthew 25:1–13 (4) — You see then how great merchants the poor are to us; but the poor are not there, but here, and therefore we must store up oil here, that we may have it to use there when occasion shall require.vatican.va
Jerome on Matthew 25:1–13 (9) — And this oil is sold, and at a high cost, nor is it to be got without much toil; so that we understand it not of alms only, but of all virtues and counsels of the teachers.vatican.va
Origen on Matthew 25:1–13 (7) — Otherwise; Notwithstanding they were foolish, they yet understood that they must have light to go and meet the bridegroom, that all the lights of their senses might be burning. This also they discerned, that because…vatican.va
Augustine of Hippo on Matthew 25:1–13 (9) — Or we may suppose it not meant as advice what they should do, but as an indirect allusion to their fault. For flatterers sell oil, who by praising things false, and things unknown, lead souls astray, recommending to…vatican.va
Jerome on Matthew 25:1–13 (10) — But because the season for buying was now past, and the day of judgment was coming on, so that there was no room for penitence, they must not now lay up new works, but give an account of the old.vatican.va
Hilary of Poitiers on Matthew 25:1–13 (8) — “The marriage” is the putting on of immortality, and the joining together corruption and incorruption in a new union. Chrys.; That, “While they went to buy,” shews that even, if we should become merciful after death,…vatican.va
Origen on Matthew 25:1–13 (8) — Or, He says, “While they went to buy,” because there are men to be found who have neglected to learn any thing useful, till when, in the very end of their life, when they set themselves to learn, they are overtaken…vatican.va
Augustine of Hippo on Matthew 25:1–13 (10) — Or otherwise; “While they went to buy,” that is, while they turned themselves to things without, and sought to find pleasure in things they had been accustomed to, because they knew not inward joys, came He that…vatican.va
Jerome on Matthew 25:1–13 (11) — After the day of judgment, there is no more opportunity for good works, or for righteousness, and therefore it follows, “And the door was shut.”vatican.va
Augustine of Hippo on Matthew 25:1–13 (11) — When they have been taken in who have been changed into angelic being, all entrance into the kingdom of heaven is closed; after the judgment, there is no more place for prayers or merit. [marg. note: 1 Cor 15:51]vatican.va
Hilary of Poitiers on Matthew 25:1–13 (9) — Yet though the season of repentance is now past, the foolish virgins come and beg that entrance may be granted to them.vatican.va
Jerome on Matthew 25:1–13 (12) — Their worthy confession calling Him, “Lord, Lord,” is a mark of faith. But what avails it to confess with the mouth Him whom you deny with your works?vatican.va
Glossa Ordinaria on Matthew 25:1–13 — Grief at their exclusion extorts from them a repetition of this title of, “Lord;” they call not Him Father, whose mercy they despised in their lifetime.vatican.va
Augustine of Hippo on Matthew 25:1–13 (12) — It is not said that they bought any oil, and therefore we must suppose that all their delight in the praise of men being gone, they return in distress and affliction to implore God. But His severity, after judgment,…vatican.va
Jerome on Matthew 25:1–13 (13) — For “the Lord knoweth them that are his,” [2 Tim 2:19] and he that knoweth not shall not be known, and though they be virgins in purity of body, or in confession of the true faith, yet forasmuch as they have no oil,…vatican.va
Augustine of Hippo on Matthew 25:1–13 (13) — For indeed we know the day and the hour neither of that future time when the Bridegroom will come, nor of our own falling asleep each of us; if then we be prepared for this latter, we shall also be prepared when that…vatican.va
Augustine of Hippo on Matthew 25:1–13 (14) — There have not been wanting those who would refer these ten virgins to that coming of Christ, which takes place now in the Church; but this is not to be hastily held out, lest any thing should occur contradictory of it.vatican.va

Matthew 25:14–30

Glossa Ordinaria on Matthew 25:14–30 — In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.vatican.va
John Chrysostom on Matthew 25:14–30 — This parable is delivered against those who will not assist their neighbours either with money, or words, or in any other way, but hide all that they have.vatican.va
Gregory the Great on Matthew 25:14–30 — The man in travelling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign…vatican.va
Origen on Matthew 25:14–30 — He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, “Lo, I am with you always, even unto the end of the world,”…vatican.va
Jerome on Matthew 25:14–30 — Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says [marg. note 1 Cor…vatican.va
Origen on Matthew 25:14–30 (2) — Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things;…vatican.va
Gregory the Great on Matthew 25:14–30 (2) — Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.vatican.va
Glossa Ordinaria on Matthew 25:14–30 (2) — “And straightway took his journey,” not changing his place, but leaving them to their own freewill and choice of action.vatican.va
Jerome on Matthew 25:14–30 (2) — “He that had received five talents,” that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the…vatican.va
Gregory the Great on Matthew 25:14–30 (3) — There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country they teach rightly such things as they can, what they have gathered from things…vatican.va
Origen on Matthew 25:14–30 (3) — Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of…vatican.va
Hilary of Poitiers on Matthew 25:14–30 — Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.vatican.va
Gregory the Great on Matthew 25:14–30 (4) — Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandize. This their preaching bestowed upon both sexes is thus a talent…vatican.va
Origen on Matthew 25:14–30 (4) — Or, “gained other two,” that is, carnal instruction, and another yet a little higher.vatican.va
Hilary of Poitiers on Matthew 25:14–30 (2) — Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the Father, confessing our Lord Jesus Christ, to be both God and Man, both…vatican.va
Gregory the Great on Matthew 25:14–30 (5) — To hide one’s talent in the earth is to devote the ability we have received to worldly business.vatican.va
Origen on Matthew 25:14–30 (5) — Or otherwise; When you see one who has the power of teaching, and of benefitting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent…vatican.va
Hilary of Poitiers on Matthew 25:14–30 (3) — Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For…vatican.va
Origen on Matthew 25:14–30 (6) — And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. “After a long time,” that is, when He has sent forth such as are fitted to…vatican.va
John Chrysostom on Matthew 25:14–30 (2) — Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.vatican.va
Jerome on Matthew 25:14–30 (3) — “After a long time,” because there is a long interval between the Saviour’s ascension and His second coming.vatican.va
Gregory the Great on Matthew 25:14–30 (6) — This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others shall not be more severely judged by the Author of the world; the greater the gifts, the…vatican.va
Origen on Matthew 25:14–30 (7) — He who had received five talents comes first with boldness before his Lord.vatican.va
Gregory the Great on Matthew 25:14–30 (7) — And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.vatican.va
Rabanus Maurus on Matthew 25:14–30 — “Well done” is an interjection of joy; the Lord shewing us therein the joy with which He invites the servant who labours well to eternal bliss; of which the Prophet speaks, “In thy presence is fulness of joy.” [Ps 16:11]vatican.va
John Chrysostom on Matthew 25:14–30 (3) — “Thou good servant,” this he means of that goodness which is shewn towards our neighbour.vatican.va
Glossa Ordinaria on Matthew 25:14–30 (3) — “Faithful,” because he appropriated to himself none of those things which were his lord’s.vatican.va
Jerome on Matthew 25:14–30 (4) — He says, “Thou wast faithful in a few things,” because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.vatican.va
Gregory the Great on Matthew 25:14–30 (8) — The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to…vatican.va
Jerome on Matthew 25:14–30 (5) — What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord’s joy?vatican.va
John Chrysostom on Matthew 25:14–30 (4) — By this word “joy” He expresses complete blessedness.vatican.va
Augustine of Hippo on Matthew 25:14–30 — This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.vatican.va
Jerome on Matthew 25:14–30 (6) — The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of…vatican.va
Origen on Matthew 25:14–30 (8) — That He says of both these servants that they “came,” we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had,…vatican.va
Gregory the Great on Matthew 25:14–30 (9) — The servant who would not trade with his talent returns to his Lord with words of excuse.vatican.va
Jerome on Matthew 25:14–30 (7) — For truly that which is written, “To offer excuses excusing sins” [Ps. 141:4] happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly…vatican.va
Origen on Matthew 25:14–30 (9) — This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have…vatican.va
Jerome on Matthew 25:14–30 (8) — Also, by this which this servant dared to say, “Thou reapest where thou sowedst not,” we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.vatican.va
Gregory the Great on Matthew 25:14–30 (10) — But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and…vatican.va
Hilary of Poitiers on Matthew 25:14–30 (4) — Or, By this servant is understood the Jewish people which continues in the Law, and says, I was “afraid of thee,” as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it…vatican.va
Jerome on Matthew 25:14–30 (9) — But what he thought would be his excuse is turned into his condemnation. He calls him “wicked servant,” because he cavilled against his Lord; and “slothful,” because he would not double his talent; condemning his…vatican.va
Gregory the Great on Matthew 25:14–30 (11) — So then we see as well the peril of the teachers if they withhold the Lord’s money, as that of the hearers from whom is exacted with usury that they have heard, namely, that from what they have heard they should…vatican.va
Origen on Matthew 25:14–30 (10) — The Lord did not allow that He was “a hard man” as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and…vatican.va
Gregory the Great on Matthew 25:14–30 (12) — Let us hear now the sentence by which the Lord condemns the slothful servant, “Take away from him the talent, and give it to him that hath ten talents.”vatican.va
Origen on Matthew 25:14–30 (11) — The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.vatican.va
Gregory the Great on Matthew 25:14–30 (13) — It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two…vatican.va
Jerome on Matthew 25:14–30 (10) — Or, it is given to him who had gained five talents, that we may understand that though the Lord’s joy over the labour of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater…vatican.va
Gregory the Great on Matthew 25:14–30 (14) — Then follows a general sentence, “For to every one that hath shall be given, and he shall have abundance, but from him that hath not, even that which he seemeth to have shall be taken away.” For whosoever has charity…vatican.va
John Chrysostom on Matthew 25:14–30 (5) — Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavour in putting it to use acquires a larger share.vatican.va
Jerome on Matthew 25:14–30 (11) — Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by…vatican.va
Gregory the Great on Matthew 25:14–30 (15) — Or, Whoso has not charity, loses even those things which he seems to have received.vatican.va
Hilary of Poitiers on Matthew 25:14–30 (5) — And on those who have the privilege of the Gospels, the honour of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honour which seemed to be his through the Law.vatican.va
John Chrysostom on Matthew 25:14–30 (6) — The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.vatican.va
Origen on Matthew 25:14–30 (12) — “Into outer darkness,” where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one…vatican.va
Gregory the Great on Matthew 25:14–30 (16) — And thus for punishment he shall be cast into outer darkness who has of his own free will fallen into inward darkness.vatican.va
Jerome on Matthew 25:14–30 (12) — What is weeping and gnashing of teeth we have said above.vatican.va
John Chrysostom on Matthew 25:14–30 (7) — Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.vatican.va
Gregory the Great on Matthew 25:14–30 (17) — Let him then who has understanding look that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbour; and him who has the…vatican.va
Origen on Matthew 25:14–30 (13) — If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle’s words, “Woe is unto me if I preach not the Gospel.” [1 Cor 9:16]vatican.va

Matthew 25:31–45

Rabanus Maurus on Matthew 25:31–45 — After the parables concerning the end of the world the Lord proceeds to describe the manner of the judgment to come.vatican.va
John Chrysostom on Matthew 25:31–45 — To this most sweet section of Scripture which we cease not continually to ponder, let us now listen with all attention and compunction of spirit, for Christ does indeed clothe this discourse with more terrors and…vatican.va
Jerome on Matthew 25:31–45 — He who was within two days to celebrate the passover, to be delivered to the cross, and mocked by men, fitly now holds out the glory of His triumph, that He may overbalance the offences that were to follow by the…vatican.va
Augustine of Hippo on Matthew 25:31–45 — The wicked and they also who shall be set on His right hand shall see Him in human shape, for He shall appear in the judgment in that form which He took on Him from us; but it shall be afterwards that He shall be…vatican.va
Remigius of Auxerre on Matthew 25:31–45 — These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By “his majesty,” He means His divinity, in which He is equal to the Father and the Holy Spirit.vatican.va
Origen on Matthew 25:31–45 — Or, He shall come again with glory, that His body may be such as when He was transfigured on the mount. “His throne” is either certain of the more perfect of the Saints, of whom it is written, “For there are set…vatican.va
Augustine of Hippo on Matthew 25:31–45 (2) — He shall come down with the Angels whom He shall call from heavenly places to hold judgment.vatican.va
John Chrysostom on Matthew 25:31–45 (2) — “For all his Angels shall be with him” to bear witness to the things wherein they have administered to men’s salvation at His bidding.vatican.va
Augustine of Hippo on Matthew 25:31–45 (3) — Or, by Angels here He means men who shall judge with Christ; for Angels are messengers, and such we rightly understand all who have brought tidings of heavenly salvation to men.vatican.va
Remigius of Auxerre on Matthew 25:31–45 (2) — “And all nations shall be gathered before Him.” These words prove that the resurrection of men shall be real.vatican.va
Augustine of Hippo on Matthew 25:31–45 (4) — This gathering shall be executed by the ministry of Angels, as it is said in the Psalm, “Gather to him his saints.” [Ps 50:5]vatican.va
Origen on Matthew 25:31–45 (2) — Or, we need not understand this of a local gathering together, but that the nations shall be no more dispersed in divers and false dogmas concerning Him. For Christ’s divinity shall be manifested so that not even…vatican.va
John Chrysostom on Matthew 25:31–45 (3) — Or, He calls the one sheep and the other goats, to denote the unprofitableness of the one, and the fruitfulness of the other, for sheep are greatly productive in fleece, milk, and lambs.vatican.va
Glossa Ordinaria on Matthew 25:31–45 — Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.vatican.va
Jerome on Matthew 25:31–45 (2) — Also the goat is a salacious animal, and was the offering for sins in the Law; and He says not ‘she goats’ which can produce young, and “come up shorn from the washing. [Song of Solomon 4:2]vatican.va
John Chrysostom on Matthew 25:31–45 (4) — Then He separates them in place.vatican.va
Origen on Matthew 25:31–45 (3) — For the Saints who have wrought right works, shall receive in recompense of their right works the King’s right hand, at which is rest and glory; but the wicked for their evil and sinister deeds have fallen to the…vatican.va
Rabanus Maurus on Matthew 25:31–45 (2) — Or, they are called “blessed,” to whom an eternal blessing is due for their good deserts. He calls it the kingdom of His Father, ascribing the dominion of the kingdom to Him by whom Himself the King was begotten. For…vatican.va
John Chrysostom on Matthew 25:31–45 (5) — Observe that He says not ‘Receive,’ but “possess,” or “inherit,” as due to you from of old.vatican.va
Jerome on Matthew 25:31–45 (3) — This “prepared for you from the foundation of the world,” is to be understood as of the foreknowledge of God, with whom things to come are as already done.vatican.va
Augustine of Hippo on Matthew 25:31–45 (5) — Besides that kingdom of which He will say in the end, “Inherit the kingdom prepared for you,” though in a very inferior manner, the present Church is also called His kingdom, in the which we are yet in conflict with…vatican.va
Augustine of Hippo on Matthew 25:31–45 (6) — But one will say, I desire not to reign, it is enough for me that I be saved. Wherein they are deceived, first, because there is no salvation for those whose iniquity abounds; and, secondly, because if there be any…vatican.va
John Chrysostom on Matthew 25:31–45 (6) — For what the Saints obtain the boon of this heavenly kingdom He shews when He adds, “I was an hungred, and ye gave me to eat.”vatican.va
Remigius of Auxerre on Matthew 25:31–45 (3) — And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.vatican.va
Rabanus Maurus on Matthew 25:31–45 (3) — Mystically, He who with the bread of the word and the drink of wisdom refreshes the soul hungering and thirsting after righteousness, or admits into the home of our mother the Church him who is wandering in heresy or…vatican.va
Gregory the Great on Matthew 25:31–45 — These, to whom as they stand on His right hand the Judge at His coming shall say, “I was an hungred &c.” are they who are judged on the side of the elect, and who reign; who wash away the stains of their life with…vatican.va
Origen on Matthew 25:31–45 (4) — It is from humility that they declare themselves unworthy of any praise for their good deeds, not that they are forgetful of what they have done. But He shews them His close sympathy with His own.vatican.va
Rabanus Maurus on Matthew 25:31–45 (4) — “Lord, when saw we thee &c.” This they say not because they distrust the Lord’s words, but they are in amaze at so great exaltation, and at the greatness of their own glory; or because the good which they have done…vatican.va
Jerome on Matthew 25:31–45 (4) — It were indeed free to us to understand that it is Christ in every poor man whom we feed when he is hungry, or give drink to when he is thirsty, and so of other things; but when He says, “In that ye have done it to…vatican.va
John Chrysostom on Matthew 25:31–45 (7) — But if they are His brethren, why does He call them “the least?” Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should…vatican.va
Origen on Matthew 25:31–45 (5) — As He had said to the righteous, “Come ye,” so He says to the wicked, “Depart ye,” for they who keep God’s commandment are near to the Word, and are called that they may be made more near; but they are far from it,…vatican.va
Augustine of Hippo on Matthew 25:31–45 (7) — It is hence clear, that the same fire will be appropriated to the punishment of men and of daemons. If then it inflicts pain by corporeal touch, so as to produce bodily torment, how will there be in it any punishment…vatican.va
Origen on Matthew 25:31–45 (6) — Or it may be that fire is of such nature that it can burn invisible substances, being itself invisible, as the Apostle speaks, “The things which are seen are temporal, but the things which are not seen are eternal.”…vatican.va
John Chrysostom on Matthew 25:31–45 (8) — Observe how they had failed in mercifulness, not in one or two respects only, but in all; not only did they not feed Him when He was hungry, but they did not even visit Him when He was sick, which was easier. And…vatican.va
Gregory the Great on Matthew 25:31–45 (2) — They to whom this is said are the wicked believers, who are judged and perish; others, being unbelievers, are not judged and perish; for there is no examination of the condition of such as appear before the face of…vatican.va
John Chrysostom on Matthew 25:31–45 (9) — Thus convicted by the words of the Judge, they make answer submissively, “Lord, when saw we thee &c.”vatican.va
Origen on Matthew 25:31–45 (7) — Mark how the righteous dwell upon each word, while the unrighteous answer summarily, and not going through the particular instances; for so it becomes the righteous out of humility to disclaim each individual…vatican.va
Augustine of Hippo on Matthew 25:31–45 (8) — He is now treating of the last judgment, when Christ shall come from heaven to judge the quick and dead. This day of the Divine judgment we call the Last Day, that is, the end of time; for we cannot tell through how…vatican.va

Matthew 25:46

Augustine of Hippo on Matthew 25:46 — Some deceive themselves, saying, that the fire indeed is called everlasting, but not the punishment. This the Lord foreseeing, sums up His sentence in these words.vatican.va
Origen on Matthew 25:46 — Observe that whereas He put first the invitation, “Come, ye blessed,” and after that, “Depart, ye cursed,” because it is the property of a merciful God to record the good deeds of the good, before the bad deeds of…vatican.va
Gregory the Great on Matthew 25:46 — If he who has not given to others is visited with so heavy a punishment, what shall he get who is convicted of having robbed others of their own.vatican.va
Augustine of Hippo on Matthew 25:46 (2) — Eternal life is our chief good, and the end of the city of God, of which the Apostle speaks, “And the end everlasting life.” [Rom 6:22] But because eternal life might be understood by those who are not well versed in…vatican.va
Augustine of Hippo on Matthew 25:46 (3) — That which the Lord spoke to His servant Moses, “I am that I am,” [Ex 3:14] this we shall contemplate when we shall live in eternity. For thus the Lord speaks, “This is life eternal, that they might know thee the…vatican.va
Jerome on Matthew 25:46 — Let the thoughtful reader observe that punishments are eternal, and that that continuing life has thenceforward no fear of fall.vatican.va
Gregory the Great on Matthew 25:46 (2) — They say that He held out empty terrors to deter them from sin. We answer, if He threatened falsely to check unrighteousness, then He promised falsely to promote good conduct. Thus while they go out of the way to…vatican.va
Augustine of Hippo on Matthew 25:46 (4) — And the justice of no law is concerned to provide that the duration of each man’s punishment should be the same with the sin which drew that punishment upon him. There never was any man, who held that the torment of…vatican.va
Gregory the Great on Matthew 25:46 (3) — But they Say, no just man takes pleasure in cruelties, and the guilty servant was scourged to correct his fault. But when the wicked are given over to hell fire, to what purpose shall they burn there for ever? We…vatican.va
Augustine of Hippo on Matthew 25:46 (5) — But, they assert, nobody can be at once capable of suffering pain, and incapable of death. It must be that one live in pain, but it need not be that pain kill him; for not even these mortal bodies die from every…vatican.va
Gregory the Great on Matthew 25:46 (4) — But they say, How can they be called Saints, if they shall not pray for their enemies whom they see then burning? They do indeed pray for their enemies so long as there is any possibility of converting their hearts…vatican.va
Augustine of Hippo on Matthew 25:46 (6) — So some there are who hold out liberation from punishment not to all men, but to those only who have been washed in Christ’s Baptism, and have been partakers of His Body, let them have lived as they will; because of…vatican.va
Origen on Matthew 25:46 (2) — Or, It is not one kind of righteousness only that is rewarded, as many think. In whatsoever matters any one does Christ’s commands, be gives Christ meat and drink, Who feeds ever upon the truth and righteousness of…vatican.va

Scripture cited · 34 verses

Exodus 3:14 · Psalm 12:6 · Psalm 16:11 · Psalm 34:8 · Psalm 45:7 · Psalm 50:5 · Psalm 115:15 · Psalm 119:62 · Psalm 122:5 · Psalm 141:4 · Isaiah 53:7 · Matthew 5:16 · Matthew 7:2 · Matthew 11:29 · Matthew 12:50 · Matthew 13:41 · Matthew 22:39 · Matthew 28:20 · John 6:51 · John 17:3 · John 21:18 · Romans 6:22 · Romans 8:18 · 1 Corinthians 3:2 · 1 Corinthians 9:16 · 1 Corinthians 12:27 · 1 Corinthians 13:12 · 1 Corinthians 15:51 · 2 Corinthians 4:18 · Galatians 6:4 · Colossians 1:16 · 2 Timothy 2:19 · 1 John 1:1 · 1 John 3:2

Matthew 25

Passages · 165

Matthew 25:1–13

Matthew 25:14–30

Matthew 25:31–45

Matthew 25:46

Scripture cited · 34 verses

Connections

Part of · 1

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