Thomas Aquinas · Catena Aurea · Chapter 3
Passages · 152
Matthew 3:1–3
- Pseudo-Chrysostom on Matthew 3:1–3 — The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in…vatican.va
- Remigius of Auxerre on Matthew 3:1–3 — In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; “In those days.”vatican.va
- Augustine of Hippo on Matthew 3:1–3 — Luke describes the time by the reigning sovereigns. [Luke 3:1] But Matthew must be understood to speak of a wider space of time by the phrase ‘those days,’ than the fifteenth year of Tiberius. Having related Christ’s…vatican.va
- Remigius of Auxerre on Matthew 3:1–3 (2) — The man is mentioned in the words “came John,” that is, shewed himself, having abode so long in obscurity.vatican.va
- John Chrysostom on Matthew 3:1–3 — But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ’s dignity, that He also, as the Father has, has prophets, in the words of Zacharias, “And thou,…vatican.va
- Remigius of Auxerre on Matthew 3:1–3 (3) — His office; “the Baptist;” in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ’s baptism. His employment; “Preaching.”vatican.va
- Rabanus Maurus on Matthew 3:1–3 — For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.vatican.va
- Remigius of Auxerre on Matthew 3:1–3 (4) — The place; “the desert of Judaea.”vatican.va
- Maximus the Confessor on Matthew 3:1–3 — Where neither a noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship.vatican.va
- Jerome on Matthew 3:1–3 — consider how the salvation of God, and the glory of the Lord, is preached not in Jerusalem, but in the solitude of the Church, in the wilderness to multitudes.vatican.va
- Hilary of Poitiers on Matthew 3:1–3 — Or, he came to Judaea, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.vatican.va
- Glossa Ordinaria on Matthew 3:1–3 — The desert typically means a life removed from the temptations of the world, such as befits the penitent.vatican.va
- Augustine of Hippo on Matthew 3:1–3 (2) — Unless one repent him of his former life, he cannot begin a new life.vatican.va
- Hilary of Poitiers on Matthew 3:1–3 (2) — He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.vatican.va
- Pseudo-Chrysostom on Matthew 3:1–3 (2) — In the very commencement he shews himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth…vatican.va
- Jerome on Matthew 3:1–3 (2) — John Baptist is the first to preach the Kingdom of Heaven, that the forerunner of the Lord may have this honourable privilege.vatican.va
- John Chrysostom on Matthew 3:1–3 (2) — And he preaches what the Jews had never heard, not even from the Prophets, Heaven, namely, and the Kingdom that is there, and of the kingdoms of the earth he says nothing. Thus by the novelty of those things of which…vatican.va
- Remigius of Auxerre on Matthew 3:1–3 (5) — “The Kingdom of Heaven” has a fourfold meaning. It is said, of Christ, as “The Kingdom of God is within you.” [Luke 17:21] Of Holy Scripture, as, “The Kingdom of God shall be taken from you, and shall be given to a…vatican.va
- Glossa Ordinaria on Matthew 3:1–3 (2) — “The Kingdom of Heaven” shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.vatican.va
- Augustine of Hippo on Matthew 3:1–3 (3) — The other Evangelists omit these words of John. What follows, “This is He, &c.” it is not clear whether the Evangelist speaks them in his own person, or whether they are part of John’s preaching, and the whole from…vatican.va
- Gregory the Great on Matthew 3:1–3 — It is well known that the Only-begotten Son is called the Word of the Father; as in John, “In the beginning was the Word.” [John 1:1] But it is by our own speech that we are known; the voice sounds that the words may…vatican.va
- Pseudo-Chrysostom on Matthew 3:1–3 (3) — The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is…vatican.va
- Rabanus Maurus on Matthew 3:1–3 (2) — He is rightly called, “The voice of one crying,” on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be…vatican.va
- Glossa Ordinaria on Matthew 3:1–3 (3) — John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John.vatican.va
- Bede on Matthew 3:1–3 — In like manner has He cried from the beginning through the voice of all who have spoken aught by inspiration. And yet is John only called, “The voice;” because the Word which others shewed after off, he declares as nigh.vatican.va
- Gregory the Great on Matthew 3:1–3 (2) — “Crying in the desert,” because he shews to deserted and forlorn Judaea the approaching consolation of her Redeemer.vatican.va
- Remigius of Auxerre on Matthew 3:1–3 (6) — Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, “Make ready the way of the Lord.”vatican.va
- Pseudo-Chrysostom on Matthew 3:1–3 (4) — As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth of sin, by the besom of repentance,…vatican.va
- Gregory the Great on Matthew 3:1–3 (3) — Every one who preacheth right faith and good works, prepares the Lord’s way to the hearts of the hearers, and makes His paths straight, in cleansing the thoughts by the word of good preaching.vatican.va
- Glossa Ordinaria on Matthew 3:1–3 (4) — Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.vatican.va
Matthew 3:4
- Pseudo-Chrysostom on Matthew 3:4 — Having said that he is the voice of one crying in the desert, the Evangelist well adds, “John had his clothing of camel’s hair;” thus shewing what his life was; for he indeed testified of Christ, but his life…vatican.va
- Hilary of Poitiers on Matthew 3:4 — For the preaching of John no place more suitable, no clothing more useful, no food more fitted.vatican.va
- Jerome on Matthew 3:4 — His raiment of camel’s hair, not of wool - the one the mark of austerity in dress, the other of a delicate luxury.vatican.va
- Pseudo-Chrysostom on Matthew 3:4 (2) — It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough,…vatican.va
- Jerome on Matthew 3:4 (2) — Food moreover suited to a dweller in the desert, no choice viands, but such as satisfied the necessities of the body.vatican.va
- Rabanus Maurus on Matthew 3:4 — Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphus [ed. note: Arnulphus, who visited Palestine 705; his travels to the Holy Land written from his…vatican.va
- Remigius of Auxerre on Matthew 3:4 — In this clothing and this poor food, he shews that he sorrows for the sins of the whole human race.vatican.va
- Rabanus Maurus on Matthew 3:4 (2) — His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner’s life.vatican.va
- Jerome on Matthew 3:4 (3) — His girdle of skin, which Elias also bare, is the mark of mortification.vatican.va
- Rabanus Maurus on Matthew 3:4 (3) — He ate locusts and honey, because his preaching was sweet tot he multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.vatican.va
- Remigius of Auxerre on Matthew 3:4 (2) — In John (which name is interpreted ‘the grace of God,’) is figured Christ who brought grace into the world; in his clothing, the Gentile Church.vatican.va
- Hilary of Poitiers on Matthew 3:4 (2) — The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets’ dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much…vatican.va
Matthew 3:5–6
- Pseudo-Chrysostom on Matthew 3:5–6 — Having described the preaching of John, he goes on to say, “There went out to him,” for his severe life preached yet more loudly in the desert than the voice of his crying.vatican.va
- John Chrysostom on Matthew 3:5–6 — For it was wonderful to see such fortitude in a human body; this it was that chiefly attracted the Jews, seeing in him the great Elias. It also contributed to fill them with wonder that the grace of Prophecy had long…vatican.va
- Glossa Ordinaria on Matthew 3:5–6 — This baptism was only a forerunning of that to come, and did not forgive sins. [ed. note: Tertullian (de Bapt. 10. 11) S. Jerome (adv. Lucifer. 7) S. Gregory (Hom. in Evang. vii. 3) Theophylact in Marc. ch. i. S.…vatican.va
- Remigius of Auxerre on Matthew 3:5–6 — The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a…vatican.va
- Pseudo-Chrysostom on Matthew 3:5–6 (2) — Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore…vatican.va
- Rabanus Maurus on Matthew 3:5–6 — Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism.…vatican.va
Matthew 3:7–10
- Gregory the Great on Matthew 3:7–10 — The words of the teachers should be fitted to the quality of the hearers, that in each particular it should agree with itself and yet never depart from the fortress of general edification.vatican.va
- Glossa Ordinaria on Matthew 3:7–10 — It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, “Seeing many of the Pharisees, &c.”vatican.va
- Isidore of Seville on Matthew 3:7–10 — The Pharisees and Sadducees opposed to one another; Pharisee in the Hebrew signifies, ‘divided;’ because choosing the justification of traditions and observances they were ‘divided’ or ‘separated’ from the people by…vatican.va
- Glossa Ordinaria on Matthew 3:7–10 (2) — When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, “O generation of vipers, &c.”vatican.va
- Remigius of Auxerre on Matthew 3:7–10 — The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, “Thy father was an Amorite;” [Ezek 16:3] so these from following vipers are called “generation of vipers.”vatican.va
- Pseudo-Chrysostom on Matthew 3:7–10 — As a skilful physician from the colour of the skin infers the sick man’s disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes…vatican.va
- Remigius of Auxerre on Matthew 3:7–10 (2) — When then he asks, “who will shew you to flee from the wrath to come,” - ‘except God’ must be understood.vatican.va
- Pseudo-Chrysostom on Matthew 3:7–10 (2) — Or “who hath shewed you?” Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, “Wash you, and be clean; put your wickedness away from your…vatican.va
- Remigius of Auxerre on Matthew 3:7–10 (3) — But if we read, “shall shew,” in the future, this is the meaning, ‘What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?’vatican.va
- Augustine of Hippo on Matthew 3:7–10 — God is described in Scripture, from some likeness of effects, not from being subject to such weakness, as being angry, and yet is He never moved by any passion. The word, ‘wrath,’ is applied to the effects of his…vatican.va
- Glossa Ordinaria on Matthew 3:7–10 (3) — If they ye would escape this wrath, “Bring forth fruits meet for repentance.”vatican.va
- Gregory the Great on Matthew 3:7–10 (2) — Observe, he says not merely “fruits of repentance,” but “fruits meet for repentance.” For he who has never fallen into things unlawful, is of right allowed the use of all thing lawful; but if any hath fallen into…vatican.va
- John Chrysostom on Matthew 3:7–10 — He does not forbid them to “say” they are his, but to trust in that, neglecting virtues of the soul.vatican.va
- Pseudo-Chrysostom on Matthew 3:7–10 (3) — What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him,…vatican.va
- Rabanus Maurus on Matthew 3:7–10 — Because as a preacher of truth he wished to stir them up, to “bring forth fruit meet for repentance,” he invites them to humility, without which no one can repent.vatican.va
- Remigius of Auxerre on Matthew 3:7–10 (4) — There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, “Of…vatican.va
- Jerome on Matthew 3:7–10 — He intimates God’s great power, who, as he made all things out of nothing, can make men out of the hardest stone.vatican.va
- Glossa Ordinaria on Matthew 3:7–10 (4) — It is faith’s first lesson to believe that God is able to do whatever He will.vatican.va
- John Chrysostom on Matthew 3:7–10 (2) — That men should be made out of stones, is like Isaac coming from Sarah’s womb; “Look into the rock,” says Isaiah, “whence ye were hewn.” Reminding them thus of this prophecy, he shews that it is possible that the…vatican.va
- Rabanus Maurus on Matthew 3:7–10 (2) — Otherwise; the Gentiles may be meant who worshipped stones.vatican.va
- Pseudo-Chrysostom on Matthew 3:7–10 (4) — Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.vatican.va
- Jerome on Matthew 3:7–10 (2) — “These stones” signify the Gentiles because of their hardness of heart. See Ezekiel, “I will take away from you the heart of stone, and give you the heart of flesh.” Stone is emblematic of hardness, flesh of softness.vatican.va
- Rabanus Maurus on Matthew 3:7–10 (3) — Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham’s seed, because his sons to whose seed they were united.vatican.va
- Pseudo-Chrysostom on Matthew 3:7–10 (5) — The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do…vatican.va
- Jerome on Matthew 3:7–10 (3) — Or, the preaching of the Gospel is meant, as the Prophet Jeremiah also compares the Word of the Lord to an axe cleaving the rock. [Jer 23:29]vatican.va
- Gregory the Great on Matthew 3:7–10 (3) — Or, the axe signifies the Redeemer, who as an axe of halt and blade, so consisting of the Divine and human nature, is held by His human, but cuts by His Divine nature. And though this axe be laid at the root of the…vatican.va
- John Chrysostom on Matthew 3:7–10 (3) — By saying, “Every,” he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.vatican.va
- Rabanus Maurus on Matthew 3:7–10 (4) — There are four sorts of tree; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the…vatican.va
- Gregory the Great on Matthew 3:7–10 (4) — “Therefore every tree that bringeth not forth good fruit shall be cut down, and cast into the fire,” because he who here neglects to bring forth the fruit of good works finds a fire in hell prepared for him.vatican.va
Matthew 3:11–12
- Glossa Ordinaria on Matthew 3:11–12 — As in the preceding words John had explained more at length what he had shortly preached in the words, “Repent ye,” so now follows a more full enlargement of the words, “The kingdom of heaven is at hand.”vatican.va
- Gregory the Great on Matthew 3:11–12 — John baptizes not with the Spirit but with water, because he had no power to forgive sins; he washes the body with water, but not at the same time the soul with pardon of sin.vatican.va
- John Chrysostom on Matthew 3:11–12 — For while as yet the sacrifice had not been offered, nor remission of sin sent, nor the Spirit had descended on the water, how could sin be forgiven? But since the Jews never perceived their own sin, and this was the…vatican.va
- Gregory the Great on Matthew 3:11–12 (2) — Why then does he baptize who could not remit sin, but that he may preserve in all things the office of forerunner? As his birth had preceded Christ’s birth, so his baptism should precede the Lord’s baptism.vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 — Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, “That He might be manifested to Israel,…vatican.va
- Augustine of Hippo on Matthew 3:11–12 — Or, he baptizes, because it behoved Christ to be baptized. But if indeed John was sent only to baptize Christ, why was not He alone baptized by John? Because had the Lord alone been baptized by John, there would not…vatican.va
- Rabanus Maurus on Matthew 3:11–12 — Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ.vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 (2) — Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, “He who cometh after me is mightier…vatican.va
- Remigius of Auxerre on Matthew 3:11–12 — There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, “mightier than I,” because he is mere man, the other is God and man.vatican.va
- Rabanus Maurus on Matthew 3:11–12 (2) — As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit.vatican.va
- John Chrysostom on Matthew 3:11–12 (2) — When you hear “for He is mightier than I,” do not suppose this to be said by way of comparison, for I am not worthy to be numbered among his servants, that I might undertake the lowest office.vatican.va
- Hilary of Poitiers on Matthew 3:11–12 — Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God’s peace.vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 (3) — Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all…vatican.va
- Jerome on Matthew 3:11–12 — In the other Gospels it is, “whose shoe latchet I am not worthy to loose.” Here his humility, there his ministry is intended; Christ is the Bridegroom, and John is not worthy to loose the Bridegroom’s shoe, that his…vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 (4) — But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, “He shall baptize you with the Holy Ghost and with fire.” John who is carnal cannot give spiritual…vatican.va
- Jerome on Matthew 3:11–12 (2) — Either the Holy Ghost Himself is a fire, as we learn from the Acts, when there sat as it were fire on the tongues of the believers; and thus the word of the Lord was fulfilled who said, “I am come to send fire on the…vatican.va
- John Chrysostom on Matthew 3:11–12 (3) — He does not say, shall give you the Holy Ghost, but “shall baptize you in the Holy Ghost,” shewing in metaphor the abundance of the grace. This further shews, that even under the faith there is need of the will alone…vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 (5) — It is plain then that the baptism [ed. note: Two sentences about rebaptizing, wanting in some copies of the original, are omitted by Aquinas. This comment on St. Matthew has apparently passed successively through the…vatican.va
- Hilary of Poitiers on Matthew 3:11–12 (2) — He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.vatican.va
- Rabanus Maurus on Matthew 3:11–12 (3) — By the fan is signified the separation of a just trial; that it is in the Lord’s hand, means, ‘in His power,’ as it is written, “The Father hath committed all judgment to the Son.”vatican.va
- Pseudo-Chrysostom on Matthew 3:11–12 (6) — “The floor,” is the Church, “the barn,” is the kingdom of heaven, “the field,” is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the…vatican.va
- Remigius of Auxerre on Matthew 3:11–12 (2) — This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death.vatican.va
- Rabanus Maurus on Matthew 3:11–12 (4) — The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom.vatican.va
- Gregory the Great on Matthew 3:11–12 (3) — After the threshing is finished in this life, in which the grain now groans under the burden of the chaff, the fan of the last judgment shall so separate between them, that neither shall any chaff pass into the…vatican.va
- Hilary of Poitiers on Matthew 3:11–12 (3) — The wheat, i.e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful.vatican.va
- Rabanus Maurus on Matthew 3:11–12 (5) — There is this difference between the chaff and the tares, in that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of…vatican.va
- Remigius of Auxerre on Matthew 3:11–12 (3) — The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire…vatican.va
- Augustine of Hippo on Matthew 3:11–12 (2) — If any asks which were the actual words spoken by John, whether those reported by Matthew, or by Luke, or by Mark, it may be shewn, that there is no difficulty here to him who rightly understands that the sense is…vatican.va
Matthew 3:13–15
- Glossa Ordinaria on Matthew 3:13–15 — Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.vatican.va
- Remigius of Auxerre on Matthew 3:13–15 — In this verse is contained person, place, time, and office. Time, in the word, “Then.”vatican.va
- Rabanus Maurus on Matthew 3:13–15 — That is, when He was thirty years old, shewing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his…vatican.va
- John Chrysostom on Matthew 3:13–15 — Because after his baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.vatican.va
- Pseudo-Chrysostom on Matthew 3:13–15 — “Then,” that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes…vatican.va
- Remigius of Auxerre on Matthew 3:13–15 (2) — The Persons are described in the words, “came Jesus to John;” that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, “from Galilee to Jordan.” Galilee means…vatican.va
- Ambrose of Milan on Matthew 3:13–15 — Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, “Jordan was driven backwards;” [Ps 114:3] before the water was driven back, now sins are turned back in…vatican.va
- Remigius of Auxerre on Matthew 3:13–15 (3) — The office to be performed; “that He might be baptized of him;” not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.vatican.va
- Augustine of Hippo on Matthew 3:13–15 — The Saviour willed to be baptized not that He might Himself be cleansed, but to cleanse the water for us. [ed. note: This is the doctrine of S. Austin, in Joan. iv. 14. Op. Imp. contr. Julian iv. 63. Ambros. in Luke…vatican.va
- Pseudo-Chrysostom on Matthew 3:13–15 (2) — He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And…vatican.va
- Ambrose of Milan on Matthew 3:13–15 (2) — Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.vatican.va
- Augustine of Hippo on Matthew 3:13–15 (2) — He deigned to be baptized of John that the servants might see with what readiness they ought to run to the baptism of the Lord, when He did not refuse to be baptized of His servant.vatican.va
- Jerome on Matthew 3:13–15 — Also that by being Himself baptized, He might sanction the baptism of John.vatican.va
- John Chrysostom on Matthew 3:13–15 (2) — But since John’s baptism was to repentance, and therefore shewed the presence of sin, that none might suppose Christ’s coming to the Jordan to have been on this account, John cried to Him, “I have need to be baptized…vatican.va
- Pseudo-Chrysostom on Matthew 3:13–15 (3) — That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not…vatican.va
- Hilary of Poitiers on Matthew 3:13–15 — John reject Him from baptism as God; He teaches him, that it ought to be performed on Him as man.vatican.va
- Jerome on Matthew 3:13–15 (2) — Beautifully said is that “now,” to shew that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all…vatican.va
- Pseudo-Chrysostom on Matthew 3:13–15 (4) — In this he shews that Christ after this baptized John; which is expressly told in some apocryphal books. [ed. note: Apocryphis ap. Aquin. in secretioribus libris, in the present text of Pseudo-Chrysost. The same…vatican.va
- Hilary of Poitiers on Matthew 3:13–15 (2) — For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.vatican.va
- Jerome on Matthew 3:13–15 (3) — “Righteousness;” but he adds neither ‘of the Law;’ nor ‘of nature,’ that we may understand it of both.vatican.va
- Remigius of Auxerre on Matthew 3:13–15 (4) — Or thus; “It becometh us to fulfil all righteousness,” that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an…vatican.va
Matthew 3:16
- Ambrose of Milan on Matthew 3:16 — For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ’s baptism should be…vatican.va
- Pseudo-Chrysostom on Matthew 3:16 — This action of Christ’s has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, “straightway He ascended,” and not simply “He ascended,” for all who are worthily baptized…vatican.va
- Rabanus Maurus on Matthew 3:16 — As by the immersion of His body He dedicated the laver of baptism, He has shewn that to us also, after baptism received, the entrance to heaven is open and the Holy Spirit is given, as it follows, “and the heavens…vatican.va
- Jerome on Matthew 3:16 — Not by an actual cleaving of the visible element, but to the spiritual eye, as Ezekiel also in the beginning of his book relates that he saw them.vatican.va
- Pseudo-Chrysostom on Matthew 3:16 (2) — For had the actual creation of the heavens been opened, he would not have said, “were opened to Him,” for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to…vatican.va
- Remigius of Auxerre on Matthew 3:16 — But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to him before than after. It is…vatican.va
- Pseudo-Chrysostom on Matthew 3:16 (3) — Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam’s sin no soul had mounted the skies, but the heavens were continually closed.…vatican.va
- Glossa Ordinaria on Matthew 3:16 — Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven.vatican.va
- John Chrysostom on Matthew 3:16 — But though you see it not, be not therefore unbelieving, for in the beginnings of spiritual matters sensible visions are always offered, for their sakes who can form no idea of things that have no body; which if they…vatican.va
- Remigius of Auxerre on Matthew 3:16 (2) — As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit.vatican.va
- Augustine of Hippo on Matthew 3:16 — Chris after He had been once born among men, is born a second time in the sacraments, that as we adore Him then born of a pure mother, so we may now receive Him immersed in pure water. His mother brought forth her…vatican.va
- Pseudo-Chrysostom on Matthew 3:16 (4) — The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in…vatican.va
- Rabanus Maurus on Matthew 3:16 (2) — Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds…vatican.va
- John Chrysostom on Matthew 3:16 (2) — It is moreover an allusion to ancient history; for in the deluge this creature appeared bearing an olive branch, and tidings of rest to the world. All which things were a type of things to come. For now also a dove…vatican.va
- Augustine of Hippo on Matthew 3:16 (2) — It is easy to understand how the Holy Ghost should be said to be sent, when as it were a dove in visible shape descended on the Lord; that is, there was created a certain appearance for the time in which the Holy…vatican.va
- Jerome on Matthew 3:16 (2) — It sat on the head of Jesus, that none might suppose the voice of the Father spoken to John, and not to the Lord.vatican.va
Matthew 3:17
- Augustine of Hippo on Matthew 3:17 — Not as before by Moses and the Prophets, neither in type or figure did the Father teach that the Son should come, but openly shewed Him to be already come, “This is my Son.”vatican.va
- Hilary of Poitiers on Matthew 3:17 — Or, that from these things thus fulfilled upon Christ, we might learn that after the washing of water the Holy Spirit also descends on us from the heavenly gates, on us also is shed an unction of heavenly glory, and…vatican.va
- Jerome on Matthew 3:17 — The mystery of the Trinity is shewn in this baptism. the Lord is baptized; the Spirit descends in the shape of a dove; the voice of the Father is heard giving testimony to the Son.vatican.va
- Ambrose of Milan on Matthew 3:17 — And no wonder that the mystery of the Trinity is not wanting to the Lord’s laver, when even our laver contains the sacrament of the Trinity. The Lord willed to shew in His own case what He was after to ordain for men.vatican.va
- Augustine of Hippo on Matthew 3:17 (2) — Though Father, Son, and Holy Ghost are one nature, yet do thou hold most firmly that They be Three Persons; that it is the Father alone who said, “this is my beloved Son;” the Son alone over whom that voice of the…vatican.va
- Augustine of Hippo on Matthew 3:17 (3) — Here are deeds of the whole Trinity. In their own substance indeed Father, Son, and Holy Spirit are One without interval of either place or time; but in my mouth they are three separate words, and cannot be…vatican.va
- Hilary of Poitiers on Matthew 3:17 (2) — He witnesses that He is His Son not in name merely, but in very kindred. Sons of God are we many of us; but not as He is a Son, a proper and true Son, in verity, not in estimation, by birth, not adoption.vatican.va
- Augustine of Hippo on Matthew 3:17 (4) — The Father loves the Son, but as a father should, not as a master may love a servant; and that as an own Son, not an adopted; therefore He adds, “in whom I am well-pleased.”vatican.va
- Remigius of Auxerre on Matthew 3:17 — Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, “It hath pleased me” to appoint Him, by whom to perform…vatican.va
- Augustine of Hippo on Matthew 3:17 (5) — These words Mark and Luke give in the same way; in the words of the voice that came from Heaven, their expression varies though the sense is the same. For both the words as Matthew gives them, “This is my beloved…vatican.va
Scripture cited · 22 verses
Deuteronomy 25:10 · Psalm 24:7 · Psalm 51:7 · Psalm 114:3 · Isaiah 1:16 · Jeremiah 23:29 · Ezekiel 16:3 · Matthew 8:11 · Matthew 9:9 · Matthew 21:43 · Matthew 25:1 · Luke 1:76 · Luke 3:1 · Luke 7:33 · Luke 7:34 · Luke 12:49 · Luke 17:21 · John 1:1 · John 1:31 · Acts 1:1 · 1 Corinthians 3:13 · 1 Corinthians 10:4