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Saint Thomas Aquinas, Carlo Crivelli

Matthew 5

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Thomas Aquinas · Catena Aurea · Chapter 5

Passages · 328

Matthew 5:1–3

Matthew 5:5

  • Ambrose of Milan on Matthew 5:5 — When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows…vatican.va
  • Augustine of Hippo on Matthew 5:5 — The meek are they who resist not wrongs, and give way to evil; but overcome evil of good.vatican.va
  • Ambrose of Milan on Matthew 5:5 (2) — Soften therefore your temper that you be not angry, at least that you “be angry, and sin not.” It is a noble thing to govern passion by reason; nor is it a less virtue to check anger, than to be entirely without…vatican.va
  • Augustine of Hippo on Matthew 5:5 (2) — Let the unyielding then wrangle and quarrel about earthly and temporal things, “the meek are blessed, for they shall inherit the earth,” and not be rooted out of it; that earth of which it is said in the Psalms, “Thy…vatican.va
  • Pseudo-Chrysostom on Matthew 5:5 — This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is “subject to vanity;” but when it is freed from corruption it becomes the land of the living, that the…vatican.va
  • Hilary of Poitiers on Matthew 5:5 — Or, the Lord promises the inheritance of the earth to the meek, meaning of that Body, which Himself took on Him as His tabernacle; and as by the gentleness of our minds Christ dwells in us, we also shall be clothed…vatican.va
  • John Chrysostom on Matthew 5:5 — Otherwise; Christ here has mixed things sensible with things spiritual. Because it is commonly supposed that he who is meek loses all that he possesses, Christ here gives a contrary promise, that he who is not…vatican.va
  • Glossa Ordinaria on Matthew 5:5 — The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.vatican.va

Matthew 5:4

  • Ambrose of Milan on Matthew 5:4 — When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, “Blessed are they that mourn.” And it is suitable that the third blessing should be…vatican.va
  • Hilary of Poitiers on Matthew 5:4 — Those that mourn, that is, not loss of kindred, affronts, or losses, but who weep for past sins.vatican.va
  • Pseudo-Chrysostom on Matthew 5:4 — And they who weep for their own sins are blessed, but much more so who weep for others’ sins; so should all teachers do.vatican.va
  • Jerome on Matthew 5:4 — For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance…vatican.va
  • Pseudo-Chrysostom on Matthew 5:4 (2) — The “comfort” of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof.vatican.va
  • John Chrysostom on Matthew 5:4 — And though it were enough for such to receive pardon, yet He rests not His mercy only there, but makes them partakers of many comforts both here and hereafter. God’s mercies are always greater than our troubles.vatican.va
  • Pseudo-Chrysostom on Matthew 5:4 (3) — But they also who mourn for others’ sin shall be comforted, inasmuch as they shall own God’s providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can…vatican.va
  • Augustine of Hippo on Matthew 5:4 — Otherwise; mourning is sorrow for the loss of what is dear; but those that are turned to God lose the things that they held dear in this world; and as they have now no longer any joy in such things as before they had…vatican.va
  • Glossa Ordinaria on Matthew 5:4 — Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb’s daughter asked both “the upper and the lower springs.” This kind of mourning none…vatican.va
  • John Chrysostom on Matthew 5:4 (2) — We may remark that this blessing is given not simply, but with great force and emphasis; it is not simply, ‘who have grief,’ but “who mourn.” And indeed this command is the sum of all philosophy. For if they who…vatican.va

Matthew 5:6

  • Ambrose of Milan on Matthew 5:6 — As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afficted with any sort disease, hath ho hunger.vatican.va
  • Jerome on Matthew 5:6 — It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness.vatican.va
  • Pseudo-Chrysostom on Matthew 5:6 — All good which men do not from love of the good itself is unpleasing before God. He hungers after righteousness who desires to walk according to the righteousness of God; he thirsts after righteousness who desires to…vatican.va
  • John Chrysostom on Matthew 5:6 — He may mean either general righteousness, or that particular virtue which is the opposite of covetousness. As He was going on to speak of mercy, He shews before hand of what kind our mercy should be, that it should…vatican.va
  • Hilary of Poitiers on Matthew 5:6 — The blessedness which He appropriates to those who hunger and thirst after righteousness shews that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then “they…vatican.va
  • Pseudo-Chrysostom on Matthew 5:6 (2) — Such is the bounty of a rewarding God, that His gifts are greater than the desires of the saints.vatican.va
  • Augustine of Hippo on Matthew 5:6 — Or He speaks of food with which they shall be filled at this present; to wit, that food of which the Lord spake, “My food is to do the will of my Father,” that is, righteousness, and that water of which whoever…vatican.va
  • John Chrysostom on Matthew 5:6 (2) — Or, this is again a promise of a temporal reward; for as covetousness is thought to make many rich, He affirms on the contrary that righteousness rather makes rich, for He who loves righteousness possesses all things…vatican.va

Matthew 5:7

Matthew 5:8

  • Ambrose of Milan on Matthew 5:8 — The merciful loses the benefit of his mercy, unless he shews it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, “Blessed are the pure…vatican.va
  • Glossa Ordinaria on Matthew 5:8 — Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shrouded by sin, but is formed anew in pure hearts by grace. It follows rightly the…vatican.va
  • John Chrysostom on Matthew 5:8 — By the pure are here meant those who possess a perfect goodness, conscious to themselves of no evil thoughts, or again those who live in such temperance as is mostly necessary to seeing God according to that of St.…vatican.va
  • Jerome on Matthew 5:8 — The pure is known by purity of heart, for the temple of God cannot be impure.vatican.va
  • Pseudo-Chrysostom on Matthew 5:8 — He who in thought and deed fulfils all righteousness, “sees God” in his heart, for righteousness is an image of God, for God is righteousness. So far as any one has rescued himself from evil, and works things that…vatican.va
  • Augustine of Hippo on Matthew 5:8 — They are foolish who seek to see God with the bodily eye, seeing He is seen only by the heart, as it is elsewhere written, “In singleness of heart seek ye Him;” the single heart is the same as is here called the pure…vatican.va
  • Augustine of Hippo on Matthew 5:8 (2) — But if spiritual eyes in the spiritual body shall be able only to see so much as they we now have can see, undoubtedly God will not be able to be seen of them.vatican.va
  • Augustine of Hippo on Matthew 5:8 (3) — This seeing God is the reward of faith; to which end our hearts are made pure by faith, as it is written, “cleansing their hearts by faith;” [Acts 15:9] but the present verse proves this still more strongly.vatican.va
  • Augustine of Hippo on Matthew 5:8 (4) — No one seeing God can be alive with the life men have on earth, or with these our bodily senses. Unless one die altogether out of this life, either by totally departing from the body, or so alienated from carnal…vatican.va
  • Glossa Ordinaria on Matthew 5:8 (2) — The reward of these is greater than the reward of the first; being not merely to dine in the King’s court, but further to see His face.vatican.va

Matthew 5:9

  • Ambrose of Milan on Matthew 5:9 — When you have made your inward parts clean from every spot of sin, that dissentions and contentions may not proceed from your temper, begin peace within yourself, that so you may extend it to others.vatican.va
  • Augustine of Hippo on Matthew 5:9 — Peace is the fixedness of order; by order, I mean an arrangement of things like and unlike giving to each its own place. And as there is no man who would not willingly have joy, so is there no man who would not have…vatican.va
  • Jerome on Matthew 5:9 — The peacemakers [margin note: pacifici] are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in…vatican.va
  • Augustine of Hippo on Matthew 5:9 (2) — The peacemakers within themselves are they who having stilled all disturbances of their spirits, having subjected them to reason, have overcome their carnal desires, and become the kingdom of God. There all things…vatican.va
  • Augustine of Hippo on Matthew 5:9 (3) — No man can attain in this life that there be not in his members a law resisting the law of his mind. But the peacemakers attain thus far by overcoming the lusts of the flesh, that in time they come to a most perfect…vatican.va
  • Pseudo-Chrysostom on Matthew 5:9 — The peacemakers with others are not only those who reconcile enemies, but those who unmindful of wrongs cultivate peace. That peace only is blessed which is lodged in the heart, and does not consist only in words.…vatican.va
  • Hilary of Poitiers on Matthew 5:9 — The blessedness of the peacemakers is the reward of adoption, “they shall be called the sons of God.” For God is our common parent, and no other way can we pass into His family than by living in brotherly love together.vatican.va
  • John Chrysostom on Matthew 5:9 — Or, if the peacemakers are they who do not contend one with another, but reconcile those that are at strife, they are rightly called the sons of God, seeing this was the chief employment of the Only-begotten Son, to…vatican.va
  • Augustine of Hippo on Matthew 5:9 (4) — Or, because peace is then perfect when there is no where any opposition, the peacemakers are called the sons of God, because nothing resists God, and the children ought to bear the likeness of their Father.vatican.va
  • Glossa Ordinaria on Matthew 5:9 — The peacemakers have thus the place of highest honour, inasmuch as he who is called the king’s son, is the highest in the king’s house. This beatitude is placed the seventh in order, because in the sabbath shall be…vatican.va

Matthew 5:10

  • John Chrysostom on Matthew 5:10 — “Blessed are they who suffer persecution for righteousness’ sake,” that is for virtue, for defending others, for piety, for all these things are spoken of under the title of righteousness. This follows the beatitude…vatican.va
  • Augustine of Hippo on Matthew 5:10 — When peace is once firmly established within, whatever persecutions he who has been cast without raises, or carries on, he increases that glory which is in the sight of God.vatican.va
  • Jerome on Matthew 5:10 — “For righteousness’ sake” He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by…vatican.va
  • Pseudo-Chrysostom on Matthew 5:10 — He said not, Blessed are they who suffer persecution of the Gentiles; that we may not suppose the blessing pronounced on those only who are persecuted for refusing to sacrifice to idols; yea, whoever suffers…vatican.va
  • Hilary of Poitiers on Matthew 5:10 — Thus, lastly, He includes those in the beatitude whose will is ready to suffer all things for Christ, who is our righteousness. For these then also is the kingdom preserved, for they are in the contempt of this world…vatican.va
  • Augustine of Hippo on Matthew 5:10 (2) — Or, the eighth beatitude, as it were, returns to the commencement, because it shews the perfect complete character. In the first then and the eighth, the kingdom of heaven is named, for the seven go to make the…vatican.va
  • Ambrose of Milan on Matthew 5:10 — Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to…vatican.va
  • John Chrysostom on Matthew 5:10 (2) — Wonder not if you do not hear ‘the kingdom’ mentioned under each beatitude; for in saying “shall be comforted, shall find mercy,” and the rest, in all these the kingdom of heaven is tacitly understood, so that you…vatican.va
  • Augustine of Hippo on Matthew 5:10 (3) — The number of these sentences should be carefully attended to; to these seven degrees of blessedness agree the operation of that seven-form Holy Spirit which Isaiah described. But as He began from the highest, so…vatican.va

Matthew 5:11–12

Matthew 5:13

  • John Chrysostom on Matthew 5:13 — When He had delivered to His Apostles such sublime precepts, so much greater than the precepts of the Law, that they might not be dismayed and say, How shall we be able to fulfil these things? He sooths their fears…vatican.va
  • Hilary of Poitiers on Matthew 5:13 — There may be here seen a propriety in our Lord’s language which may be gathered by considering the Apostle’s office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay…vatican.va
  • Remigius of Auxerre on Matthew 5:13 — Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolic men also were changed into spiritual regeneration by the water of…vatican.va
  • Remigius of Auxerre on Matthew 5:13 (2) — The Apostles are “the salt of the earth,” that is, of worldly men who are called the earth, because they love this earth.vatican.va
  • Jerome on Matthew 5:13 — Or, because by the Apostles the whole human race is seasoned.vatican.va
  • Pseudo-Chrysostom on Matthew 5:13 — A doctor when he is adorned with all the preceding virtues, then is like good salt, and his whole people are salted by seeing and hearing him.vatican.va
  • Remigius of Auxerre on Matthew 5:13 (3) — It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom.vatican.va
  • Hilary of Poitiers on Matthew 5:13 (2) — And because man is ever liable to change, He therefore warns the Apostles, who have been entitled “the salt of the earth,” to continue steadfast in the might of the power committed to them, when He adds, “If the salt…vatican.va
  • Jerome on Matthew 5:13 (2) — That is, if the doctor have erred, by what other doctor shall he be corrected?vatican.va
  • Augustine of Hippo on Matthew 5:13 — If you by whom the nations are to be salted shall lose the kingdom of heaven through fear of temporal persecution, who are they by whom your error shall be corrected? Another copy has, “If the salt have lost all…vatican.va
  • Hilary of Poitiers on Matthew 5:13 (3) — But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and “are thenceforth fit only to be cast out…vatican.va
  • Jerome on Matthew 5:13 (3) — The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors,…vatican.va
  • Glossa Ordinaria on Matthew 5:13 — When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher.vatican.va
  • Hilary of Poitiers on Matthew 5:13 (4) — Or even cast out from the Church’s store rooms to be trodden under foot by those that walk.vatican.va
  • Augustine of Hippo on Matthew 5:13 (2) — Not he that suffers persecution is trodden under foot of men, but he who through fear of persecution falls away. For we can tread only on what is below us; but he is no way below us, who however much he may suffer in…vatican.va

Matthew 5:14

  • Glossa Ordinaria on Matthew 5:14 — As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened.vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 — But to live well must go before to teach well; hence after He had called the Apostles “the salt,” He goes on to call them “the light of the world.” Or, for that salt preserves a thing in its present state that it…vatican.va
  • Augustine of Hippo on Matthew 5:14 — By the world here we must not understand heaven and earth, but the men who are in the world; or those who love the world for whose enlightenment the Apostles were sent.vatican.va
  • Hilary of Poitiers on Matthew 5:14 — It is the nature of a light to emit its rays whithersoever it is carried about, and when brought into a house to dispel the darkness of that house. Thus the world, placed beyond the pale of the knowledge of God, was…vatican.va
  • Remigius of Auxerre on Matthew 5:14 — For as the sun sends forth his beams, so the Lord, the Sun of righteousness, sent forth his Apostles to dispel the night of the human race.vatican.va
  • John Chrysostom on Matthew 5:14 — Mark how great His promise to them, men who were scarce known in their own country that the fame of them should reach to the ends of the earth. The persecutions which He had foretold, were not able to dim their…vatican.va
  • Jerome on Matthew 5:14 — He instructs them what should be the boldness of their preaching, that as Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they…vatican.va
  • John Chrysostom on Matthew 5:14 (2) — Thus shewing them that they ought to be careful of their own walk and conversation, seeing they were set in the eyes of all, like a city on a hill, or a lamp on a stand.vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (2) — This city is the Church of which it is said, “Glorious things are spoken of thee, thou city of God.” [Ps 87:3] Its citizens are all the faithful, of whom the Apostle speaks, “Ye are fellow-citizens of the saints.”…vatican.va
  • Augustine of Hippo on Matthew 5:14 (2) — Or, the mountain is the great righteousness, which is signified by the mountain from which the Lord is now teaching.vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (3) — “A city set on a hill cannot be hidden” though it would; the mountain which bears makes it to be seen of all men; so the Apostles and Priests who are founded on Christ cannot be hidden even though they would, because…vatican.va
  • Hilary of Poitiers on Matthew 5:14 (2) — Or, the city signifies the flesh which He had taken on Him; because that in Him by this assumption of human nature, there was as it were a collection of the human race, and we by partaking in His flesh become…vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (4) — How Christ manifests His saints, suffering them not to be hid, He shews by another comparison, adding, “Neither do men light a lamp to put it under a corn-measure,” but on a stand.vatican.va
  • John Chrysostom on Matthew 5:14 (3) — Or, in the illustration of the city, He signified His own power, by the lamp He exhorts the Apostles to preach with boldness; as though He said, ‘I indeed have lighted the lamp, but that it continue to burn will be…vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (5) — The lamp is the Divine word, of which it is said, “Thy word is a lamp unto my feet.” [Ps 119:105] They who light this lamp are the Father, the Son, and the Holy Spirit.vatican.va
  • Augustine of Hippo on Matthew 5:14 (3) — With what meaning do we suppose the words, “to put it under a corn-measure,” were said? To express concealment simply, or that the “corn-measure” has a special signification? The putting the lamp under the…vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (6) — Or, men of the world may be figured in the “corn-measure” as these are empty above, but full beneath, so worldly men are foolish in spiritual things, but wise in earthly things, and therefore like a corn-measure they…vatican.va
  • Hilary of Poitiers on Matthew 5:14 (3) — Or, the Lord likened the Synagogue to a corn-measure, which only receiving within itself such fruit as was raised; contained a certain measure of limited obedience.vatican.va
  • Ambrose of Milan on Matthew 5:14 — And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth.vatican.va
  • Bede on Matthew 5:14 — Or, Christ Himself has lighted this lamp, when He filled the earthen vessel of human nature with the fire of His Divinity, which He would not either hide from them that believe, nor put under a bushel that is shut up…vatican.va
  • Hilary of Poitiers on Matthew 5:14 (4) — Or, the lamp, i.e. Christ Himself, is set on its stand when He was suspended on the Cross in His passion, to give light for ever to those that dwell in the Church; “to give light,” He says, “to all that are in the…vatican.va
  • Augustine of Hippo on Matthew 5:14 (4) — For it is not absurd if any one will understand “the house” to be the Church. Or, “the house” may be the world itself, according to what He said above, “Ye are the light of the world.”vatican.va
  • Hilary of Poitiers on Matthew 5:14 (5) — He instructs the Apostles to shine with such a light, that in the admiration of their work God may be praised, “Let your light so shine before men, that they may see your good works.”vatican.va
  • Pseudo-Chrysostom on Matthew 5:14 (7) — That is, teaching with so pure a light, that men may not only hear your words, but see your works, that those whom as lamps ye have enlightened by the word, as salt ye may season by your example. For by those…vatican.va
  • Augustine of Hippo on Matthew 5:14 (5) — Had He only said, “That they may see your good works,” He would have seemed to have set up as an end to be sought the praised of men, which the hypocrites desire; but by adding, “and glorify your Father,” he teaches…vatican.va
  • Hilary of Poitiers on Matthew 5:14 (6) — He means not that we should seek glory of men, but that though we conceal it, our work may shine forth in honour of God to those among whom we live.vatican.va

Matthew 5:17–19

  • Glossa Ordinaria on Matthew 5:17–19 — Having now exhorted His hearers to undergo all things for righteousness’ sake, and also not to hide what they should receive, but to learn more for others’ sake, that they may teach others, He now goes on to tell…vatican.va
  • Pseudo-Chrysostom on Matthew 5:17–19 — And that for two reasons. First, that by these words He might admonish His disciples, that as He fulfilled the Law, so they should strive to fulfil it. Secondly, because the Jews would falsely accuse them as…vatican.va
  • Remigius of Auxerre on Matthew 5:17–19 — He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it.vatican.va
  • Augustine of Hippo on Matthew 5:17–19 — In this last sentence again there is a double sense; to fulfil the Law, either by adding something which it had not, or by doing what it commands.vatican.va
  • John Chrysostom on Matthew 5:17–19 — Christ then fulfilled the Prophets by accomplishing what was therein foretold concerning Himself - and the Law, first, by transgressing none of its precepts; secondly, by justifying by faith, which the Law could not…vatican.va
  • Augustine of Hippo on Matthew 5:17–19 (2) — And lastly, because even for them who were under grace, it was hard in this mortal life to fulfil that of the Law, “Thou shalt not lust,” He being made a Priest by the sacrifice of His flesh, obtained for us this…vatican.va
  • Faustus of Riez on Matthew 5:17–19 — Supposing these to be Christ’s genuine words, we should enquire what was His motive for speaking thus, whether to soften the blind hostility of the Jews, who when they saw their holy things trodden under foot by Him,…vatican.va
  • Pseudo-Chrysostom on Matthew 5:17–19 (2) — But since all things which should befall from the very beginning of the world to the end of it, were in type and figure foreshewn in the Law, that God may not be thought to be ignorant of any of those things that…vatican.va
  • Remigius of Auxerre on Matthew 5:17–19 (2) — “Amen” is a Hebrew word, and my be rendered in Latin, ‘vere,’ ‘fidenter,’ or ‘fiat;’ that is, ‘truly,’ ‘faithfully,’ or ‘so be it.’ The Lord uses it either because of the hardness of heart of those who were slow to…vatican.va
  • Hilary of Poitiers on Matthew 5:17–19 — From the expression here used, “pass,” we may suppose that the constituting elements of heaven and earth shall not be annihilated. [ed. note: The text of Hil. has ‘maxima, ut arbitramur, elementa esse solvends.’]vatican.va
  • Remigius of Auxerre on Matthew 5:17–19 (3) — But shall abide in their essence, but “pass” through renewal.vatican.va
  • Augustine of Hippo on Matthew 5:17–19 (3) — By the words “one iota or one point shall not pass from the Law,” we must understand only a strong metaphor of completeness, drawn from the letters of writing, iota being the least of the letters, made with one…vatican.va
  • Rabanus Maurus on Matthew 5:17–19 — He fitly mentions the Greek iota, and not the Hebrew job, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection.vatican.va
  • Pseudo-Chrysostom on Matthew 5:17–19 (3) — If even an honourable man blushes to be found in a falsehood, and a wise man lets not fall empty any word he has once spoken, how could it be that the words of heaven should fall to the ground empty? Hence He…vatican.va
  • John Chrysostom on Matthew 5:17–19 (2) — He speaks not this of the old laws, but of those which He was now going to enact, of which he says, “the least,” though they were all great. For as He so oft spoke humbly of Himself, so does He now speak humbly of…vatican.va
  • Pseudo-Chrysostom on Matthew 5:17–19 (4) — Otherwise; the precepts of Moses are easy to obey; “Thou shalt not kill. Thou shalt not commit adultery.” The very greatness of the crime is a check upon the desire of committing it; therefore the reward of…vatican.va
  • Augustine of Hippo on Matthew 5:17–19 (4) — Or, the precepts of the Law are called ‘the least,’ as opposed to Christ’s precepts which are great. The least commandments are signified by the iota and the point. “He,” therefore, “who breaks them, and teaches men…vatican.va
  • Glossa Ordinaria on Matthew 5:17–19 (2) — By ‘break,’ is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ’s additions.vatican.va
  • John Chrysostom on Matthew 5:17–19 (3) — Or, when you hear the words, “least in the kingdom of heaven,” imagine nothing less than the punishment of hell. For He oft uses the word ‘kingdom,’ not only of the joys of heaven, but of the time of the…vatican.va
  • Gregory the Great on Matthew 5:17–19 — Or, by the kingdom of heaven is to be understood the Church, in which that teacher who breaks a commandment is called least, because he whose life is despised, it remains that his preaching be also despised.vatican.va
  • Hilary of Poitiers on Matthew 5:17–19 (2) — Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the…vatican.va
  • Jerome on Matthew 5:17–19 — This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not…vatican.va
  • Augustine of Hippo on Matthew 5:17–19 (5) — Otherwise; “he who breaks the least of these commandments,” that is, of Moses’ Law, “and teaches men so, shall be called the least; but he who shall do (these least), and so teach,” shall not indeed be esteemed…vatican.va

Matthew 5:20–22

  • Hilary of Poitiers on Matthew 5:20–22 — Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.vatican.va
  • John Chrysostom on Matthew 5:20–22 — By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters unto the Old…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 — The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 — Otherwise, “unless your righteousness exceed the righteousness of the Scribes and Pharisees,” that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, “They say, and do not;”…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (2) — This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom…vatican.va
  • Glossa Ordinaria on Matthew 5:20–22 — Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (3) — For almost all the precepts which the Lord gave, saying, “But I say unto you,” are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shews them that…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (2) — Christ willing to shew that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, [margin note: vid. Matt 19:18] that one which was the first…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (4) — We do not, because we have heard that, “Thou shalt not kill,” deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous…vatican.va
  • John Chrysostom on Matthew 5:20–22 (2) — This, “it was said by them of old time,” shews that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (5) — There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (3) — He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he…vatican.va
  • Jerome on Matthew 5:20–22 — Some copies add here the words, without cause; but by the true reading [ed. note: Vid. also in Eph. iv. 31. Augustine says the same speaking of Greek codd. Retract. i. 19. Cassian rejects it too, Institut. viii. 20.…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (4) — Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (6) — This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (7) — But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (5) — But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (8) — And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, “He who…vatican.va
  • John Chrysostom on Matthew 5:20–22 (3) — Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for ‘thou.’ For the Lord descends to the…vatican.va
  • Jerome on Matthew 5:20–22 (2) — Or, Racha is a Hebrew word signifying, ‘empty,’ ‘vain;’ as we might say in the common phrase of reproach, ‘empty-pate.’ Observe that He says brother; for who is our brother, but he who has the same Father as ourselves?vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (6) — And it were an unworthy reproach to him who has in him the Holy Spirit to call him ‘empty.’vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (9) — In the third case are three things; anger, the voice expressive of anger, and a word of reproach, “Thou fool.” Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (7) — But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies ‘empty,’ it is one and the same thing, as far as the meaning of the word goes, to say Racha, or…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (10) — Here we have three arraignments, the judgement, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council…vatican.va
  • Rabanus Maurus on Matthew 5:20–22 — The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book…vatican.va
  • John Chrysostom on Matthew 5:20–22 (4) — This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shews that the gifts of the one come of His love, the condemnation of the other of our sloth. Many thinking…vatican.va
  • Pseudo-Chrysostom on Matthew 5:20–22 (8) — “In danger of the council;” that is, (according to the interpretation given by the Apostles in the Constitutions,) in danger of being one of that Council which condemned Christ. [ed. note, e: This remark is not found…vatican.va
  • Hilary of Poitiers on Matthew 5:20–22 (2) — Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (11) — Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.vatican.va
  • John Chrysostom on Matthew 5:20–22 (5) — Or, “the judgment,” and “the council” denote punishment in this word; “hell-fire” future punishment. He denounces punishment against anger, yet does not mention any special punishment, shewing therein that it is not…vatican.va
  • Augustine of Hippo on Matthew 5:20–22 (12) — In all these three sentences there are some words understood. In the first indeed, as many copies read “without cause,” there is nothing to be supplied. In the second, “He who saith to his brother, Racha,” we must…vatican.va

Matthew 5:23–24

Matthew 5:25–26

Matthew 5:27–28

  • John Chrysostom on Matthew 5:27–28 — The Lord having explained how much is contained in the first commandment, namely, “Thou shalt not kill,” proceeds in regular order to the second.vatican.va
  • Augustine of Hippo on Matthew 5:27–28 — “Thou shalt not commit adultery,” that is, Thou shalt go no where but to thy lawful wife. For if you exact this of your wife, you ought to do the same, for the husband ought to go before the wife in virtue. It is a…vatican.va
  • Augustine of Hippo on Matthew 5:27–28 (2) — He then goes on to correct the error of the Pharisees, declaring, “Whoso looketh upon a woman to lust after her, hath committed adultery already with her in his heart.” For the commandment of the Law, “Thou shalt not…vatican.va
  • Jerome on Matthew 5:27–28 — Between πάθος and προπάθεια, that is between actual passion and the first spontaneous movement of the mind, there is this difference: passion is at once a sin; the spontaneous movement of the mind, though it partakes…vatican.va
  • Augustine of Hippo on Matthew 5:27–28 (3) — For there are three things which make up a sin; suggestion either through the memory, or the present sense; if the thought of the pleasure of indulgence follows, that is an unlawful thought, and to be restrained; if…vatican.va
  • Gregory the Great on Matthew 5:27–28 — But whoso casts his eyes about without caution will often be taken with the pleasure of sin, and ensnared by desires begins to wish for what he would not. Great is the strength of the flesh to draw us downwards, and…vatican.va
  • John Chrysostom on Matthew 5:27–28 (2) — If you permit yourself to gaze often on fair countenances you will assuredly be taken, even though you may be able to command your mind twice or thrice. For you are not exalted above nature and the strength of…vatican.va

Matthew 5:29–30

  • Glossa Ordinaria on Matthew 5:29–30 — Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the…vatican.va
  • Pseudo-Chrysostom on Matthew 5:29–30 — But if according to that of the Prophet, “there is no whole part in our body,” [Ps 38:3] it is needful that we cut off every limb that we have that the punishment may be equal to the depravity of the flesh. Is it…vatican.va
  • Jerome on Matthew 5:29–30 — Therefore by the right eye and the right hand we must understand the love of brethren, husbands and wives, parents and kinsfolk; which if we find to hinder our view of the true light, we ought to sever from us.vatican.va
  • Augustine of Hippo on Matthew 5:29–30 — As the eye denotes contemplation, so the hand aptly denotes action. By the eye we must understand our most cherished friend, as they are wont to say who would express ardent affection, ‘I love him as my own eye.’ And…vatican.va
  • Pseudo-Chrysostom on Matthew 5:29–30 (2) — Otherwise; Christ would have us careful not only of our own sin, but likewise that even they who pertain to us should keep themselves from evil. Have you any friend who looks to your matters as your own eye, or…vatican.va
  • Hilary of Poitiers on Matthew 5:29–30 — Thus a more lofty step of innocence is appointed us, in that we are admonished to keep free, not only from sin ourselves, but from such as might touch us from without.vatican.va
  • Jerome on Matthew 5:29–30 (2) — Otherwise; As above He had placed lust in the looking on a woman, so now the thought and sense straying hither and thither He calls ‘the eye.’ By the right hand and the other parts of the body, He means the initial…vatican.va
  • Pseudo-Chrysostom on Matthew 5:29–30 (3) — The eye of flesh is the mirror of the inward eye. The body also has its own sense, that is, the left eye, and its own appetite, that is, the left hand. But the parts of the soul are called right, for the soul was…vatican.va
  • Glossa Ordinaria on Matthew 5:29–30 (2) — Or, the “right eye” is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The “right hand” is good works, or the…vatican.va
  • Remigius of Auxerre on Matthew 5:29–30 — The reason why the right eye and the right hand are to be cast away is subjoined in that, “For it is better, &c.”vatican.va
  • Pseudo-Chrysostom on Matthew 5:29–30 (4) — For as we are every one members one of another, it is better that we should be saved without some one of these members, than that we perish together with them. Or, it is better that we should be saved without one…vatican.va

Matthew 5:32

  • Glossa Ordinaria on Matthew 5:32 — The Lord had taught us above that our neighbour’s wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away.vatican.va
  • Jerome on Matthew 5:32 — For touching Moses’ allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed.vatican.va
  • Pseudo-Chrysostom on Matthew 5:32 — For when Moses brought the children of Israel out of Egypt, they were indeed Hebrews in race, but Egyptians in manners. And it was caused by the Gentile manners that the husband hated the wife; and if he was not…vatican.va
  • Hilary of Poitiers on Matthew 5:32 — But the Lord who brought peace and goodwill on earth, would have it reign especially in the matrimonial bond.vatican.va
  • Augustine of Hippo on Matthew 5:32 — The Lord’s command here that a wife is not to be put away, is not contrary to the command in the Law, as Manichaeus affirmed. Had the Law allowed any who would to put away his wife, to allow none to put away were…vatican.va
  • Augustine of Hippo on Matthew 5:32 (2) — By interposing this delay in the mode of putting away, the lawgiver shewed as clearly as it could be shewn to hard hearts, that he hated strife and disagreement. The Lord then so confirms this backwardness in the…vatican.va
  • Pseudo-Chrysostom on Matthew 5:32 (2) — If we ought to bear the burdens of strangers, in obedience to that of the Apostles, “Bear ye one another’s burdens,” [Gal 6:2] how much more that of our wives and husbands? The Christian husband ought not only to…vatican.va
  • Augustine of Hippo on Matthew 5:32 (3) — Yea, more, He declares the man who marries her who is put away an adulterer.vatican.va
  • John Chrysostom on Matthew 5:32 — Say not here, It is enough her husband has put her away; for even after she is put away she continues the wife of him that put her away.vatican.va
  • Augustine of Hippo on Matthew 5:32 (4) — The Apostle has fixed the limit here, requiring her to abstain from a fresh marriage as long as her husband lives. After his death he allows her to marry. But if the woman may not marry while her former husband is…vatican.va
  • Augustine of Hippo on Matthew 5:32 (5) — Yet I would not have the reader think this disputation of ours sufficient in a matter so arduous; for not every sin is spiritual fornication, nor does God destroy every sinner, for He hears His saints daily crying to…vatican.va
  • Augustine of Hippo on Matthew 5:32 (6) — If any affirm that the only fornication for which the Lord allows divorce is that of carnal sin, he may see that the Lord has spoken of believing husbands and wives, forbidding either to leave the other except for…vatican.va
  • Augustine of Hippo on Matthew 5:32 (7) — Not only does He permit to put away a wife who commits fornication, but whoso puts away a wife by whom he is driven to commit fornication, puts her away for the cause of fornication, both for his own sake and hers.vatican.va
  • Augustine of Hippo on Matthew 5:32 (8) — He also rightly puts away his wife to whom she shall say, I will not be your wife unless you get me money by robbery; or should require any other crime to be done by him. If the husband here be truly penitent, he…vatican.va
  • Augustine of Hippo on Matthew 5:32 (9) — Nothing can be more unjust than to put away a wife for fornication, and yourself to be guilty of that sin, for then is that happened, “Wherein thou judgest another, thou condemnest thyself.” [Rom 2:1] When He says,…vatican.va

Matthew 5:33–37

  • Glossa Ordinaria on Matthew 5:33–37 — The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from…vatican.va
  • Jerome on Matthew 5:33–37 — This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done…vatican.va
  • Pseudo-Chrysostom on Matthew 5:33–37 — For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly.vatican.va
  • Augustine of Hippo on Matthew 5:33–37 — Inasmuch as the sin of perjury is a grievous sin, he must be further removed from it who uses no oath, than he who is ready to swear on every occasion, and the Lord would rather that we should not swear and keep…vatican.va
  • Augustine of Hippo on Matthew 5:33–37 (2) — This precept also confirms the righteousness of the Pharisees, not to forswear; inasmuch as he who swears not at all cannot forswear himself. But as to call God to witness is to swear, does not the Apostle break this…vatican.va
  • Augustine of Hippo on Matthew 5:33–37 (3) — But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle…vatican.va
  • Augustine of Hippo on Matthew 5:33–37 (4) — Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but…vatican.va
  • Jerome on Matthew 5:33–37 (2) — Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man’s head. For this evil practice of swearing by the elements the Jews had always, and are…vatican.va
  • Augustine of Hippo on Matthew 5:33–37 (5) — Or; It is added, “By the Heaven, &c.” because the Jews did not consider themselves bound when they swore by such things. As if He had said, When you swear by the Heaven and the Earth, think not that you do not owe…vatican.va
  • John Chrysostom on Matthew 5:33–37 — Note how He exalts the elements of the world, not from their own nature, but from the respect which they have to God, so that there is opened no occasion of idolatry.vatican.va
  • Rabanus Maurus on Matthew 5:33–37 — Having forbidden swearing, He instructs us how we ought to speak, “Let your speech be yea, yea; nay, nay.” That is, to affirm any thing it is sufficient to say, ‘It is so;’ to deny, to say, ‘It is not so.’ Or, “yea,…vatican.va
  • Hilary of Poitiers on Matthew 5:33–37 — Otherwise; They who live in the simplicity of the faith have not need to swear, with them ever, what is is, what is not is not; by this their life and their conversation are ever preserved in truth.vatican.va
  • Jerome on Matthew 5:33–37 (3) — Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath.vatican.va
  • Augustine of Hippo on Matthew 5:33–37 (6) — And he who has learned that an oath is to be reckoned not among things good, but among things necessary, will restrain himself as much as he may, not to use an oath without necessity, unless he sees men loth to…vatican.va
  • John Chrysostom on Matthew 5:33–37 (2) — Or; “of evil,” that is, from their weakness to whom the Law permitted the use of an oath. Not that by this the old Law is signified to be from the Devil, but He leads us from the old imperfection to the new abundance.vatican.va

Matthew 5:38–42

Matthew 5:43–48

  • Glossa Ordinaria on Matthew 5:43–48 — The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to shew to them that do us wrong both love and its effects. And as the…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 — That by the command, “Thou shalt love thy neighbour,” all mankind were intended, the Lord shewed in the parable of the man who was left half dead, which teaches us that our neighbour is every one who may happen at…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (2) — That there were degrees in the righteousness of the Pharisees which was under the old Law is seen herein, that many hated even those by whom they were loved. He therefore who loves his neighbour, has ascended one…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (3) — I ask the Manichaeans why they would have this peculiar to the Mosaic Law, that was said by them of old time, “thou shalt hate thy enemy?” Has not Paul said of certain men that they were hateful to God? We must…vatican.va
  • Glossa Ordinaria on Matthew 5:43–48 (2) — But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because…vatican.va
  • Pseudo-Chrysostom on Matthew 5:43–48 — As that, Thou shalt not lust, was not spoken to the flesh, but to the spirit, so in this the flesh indeed is not able to love its enemy, but the spirit is able; for the love and hate of the flesh is in the sense, but…vatican.va
  • Gregory the Great on Matthew 5:43–48 — Love to an enemy is then observed when we are not sorrowful at his success, or rejoice in his fall. We hate him whom we wish not to be bettered, and pursue with ill-wishes the prosperity of the man in whose fall we…vatican.va
  • Glossa Ordinaria on Matthew 5:43–48 (3) — They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, “Love your enemies;” does good to them, as it is,…vatican.va
  • Jerome on Matthew 5:43–48 — Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (4) — These indeed are examples of the perfect sons of God; yet to this should every believer aim, and seek by prayer to God, and struggles with himself to raise his human spirit to this tempter. Yet this so great blessing…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (5) — Here arises a question, that this commandment of the Lord, by which He bids us pray for our enemies, seems opposed by many other parts of Scripture. In the Prophets are found many imprecations upon enemies; such as…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (6) — And the souls of them that are slain cry out to be avenged; as the blood of Abel cried out of the ground not with a voice, but in spirit [margin note: ratione]. As the work is said to laud the workman, when he…vatican.va
  • John Chrysostom on Matthew 5:43–48 — Note through what steps we have now ascended hither, and how He has set us on the very pinnacle of virtue. The first step is, not to begin to do wrong to any; the second, that in avenging a wrong done to us we be…vatican.va
  • Jerome on Matthew 5:43–48 (2) — For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will.vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (7) — After that rule we must here understand of which John speaks, “He gave them power to be made the sons of God.” One is His Son by nature; we are made sons by the power which we have received; that is, so far as we…vatican.va
  • Hilary of Poitiers on Matthew 5:43–48 — Or, the sun and rain have reference to the baptism with water and Spirit.vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (8) — Or we may take it of this visible sun, and of the rain by which the fruits are nourished, as the wicked mourn in the book of Wisdom, “The Sun has not risen for us.” [Wis 5:6] And of the rain it is said, “I will…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (9) — But as we laud Him for His gifts, let us also consider how He chastises those whom He loves. For not every one who spares is a friend, nor every one who chastises an enemy; it is better to love with severity, than to…vatican.va
  • Pseudo-Chrysostom on Matthew 5:43–48 (2) — He was careful to say, “On the righteous and the unrighteous;’ for God gives all good gifts not for men’s sake, but for the saints’ sake, as likewise chastisements for the sake of sinners. In bestowing His good…vatican.va
  • Augustine of Hippo on Matthew 5:43–48 (10) — For the good man is not puffed up by worldly goods, nor broken by worldly calamity. But the bad man is punished in temporal losses, because he is corrupted by temporal gains. Or for another reason He would have good…vatican.va
  • Glossa Ordinaria on Matthew 5:43–48 (4) — To love one that loves us is of nature, but to love our enemy of charity. “If ye love them who love you, what reward have ye?” to wit, in heaven. None truly, for of such it is said, “Ye have received your reward.”…vatican.va
  • Rabanus Maurus on Matthew 5:43–48 — If then sinners be led by nature to shew kindness to those that love them, with how much greater shew of affection ought you not to embrace even those that do not love you? For it follows, “Do not even the publicans…vatican.va
  • Glossa Ordinaria on Matthew 5:43–48 (5) — But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.vatican.va
  • Rabanus Maurus on Matthew 5:43–48 (2) — Ethnici, that is, the Gentiles, for the Greek word ἔθνος is translated ‘gens’ in Latin; those, that is, who abide such as they were born, to wit, under sin.vatican.va
  • Remigius of Auxerre on Matthew 5:43–48 — Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, “Be ye then perfect, as your Father which is in heaven is perfect.”…vatican.va
  • Pseudo-Chrysostom on Matthew 5:43–48 (3) — For as our sons after the flesh resemble their fathers in some part of their bodily shape, so do spiritual sons resemble their father God, in holiness.vatican.va

Scripture cited · 56 verses

Genesis 3:19 · Exodus 20:17 · Leviticus 19:12 · Deuteronomy 6:13 · Joshua 1:5 · Psalm 36:11 · Psalm 38:3 · Psalm 68:15 · Psalm 87:3 · Psalm 109:9 · Psalm 110:1 · Psalm 119:105 · Psalm 142:5 · Proverbs 27:6 · Wisdom 5:6 · Isaiah 5:6 · Isaiah 40:9 · Isaiah 66:24 · Daniel 2:34 · Malachi 4:2 · Matthew 6:3 · Matthew 9:9 · Matthew 19:18 · Matthew 23:3 · Matthew 23:34 · Matthew 26:18 · Matthew 26:37 · Luke 6:29 · Luke 23:34 · John 5:22 · John 18:23 · Acts 15:9 · Romans 1:9 · Romans 2:1 · Romans 2:14 · Romans 8:2 · Romans 9:3 · Romans 13:4 · 1 Corinthians 2:15 · 1 Corinthians 9:27 · 1 Corinthians 15:31 · 2 Corinthians 5:10 · 2 Corinthians 9:7 · Galatians 1:8 · Galatians 1:20 · Galatians 6:2 · Ephesians 2:19 · Ephesians 4:31 · Philippians 2:15 · Philippians 3:2 · Philippians 3:3 · 2 Timothy 4:14 · Titus 1:12 · 1 Peter 5:8 · 1 John 5:16 · Revelation 6:10

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