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Saint Thomas Aquinas, Carlo Crivelli

Matthew 7

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Thomas Aquinas · Catena Aurea · Chapter 7

Passages · 148

Matthew 7:1–2

  • Augustine of Hippo on Matthew 7:1–2 — Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, “Judge not.”vatican.va
  • Pseudo-Chrysostom on Matthew 7:1–2 — Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort of continuation of that of the prayer; as though it…vatican.va
  • Jerome on Matthew 7:1–2 — But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?vatican.va
  • Pseudo-Chrysostom on Matthew 7:1–2 (2) — But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of…vatican.va
  • John Chrysostom on Matthew 7:1–2 — Wherefore He does not say, ‘Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.vatican.va
  • Pseudo-Chrysostom on Matthew 7:1–2 (3) — But that not even thus should Christians correct Christians is shewn by that expression, “Judge not.” But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, “and…vatican.va
  • John Chrysostom on Matthew 7:1–2 (2) — Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely…vatican.va
  • Hilary of Poitiers on Matthew 7:1–2 — Otherwise; He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would…vatican.va
  • Augustine of Hippo on Matthew 7:1–2 (2) — I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good…vatican.va
  • Augustine of Hippo on Matthew 7:1–2 (3) — Some say, How is it true that Christ says, “And with what measure ye shall mete it shall be measured to you again,” if temporal sin is to be punished by eternal suffering? They do not observe that it is not said “the…vatican.va

Matthew 7:3–5

  • Augustine of Hippo on Matthew 7:3–5 — The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to…vatican.va
  • Jerome on Matthew 7:3–5 — He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.vatican.va
  • Augustine of Hippo on Matthew 7:3–5 (2) — As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger…vatican.va
  • John Chrysostom on Matthew 7:3–5 — Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.vatican.va
  • Pseudo-Chrysostom on Matthew 7:3–5 — Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laic, it is small and a mote in comparison of the sin of a priest, which…vatican.va
  • Hilary of Poitiers on Matthew 7:3–5 — Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise come to God. As much…vatican.va
  • Pseudo-Chrysostom on Matthew 7:3–5 (2) — That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?vatican.va
  • Augustine of Hippo on Matthew 7:3–5 (3) — When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one…vatican.va
  • Pseudo-Chrysostom on Matthew 7:3–5 (3) — Otherwise; “How sayest thou to thy brother;” that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by…vatican.va
  • Augustine of Hippo on Matthew 7:3–5 (4) — For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.vatican.va
  • John Chrysostom on Matthew 7:3–5 (2) — And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, “Thou wicked servant, I forgave thee all that debt;” [Matt 18:32] and so here, “Thou…vatican.va
  • Augustine of Hippo on Matthew 7:3–5 (5) — For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother’s eye.vatican.va

Matthew 7:6

  • Augustine of Hippo on Matthew 7:6 — Because the simplicity to which He had been directing in the foregoing precepts might lead some wrongly to conclude that it was equally wrong to hide the truth as to utter what was false, He well adds, “Give not that…vatican.va
  • Pseudo-Chrysostom on Matthew 7:6 — Otherwise; The Lord had commanded us to love our enemies, and to do good to those that sin against us. That from this Priests might not think themselves obliged to communicate also the things of God to such, He…vatican.va
  • Augustine of Hippo on Matthew 7:6 (2) — Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be…vatican.va
  • Pseudo-Chrysostom on Matthew 7:6 (2) — Otherwise; “That which is holy” denotes baptism, the grace of Christ’s body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the…vatican.va
  • John Chrysostom on Matthew 7:6 — And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood.vatican.va
  • Augustine of Hippo on Matthew 7:6 (3) — The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole,…vatican.va
  • Rabanus Maurus on Matthew 7:6 — Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices.vatican.va
  • Pseudo-Chrysostom on Matthew 7:6 (3) — Otherwise; The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not…vatican.va
  • Augustine of Hippo on Matthew 7:6 (4) — That which is despised is said to be trodden under foot: hence it is said, “Lest perchance they tread them under foot.”vatican.va
  • Glossa Ordinaria on Matthew 7:6 — He says, “Lest perchance,” because it may be that they will wisely turn from their uncleanness. [ed. note: the gloss. has ‘guia non possunt.’]vatican.va
  • Augustine of Hippo on Matthew 7:6 (5) — That which follows, “Turn again and rend you,” He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls…vatican.va
  • Pseudo-Chrysostom on Matthew 7:6 (4) — Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as…vatican.va
  • John Chrysostom on Matthew 7:6 (2) — Well is that said, “Lest they turn;” for they feign meekness that they may learn; and when they have learned, they attack.vatican.va
  • Pseudo-Chrysostom on Matthew 7:6 (5) — With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are they to be withhold from dogs that are so much more unclean. But…vatican.va
  • Augustine of Hippo on Matthew 7:6 (6) — We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from…vatican.va

Matthew 7:7–8

  • Jerome on Matthew 7:7–8 — Having before forbidden us to pray for things of the flesh, He now shews what we ought to ask, saying, “Ask, and it shall be given you.”vatican.va
  • Augustine of Hippo on Matthew 7:7–8 — Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when…vatican.va
  • Pseudo-Chrysostom on Matthew 7:7–8 — Otherwise; Having given them some commands for the sanctification of prayer, saying, “Judge not,” He adds accordingly, “Ask, and it shall be given unto you,” as though He were to say, If ye observe this mercy towards…vatican.va
  • Glossa Ordinaria on Matthew 7:7–8 — We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in.vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (2) — Asking, is that we may get healthiness of soul that we may be able to fulfil the things commanded us; seeking, pertains to the discovery of the truth. But when any has found the true way, he will then come into…vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (3) — How these three differ from one another, I have thought good to unfold with this travail; but it were better to refer them all to instant prayer; wherefore He afterwards concludes, saying, “He will give good things…vatican.va
  • John Chrysostom on Matthew 7:7–8 — And in that He adds “seek,” and “knock,” HE bids us ask with much importunateness and strength. For one who seeks, casts forth all other things from his mind, and is turned to that thing singly which he seeks; and he…vatican.va
  • Pseudo-Chrysostom on Matthew 7:7–8 (2) — He had said, “Ask, and ye shall receive;” which sinners hearing might perchance say, The Lord herein exhorts them that are worthy, but we are unworthy. Therefore He repeats it that He may commend the mercy of God to…vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (4) — Wherefore God hears sinners; for if He do not hear sinners, the Publican said in vain, “Lord, be merciful to me a sinner;” [Luke 18:13] and by that confession merited justification.vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (5) — He who in faith offers supplication to God for the necessities of this life is heard mercifully, and not heard mercifully. For the physician knows better than the sick man what is good for his sickness. But if he…vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (6) — But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer.vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (7) — There is need moreover of perseverance, that we may receive what we ask for.vatican.va
  • Augustine of Hippo on Matthew 7:7–8 (8) — In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things…vatican.va

Matthew 7:9–11

  • Augustine of Hippo on Matthew 7:9–11 — As above He had cited the birds of the air and the lilies of the field, that our hopes may rise from the less to the greater; so also does He in this place, when He says, “Or what man among you?”vatican.va
  • Pseudo-Chrysostom on Matthew 7:9–11 — Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the…vatican.va
  • John Chrysostom on Matthew 7:9–11 — There are two things behoveful for one that prays; that he ask earnestly; and that he ask such things as he ought to ask. And those are spiritual things; as Solomon, because he asked such things as were right,…vatican.va
  • Pseudo-Chrysostom on Matthew 7:9–11 (2) — And what are the things that we ought to ask, he shews under the likeness of a loaf, and a fish. The loaf is the word concerning the knowledge of God the Father. The stone is all falsehood that has a stumbling-block…vatican.va
  • Remigius of Auxerre on Matthew 7:9–11 — By the fish we may understand the word concerning Christ, by the serpent the Devil himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the…vatican.va
  • Rabanus Maurus on Matthew 7:9–11 — Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life…vatican.va
  • Remigius of Auxerre on Matthew 7:9–11 (2) — The sense therefore is: we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of…vatican.va
  • John Chrysostom on Matthew 7:9–11 (2) — This He said not detracting from human nature, nor confessing the whole human race to be evil; but He calls paternal love “evil” when compared with His own goodness. Such is the superabundance of His love towards men.vatican.va
  • Pseudo-Chrysostom on Matthew 7:9–11 (3) — Because in comparison of God who is preeminently good, all men seem to be evil, as all light shews dark when compared with the sun.vatican.va
  • Jerome on Matthew 7:9–11 — Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation,…vatican.va
  • Augustine of Hippo on Matthew 7:9–11 (2) — Or He calls “evil” those who are lovers of this age; [margin note: Eph 5:16] whence also the good things which they give are to be called good according to their sense who esteem them as good; nay, even in the nature…vatican.va
  • Augustine of Hippo on Matthew 7:9–11 (3) — For that good thing which makes men good is God. Gold and silver are good things not as making you good, but as with them you may do good. If then we be evil, yet as having a Father who is good let us not remain ever…vatican.va
  • Augustine of Hippo on Matthew 7:9–11 (4) — If then we being evil, know how to give that which is asked of us, how much more is it to be hoped that God will give us good things when we ask Him?vatican.va
  • Pseudo-Chrysostom on Matthew 7:9–11 (4) — He says “good things,” because God does not give all things to them that ask Him, but only good things.vatican.va
  • Glossa Ordinaria on Matthew 7:9–11 — For from God we receive only such things as are good, of what kind soever they may seem to us when we receive them; for all things work together for good to His beloved.vatican.va
  • Remigius of Auxerre on Matthew 7:9–11 (3) — And be it known that where Matthew says, “He shall give good things,” Luke has, “shall give his Holy Spirit.” [Luke 11:13] But this ought not to seem contrary, because all the good things which man receives from God,…vatican.va

Matthew 7:12

  • Augustine of Hippo on Matthew 7:12 — Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes,…vatican.va
  • Pseudo-Chrysostom on Matthew 7:12 — Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore…vatican.va
  • Glossa Ordinaria on Matthew 7:12 — Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, “All things therefore, &c.”vatican.va
  • John Chrysostom on Matthew 7:12 — Otherwise; The Lord desires to teach that men ought to seek aid from above, but at the same time to contribute what lays in their power; wherefore when He had said, “Ask, seek, and knock,” He proceeds to teach openly…vatican.va
  • Augustine of Hippo on Matthew 7:12 (2) — Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal…vatican.va
  • John Chrysostom on Matthew 7:12 (2) — He says not, “All things whatsoever,” simply, but “All things therefore,” as though He should say, If ye will be heard, besides those things which I have now said to you, do this also. And He said not, Whatsoever you…vatican.va
  • Augustine of Hippo on Matthew 7:12 (3) — Some Latin copies add here, “good things,” [ed. note: So also S. Cyprian de Orat. (Tr. vii. 18. fin.) and the Latin MSS.] which I suppose was inserted to make the sense more plain. For it occurred that one might…vatican.va
  • Cyprian of Carthage on Matthew 7:12 — Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, “Whatsoever ye would that men should do to you, do ye also to them;” and adds, “for this is the Law and the…vatican.va
  • Pseudo-Chrysostom on Matthew 7:12 (2) — For whosoever the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root.vatican.va
  • Gregory the Great on Matthew 7:12 — He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good.vatican.va
  • John Chrysostom on Matthew 7:12 (3) — Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance.vatican.va
  • Augustine of Hippo on Matthew 7:12 (4) — This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He…vatican.va
  • Augustine of Hippo on Matthew 7:12 (5) — Otherwise; Scripture does not mention the love of God, where it says, “All things whatsoever ye would;” because he who loves his neighbour must consequently love Love itself above all things; but God is Love;…vatican.va

Matthew 7:13–14

  • Augustine of Hippo on Matthew 7:13–14 — The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has…vatican.va
  • Glossa Ordinaria on Matthew 7:13–14 — Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate.vatican.va
  • Pseudo-Chrysostom on Matthew 7:13–14 — Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; “But thou when thou fastest anoint thy head;” and after comes, “Enter ye in at the strait…vatican.va
  • Glossa Ordinaria on Matthew 7:13–14 (2) — Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.vatican.va
  • John Chrysostom on Matthew 7:13–14 — But seeing He declares below, “My yoke is pleasant, and my burden light,” how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a…vatican.va
  • Jerome on Matthew 7:13–14 — Attend to the words, for they have an especial force, “many walk” in the broad way - “few find” the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all…vatican.va

Matthew 7:15–20

  • Pseudo-Chrysostom on Matthew 7:15–20 — The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 — When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He…vatican.va
  • John Chrysostom on Matthew 7:15–20 — Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, “Take heed of false prophets.” In the which that they might be the more careful, He reminds them of…vatican.va
  • Pseudo-Chrysostom on Matthew 7:15–20 (2) — What is written below that “the Law and the Prophets were until John,” [Matt 11:13] is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not…vatican.va
  • John Chrysostom on Matthew 7:15–20 (2) — Yet He may seem here to have aimed under the title of “false prophets,” not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, “By their…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (2) — Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep’s clothing, and in this manner are deceived concerning wolves. For they…vatican.va
  • Pseudo-Chrysostom on Matthew 7:15–20 (3) — The fruits of a man are the confession of his faith and the works of his life; for he who utter according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth…vatican.va
  • Jerome on Matthew 7:15–20 — What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance,…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (3) — But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to…vatican.va
  • Gregory the Great on Matthew 7:15–20 — Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep’s…vatican.va
  • John Chrysostom on Matthew 7:15–20 (3) — And the hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again…vatican.va
  • Pseudo-Chrysostom on Matthew 7:15–20 (4) — The grape had in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (4) — In this place we must guard against the error of such [margin note: Manichees] as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (5) — These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature…vatican.va
  • John Chrysostom on Matthew 7:15–20 (4) — But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, “A good tree cannot…vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (6) — From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become…vatican.va
  • Rabanus Maurus on Matthew 7:15–20 — And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.vatican.va
  • Augustine of Hippo on Matthew 7:15–20 (7) — But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung…vatican.va
  • Jerome on Matthew 7:15–20 (2) — We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he…vatican.va
  • John Chrysostom on Matthew 7:15–20 (5) — He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, “Every tree that bringeth not forth good fruit shall be hewn down, and cast into…vatican.va
  • Glossa Ordinaria on Matthew 7:15–20 — From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, “Therefore by their fruits ye shall know them.”vatican.va

Matthew 7:21–23

  • Jerome on Matthew 7:21–23 — As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who…vatican.va
  • John Chrysostom on Matthew 7:21–23 — Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, “If thou art called a Jew, and restest in the Law.”vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 — Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.vatican.va
  • Augustine of Hippo on Matthew 7:21–23 — For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, “Not every one that saith unto me,…vatican.va
  • Jerome on Matthew 7:21–23 (2) — For Scripture uses to take words for deeds; according to which the Apostle declares, “They make confession that they know God, but in works deny him.” [Titus 1:16]vatican.va
  • Ambrosiaster on Matthew 7:21–23 — For all truth by whomsoever uttered is from the Holy Spirit.vatican.va
  • Augustine of Hippo on Matthew 7:21–23 (2) — Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, “Lord, Lord;” and thence seems to us to be a good tree; the true fruit spoken of is to do the will…vatican.va
  • Hilary of Poitiers on Matthew 7:21–23 — For obeying God’s will and not calling on His name, shall find the way to the heavenly kingdom.vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 (2) — And what the will of God is the Lord Himself teaches, “This is,” He says, “the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life.” [John 6:40] The word believe…vatican.va
  • John Chrysostom on Matthew 7:21–23 (2) — He said not “he that doth” My “will,” but “the will of my Father,” for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other…vatican.va
  • Augustine of Hippo on Matthew 7:21–23 (3) — Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the…vatican.va
  • John Chrysostom on Matthew 7:21–23 (3) — See how He thus secretly bring in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish,…vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 (3) — When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man’s work shall speak, and his mouth…vatican.va
  • Hilary of Poitiers on Matthew 7:21–23 (2) — They even assure themselves of glory for their prophesying in teaching, for their casting our daemons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, “Have we not prophesied in…vatican.va
  • John Chrysostom on Matthew 7:21–23 (4) — But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His…vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 (4) — But not that He says, “in my name,” not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks…vatican.va
  • Augustine of Hippo on Matthew 7:21–23 (4) — Read also what things the Magi did in Egypt in withstanding Moses.vatican.va
  • Jerome on Matthew 7:21–23 (3) — Otherwise; To prophesy, to work wonders, to cast out daemons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ’s name has this force; or it is suffered for the…vatican.va
  • John Chrysostom on Matthew 7:21–23 (5) — For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and…vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 (5) — For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they…vatican.va
  • John Chrysostom on Matthew 7:21–23 (6) — He says to them, “I never knew you,” as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before…vatican.va
  • Jerome on Matthew 7:21–23 (4) — Note that He says, “I never knew you,” as being against some that say that all men have always been among rational creatures.” [ed. note: Origen was accused of saying that all men were from their birth inwardly…vatican.va
  • Gregory the Great on Matthew 7:21–23 — By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them,…vatican.va
  • Augustine of Hippo on Matthew 7:21–23 (5) — But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not…vatican.va
  • Hilary of Poitiers on Matthew 7:21–23 (3) — But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine,…vatican.va
  • Jerome on Matthew 7:21–23 (5) — He says not, Who have worked, but “who work iniquity,” that He should not seem to take away repentance. “Ye,” that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet…vatican.va
  • Pseudo-Chrysostom on Matthew 7:21–23 (6) — For death separates the soul from the body, but changes not the purpose of the heart.vatican.va

Matthew 7:24–27

  • John Chrysostom on Matthew 7:24–27 — Because there would be some who would admire the things that were said by the Lord, but would not add that shewing forth of them which is in action, He threatens them before, saying, “Every man that hears these words…vatican.va
  • Pseudo-Chrysostom on Matthew 7:24–27 — He said not, I will account him that hears and does, as wise; but, “He shall be likened to a wise man.” He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who had built…vatican.va
  • Rabanus Maurus on Matthew 7:24–27 — Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, “Go ye into everlasting fire.” [Matt 25:41]vatican.va
  • Jerome on Matthew 7:24–27 — Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall.vatican.va
  • Hilary of Poitiers on Matthew 7:24–27 — Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that…vatican.va
  • Augustine of Hippo on Matthew 7:24–27 — Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land,…vatican.va

Matthew 7:28–29

  • Glossa Ordinaria on Matthew 7:28–29 — Having related Christ’s teaching, he shews its effects on the multitude, saying, “And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.”vatican.va
  • Rabanus Maurus on Matthew 7:28–29 — This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that “the multitude wondered,” either signifies the unbelieving in the crowd, who were astonished because…vatican.va
  • Pseudo-Chrysostom on Matthew 7:28–29 — The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ’s glory than to…vatican.va
  • Augustine of Hippo on Matthew 7:28–29 — From that which is here said, He seems to have left the crowd of disciples - those out of whom He chose twelve, whom He called Apostles - but Matthew omits to mention it. For to His disciples only, Jesus seems to…vatican.va
  • John Chrysostom on Matthew 7:28–29 — He adds the cause of their wonderment, saying, “He taught them as one having authority, and not as the Scribes and Pharisees.” But if the Scribes drove Him from them, seeing His power shewn in works, how would they…vatican.va
  • Jerome on Matthew 7:28–29 — For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, “It was said by them of old . . . . But I say unto…vatican.va
  • Gregory the Great on Matthew 7:28–29 — Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.vatican.va
  • Hilary of Poitiers on Matthew 7:28–29 — Or; They measure the efficacy of His power, by the might of His words.vatican.va
  • Augustine of Hippo on Matthew 7:28–29 (2) — This is what is signified in the eleventh Psalm, “I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times.” [Ps 12: 5-6] The mention of…vatican.va

Scripture cited · 19 verses

Psalm 18:1 · Proverbs 21:13 · Matthew 11:13 · Matthew 18:32 · Matthew 25:41 · Luke 11:12 · Luke 11:13 · Luke 18:13 · John 6:40 · John 16:12 · Acts 20:29 · Romans 7:24 · Romans 8:35 · 1 Corinthians 12:3 · 1 Corinthians 13:2 · Galatians 5:19 · Ephesians 5:16 · 2 Timothy 2:19 · Titus 1:16

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