Augustine of Hippo — Commentary on Scripture

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

(Serm. 83, 6.) Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.

(Quæst. Ev. i. 25.) This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.

Matthew 18:28

But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

(Serm. 83. 6.) That He says he owed him a hundred denarii is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor.

(ubi sup.) But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, And he laid hands on him, and held him by the throat, saying, Pay me that thou, owest.

Matthew 18:30

And he would not: but went and cast him into prison, till he should pay the debt.

(Quæst. Ev. i. 25.) That is, he nourished such thoughts towards him that he sought his punishment. But he went his way.

Matthew 18:31

So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

(Quæst. Ev. i. 25.) By the fellow-servants is understood the Church, which binds one and looses another.

Matthew 18:35

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

(Serm. 83, 7.) or God says, Forgive, and ye shall be forgiven; (Luke 6:37.) I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses. It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart For the Lord adds, From your hearts, to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart. What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost.

Matthew 19:4-6

And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

(Cont. Faust. xix. 29.) Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses' law when they did put them away. This also we learn hence by the testimony of Christ Himself, that it was God who made it thus, and joined them male and female; which when the Manichæans deny, they are condemned, resisting the Gospel of Christ.

Matthew 19:5-6 · 2 passages

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

(Civ. Dei, xiv. 22.) For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man.

(Gen. ad lit. ix. 19.) Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was enabled to speak this as a prophecy.

Matthew 19:7-8

They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

(ubi sup.) For how great was that hardness! When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what wit do the Manichæans blame Moses, as severing wedlock by a bill of divorce, and commend Christ as, on the contrary, confirming its force? Whereas according to their impious science they should have praised Moses for putting asunder what the devil had joined, and found fault with Christ who riveted the bonds of the devil.

Matthew 19:9

And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

(De Conjug. Adult. ii. 9.) For a reunion of the wedlock, even after actual commission of adultery, is neither shameful nor difficult, where there is an undoubted remission of sin through the keys of the kingdom of heaven; not that after being divorced from her husband an adulteress should be called back again, but that after her union with Christ she should no longer be called an adulteress.

Matthew 19:17 · 2 passages

And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

(de Cons. Ev. ii. 63.) This may seem a discrepancy, that Matthew here gives it, Why askest thou me concerning good? whereas Mark and Luke have, Why callest thou me good? For this, Why askest thou me concerning good? may seem rather to be referred to his question, What good thing shall I do? for in that he both mentioned good, and asked a question. But this, Good Master, is not yet a question. Either sentence may be understood thus very appropriately to the passage. (de Trin. i. 13.) Or, because he sought eternal life, (and eternal life consists in such contemplation in which God is beheld not for punishment, but for everlasting joy,) and knew not with whom he spake, but thought Him only a Son of Man, therefore He says, Why askest thou me concerning good, calling me in respect of what you see in me, Good Master? This form of the Son of Man shall appear in the judgment, not to the righteous only, but to the wicked, and the very sight shall be to them an evil, and their punishment. But there is a sight of My form, in which I am equal to God. That one God therefore, Father, Son, and Hol…

(de Cons. Ev. ii. 63.) This may seem a discrepancy, that Matthew here gives it, Why askest thou me concerning good? whereas Mark and Luke have, Why callest thou me good? For this, Why askest thou me concerning good? may seem rather to be referred to his question, What good thing shall I do? for in that he both mentioned good, and asked a question. But this, Good Master, is not yet a question. Either sentence may be understood thus very appropriately to the passage.

(de Trin. i. 13.) Or, because he sought eternal life, (and eternal life consists in such contemplation in which God is beheld not for punishment, but for everlasting joy,) and knew not with whom he spake, but thought Him only a Son of Man, therefore He says, Why askest thou me concerning good, calling me in respect of what you see in me, Good Master? This form of the Son of Man shall appear in the judgment, not to the righteous only, but to the wicked, and the very sight shall be to them an evil, and their punishment. But there is a sight of My form, in which I am equal to God. That one God therefore, Father, Son, and Holy Spirit, is alone good, because none see Him to mourning and sorrow, but only to salvation and true joy.

(Serm. 84, 1.) And He said not, If thou desirest life eternal; but, If thou wilt enter into life, calling that simply life, which shall be everlasting. Here we should consider how eternal life should be loved, when this miserable and finite life is so loved.

The Lord said to a certain young man, “If you would enter life, keep the commandments.” He did not say “If you would have life” but “If you would enter life,” defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality; and however troubled it is, however wretched, people are afraid to end it. Hence we should see, we should consider, how much eternal life is to be loved, when this miserable life that must at some time be ended is so loved. Consider, brothers, how much that life is to be loved when it is a life you never end. You love this life, where you work so much, run, are busy, pant. In this busy life the obligations can scarcely be counted: sowing, plowing, working new land, sailing, grinding, cooking, weaving. And after all this hard work your life comes to an end. Look at what you suffer in this wretched life that you so love. And do you think that you will always live and never die? Temples, rocks, marbles, all reinforced by iron and lead, still fall. And a person thinks that he will never die? Learn ther…

The Lord said to a certain young man, “If you would enter life, keep the commandments.” He did not say “If you would have life” but “If you would enter life,” defining that life as eternal life. Let us first consider then the love of this life. For this life is loved, whatever its quality; and however troubled it is, however wretched, people are afraid to end it. Hence we should see, we should consider, how much eternal life is to be loved, when this miserable life that must at some time be ended is so loved. Consider, brothers, how much that life is to be loved when it is a life you never end. You love this life, where you work so much, run, are busy, pant. In this busy life the obligations can scarcely be counted: sowing, plowing, working new land, sailing, grinding, cooking, weaving. And after all this hard work your life comes to an end. Look at what you suffer in this wretched life that you so love. And do you think that you will always live and never die? Temples, rocks, marbles, all reinforced by iron and lead, still fall. And a person thinks that he will never die? Learn therefore, brothers, to seek eternal life, when you will not endure these things but will reign with God forever.

Matthew 19:21 · 2 passages

Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

The rich young man claimed to have kept the commandments. Then he heard the greater commandment: "If you wish to be perfect, you still lack one thing: sell all that you have and give it to the poor"; you will not lose it, but "you will have treasure in heaven; and come, follow me." What good does it do you if you follow the law and do not follow me? He went away sad and sorrowful, as you have heard, for he had great wealth.What he heard, we too have heard. The Word of Christ is the gospel. He sits in heaven, but he does not cease to speak on earth. Let us not be deaf, for he shouts. Let us not be dead, for he thunders. If you are not willing to do the greater commandments, do the lesser ones. If the burden of the greater is too much for you, take up the lesser. Why are you slow to do either? Why do you oppose both? The greater commandments are "Sell everything that you have and give to the poor and follow me." The lesser are "You shall not commit murder; you shall not commit adultery; you shall not bear false witness; you shall not steal; honor your father and mother; love your neigh…

The rich young man claimed to have kept the commandments. Then he heard the greater commandment: "If you wish to be perfect, you still lack one thing: sell all that you have and give it to the poor"; you will not lose it, but "you will have treasure in heaven; and come, follow me." What good does it do you if you follow the law and do not follow me? He went away sad and sorrowful, as you have heard, for he had great wealth.What he heard, we too have heard. The Word of Christ is the gospel. He sits in heaven, but he does not cease to speak on earth. Let us not be deaf, for he shouts. Let us not be dead, for he thunders. If you are not willing to do the greater commandments, do the lesser ones. If the burden of the greater is too much for you, take up the lesser. Why are you slow to do either? Why do you oppose both? The greater commandments are "Sell everything that you have and give to the poor and follow me." The lesser are "You shall not commit murder; you shall not commit adultery; you shall not bear false witness; you shall not steal; honor your father and mother; love your neighbor as yourself." So do these things. Why do I shout to you that you must sell your possessions when I cannot get you to admit that you should not take someone else's? You have heard, "You shall not steal." You rob. Before the eyes of so great a judge, I now hold you not a thief but a robber. Spare yourself; pity yourself. This life still gives you time. Don't reject reproof. Yesterday you were a thief; do not also be one today. Perhaps you have also been one today? Do not be one tomorrow. Sometime end your sin and expect good reward. You want to have your goods, but you are unwilling to be good. Your life is contrary to your hopes. If it is a great good to have a good house, how great an evil is it to have an evil soul?

(de. Op. Monach. 25.) Nor need it be made a scruple in what monasteries, or to the indigent brethren of what place, any one gives those things that he has, for there is but one commonwealth of all Christians. Therefore wheresoever any Christian has laid out his goods, in all places alike he shall receive what is necessary for himself, shall receive it of that which is Christ's.

(cont. Faust. v. 9.) Nor are such only partakers in the kingdom of heaven, who, to the end they may be perfect, sell or part with all that they have; but in these Christian ranks are numbered by reason of a certain communication of their charity a multitude of hired troops; those to whom it shall be said in the end, I was hungry, and ye gave me to eat; (Mat. 25:35.) whom be it far from us to consider excluded from life eternal, as they who obey not the commands of the Gospel.

Matthew 19:22

But when the young man heard that saying, he went away sorrowful: for he had great possessions.

(Ep. 31, 5.) I know not how, but in the love of worldly superfluities, it is what we have already got, rather than what we desire to get, that most strictly enthrals us. For whence went this young man away sorrowful, but that he had great possessions? It is one thing to lay aside thoughts of further acquisition, and another to strip ourselves of what we have already made our own; one is only rejecting what is not ours, the other is like parting with one of our own limbs.

Matthew 19:25

When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

(Quaest. Ev. 1, 26.) Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich.

Matthew 19:28

And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

(de Civ. Dei, xx. 5.) Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith. (ubi sup.) From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, Therefore shall they be your judges. (Mat. 12:27.) And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who laboured more than they all should not have place to sit to judge; but he shows that he with the rest of the saints pertains to the number of judges, when he says, Know ye not that we shall judge Angels? (1 Cor. 6:3.) (Serm. 351. 8.) In the number of judges therefore are included all that have left their all and followed the Lord; (de…

(de Civ. Dei, xx. 5.) Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith.

(ubi sup.) From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, Therefore shall they be your judges. (Mat. 12:27.) And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who laboured more than they all should not have place to sit to judge; but he shows that he with the rest of the saints pertains to the number of judges, when he says, Know ye not that we shall judge Angels? (1 Cor. 6:3.)

(Serm. 351. 8.) In the number of judges therefore are included all that have left their all and followed the Lord;

(de Civ. Dei, xx. 5.) The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, Judging the twelve tribes, yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations.

Matthew 19:29

And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.

(De Civ. Dei, xx. 7.) That He says, An hundred fold, is explained by the Apostle, when he says, As having nothing, and yet possessing all things. (2 Cor. 6:10.) For a hundred is sometimes put for the whole universe.

Matthew 20:9-10

And when they came that were hired about the eleventh hour, they received every man a penny.

(de Sanc. Virg. 26.) Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.

Matthew 20:16

So the last shall be first, and the first last: for many be called, but few chosen.

(de Spir. et Lit. 24.) Or; The lesser are therefore taken as first, because the lesser are to be made rich.