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Glossa Ordinaria

Medieval · AD 800–1500

308 passages across 8 books of the Bible · Who was this?

On Matthew

20 of 185
  1. Matthew 23:16-22
    (non occ.) And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift.

    (ord.) For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  2. Matthew 23:32-36
    (ord.) He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  3. Matthew 24:9-14
    (non occ.)c. But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ's disciples had been dispersed over the four quarters of the earth. Whence Jerome says, (Hieron. in loc.) I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  4. Matthew 24:29-30
    (non occ.) As soon as the Lord has fortified the believers against the arts of Antichrist and his ministers, by showing that His coming would be public, He proceeds to show the order and method of His coming.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  5. Matthew 24:45-51
    (ord.) For rare indeed is such faithful servant serving his Master for his Master's sake, feeding Christ's sheep not for lucre but for love of Christ, skilled to discern the abilities, the life, and the manner of those put under him, whom the Lord sets over, that is, who is called of God, and has not thrust himself in.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  6. Matthew 25:1-13
    (ap. Anselm.) Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  7. Matthew 25:14-30
    (non occ.) In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.

    (ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.

    (non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  8. Matthew 25:31-45
    (non occ.) Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  9. Matthew 26:3-5
    (non occ.) Then the Evangelist lays before us the hidden springs and machinery by which the Lord's Passion was brought to pass.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  10. Matthew 26:6-13
    (non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  11. Matthew 26:14-16
    (non occ.) Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it.

    (non occ.) He adds his distinctive appellation, Scarioth, for there was another Judas.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  12. Matthew 26:17-19
    (non occ.) The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of it, the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, On the first day of unleavened bread.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  13. Matthew 26:26
    (non occ.) Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen.

    (non occ.) Thise we must understand to be wheat bread, for the Lord compared Himself to a grain of wheat, saying, Except a corn fall into the ground &c. Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But for as much as Christ up to the very last day, to use the words of Chrysostom as above, (p. 886.) showed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  14. Matthew 26:27-29
    (non occ.) As the refreshment of the body is wrought by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the showing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together with the Blood.

    (non occ.) But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words with you may refer to the greater part of them, and not necessarily to the whole.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  15. Matthew 26:30-35
    (non occ.) But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words with you may refer to the greater part of them, and not necessarily to the whole.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  16. Matthew 26:47-50
    (non occ.) Having said above that the Lord offered Himself of His own accord to His pursuers, the Evangelist proceeds to relate how He was seized by them.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  17. Matthew 26:59-68
    (ord) Prophesy unto us is said in ridicule of His claim to be held as a Prophet by the people.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  18. Matthew 27:6-10
    (non occ.) To this day means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  19. Matthew 27:15-26
    (non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.

    (non occ.) Pilate is said to make this answer, Whether of the twain will ye that I release unto you? either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  20. Matthew 27:31-34
    (non occ. Aug. de Cons. Ev. iii. 9.) After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

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