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Glossa Ordinaria

Medieval · AD 800–1500 · 308 passages across 8 books

Commentary

261–280 of 308
Matthew 18:9

And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

Interlin.: Or they must needs come because they are necessary, that is, useful, that by this mean “they that are approved may be made manifest.”

Matthew 18:10-14

Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

(ap. Anselm.) Or otherwise; Because so great evils come of brethren being scandalized, Take heed that ye despise not one of these little ones.

(ap. Anselm.) Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
Matthew 18:15-17

Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

(ap. Anselm.) Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.

(ap. Anselm.) Or, tell it to the whole Church, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, And if he will not hear the Church, let him by unto thee as an heathen, and a publican.
Matthew 18:18-20

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

(ap. Anselm.) But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, Again I say unto you, that if two of you shall agree upon earth, whether in admitting a penitent, or casting out a forward person, touching any thing which they shall ask, any thing, that is, that is not against the unity of the Church, it shall be done for them by my Father which is in heaven. By saying, which is in heaven, He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, For where two or three are gathered together in my name, there am I in the midst of them.
Matthew 19:1-8

And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;

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.

(ord.) He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.
Matthew 19:10-12

His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.

(ord.) He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.
Matthew 19:13-15

Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

(non occ.) He laid His hands upon them while men held them, to signify that the grace of His aid was necessary.
Matthew 19:23-26

Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

(ap. Anselm.) The Lord took occasion from this rich man to hold discourse concerning the covetous; Then said Jesus unto his disciples, Verily I say unto you, &c.

(ap. Anselm.) It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle's eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, by ceasing to love them.
Matthew 20:1-16

For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.
Matthew 21:1-9

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

(ap. Anselm) Or, The owner of the beasts will straightway send them to be engaged for Christ's service. Hereto is added the testimony of the Prophet, that it may be shown that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All this was done, that it might be fulfilled which was spoken by the Prophet; (Zech. 9:9.) to wit, Zacharias.

(ap. Anselm.) And the meaning is, Blessed, that is, Glorious, is He that cometh, that is, is incarnate; in the name of the Lord; that is, of the Father, by glorifying Him. Again they repeat, Hosanna, that is, Save, I pray thee, and define whither they would bo saved, in the highest, that is in the heavenly, not in the earthly places.
Matthew 21:17-22

And he left them, and went out of the city into Bethany; and he lodged there.

(ap. Anselm.) For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.

(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.
Matthew 21:33-44

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
Matthew 22:1-14

And Jesus answered and spake unto them again by parables, and said,

(interlin.) Answered, that is, meeting their evil thoughts of putting Him to death.

(interlin.) Or, All things are now ready, i. e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.
Matthew 22:15-22

Then went the Pharisees, and took counsel how they might entangle him in his talk.

(ord.) Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace.

(non occ.) There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, We know that Thou art true. Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, And teachest the way of God in truth. Thirdly, on the side of our neighbour, when through fear or affection any one withholds the truth; to exclude this they say, And carest for no man, for Thou regardest not the person of man.
Matthew 22:34-40

But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Matthew 22:40

On these two commandments hang all the law and the prophets.

Interlin.: Or, “with all thy heart,” i.e. understanding; “with all thy soul,”i.e. thy will; “with all thy mind,” i.e. memory; so you shall think, will, remember nothing contrary to Him. If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, “This is the firstand great commandment,” we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions. Nor did He only teach the first and great commandment, but added that there was a second like unto the first, “Thou shalt love thyneighbour as thyself:” But if “Whoso loveth iniquity hath hated his own soul,” it is manifest that he does not love his neighbour as himself, when he does not love himself.

Matthew 22:41-46

While the Pharisees were gathered together, Jesus asked them,

(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth. He concludes from this authority, If David then call Him Lord, how is He his son?
Matthew 23:1-4

Then spake Jesus to the multitude, and to his disciples,

(interlin.) Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.
Matthew 23:5-12

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

(non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.

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