English · KJV

Glossa Ordinaria

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

Commentary

181–200 of 308
Matthew 6:7-8

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

(ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.
Matthew 6:9

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

(e. Cypr.) Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly.

(ord.) Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.

(ord.) Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.
Matthew 6:10

Thy kingdom come. Thy will be done in earth, as it is in heaven.

(ord.) It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.
Matthew 6:17-18

But thou, when thou fastest, anoint thine head, and wash thy face;

(ap. Anselm.) The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, When thou fastest, anoint thy head, and wash thy face.

(ord.) That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself.

(ord.) Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we ought to partake by afflicting ourselves.
Matthew 6:24

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

(non occ.) Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, No man can serve two masters.

(non occ.) Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man's heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, Ye cannot serve God and mammon.

(ord.) By mammon is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.
Matthew 6:25

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

(interlin.) That is, Be not withdrawn by temporal cares from things eternal.
Matthew 6:26-27

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

(non occ.) He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, Which of you by taking thought can add one cubit to his stature?
Matthew 6:28-30

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

(non occ.) And for the greater exaltation of God's providence in those things that are beyond human industry, He adds, I say unto you, that Solomon in all his glory was not arrayed like one of these.

Some copies have into the fire, or, into an heap, which has the appearance of an oven.

He says, of little faith, for that faith is little which is not sure of even the least things.
Matthew 6:31-33

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

(non occ.) Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?

(non occ.) There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; for after all these things do the Gentiles seek.

(interlin.) Or, He says his righteousness, as though He were to say, 'Ye are made righteous through Him, and not through yourselves.'
Matthew 6:34

Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

(ap. Anselm.) Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, Be not ye anxious about the morrow.
Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

(interlin.) He says, Lest perchance, because it may be that they will wisely turn from their uncleannessa.
Matthew 7:7-8

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

(ord.) 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.
Matthew 7:9-11

Or what man is there of you, whom if his son ask bread, will he give him a stone?

(ord.) 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.
Matthew 7:12

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

(ord.) 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.
Matthew 7:13-14

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

(ord.) 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.

(ord.) 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.
Matthew 7:15-20

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

(non occ.) 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.
Matthew 7:21-23

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

(non occ.) 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.
Matthew 7:28-29

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

(non occ.) Having related Christ's teaching, he shows its effects on the multitude, saying, And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.
Matthew 8:5-9

And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

(ord.) Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.
Matthew 8:9

For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

Ord.: Thou are able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.Haymo: Or, we may understand by those thatare set under the centurion, the natural virtues in which many of the Gentiles were mighty, or even thoughts good and bad. Let us say to the bad, Depart, and they will depart; let us call the good, and they shall come; and our servant, that is, our body, let us bid that it submit itself to the Divine will.

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