Mateus 19
Jerome · Comentário Patrístico (catena)
Mateus 19:3
(Chapter XIX. — Verse 1 and following) And it came to pass when Jesus had finished these sayings, he departed from Galilee and came into the borders of Judea, beyond the Jordan; and great multitudes followed him, and he healed them there. And the Pharisees came to him, tempting him and saying: Is it lawful for a man to put away his wife for any cause? He had come from Galilee to Judea; therefore, the faction of the Pharisees and Scribes questioned him, whether it is lawful for a man to put away his wife for any cause, so that they may hold him in a trap as if he were caught in a syllogism, and whatever he answers, may be used against him. If he says that wives should be dismissed for any reason whatsoever, and other wives should be taken, he will appear to preach against chastity. But if he responds that not every reason warrants dismissal, he will be held guilty of sacrilege as if he were a transgressor of the law given through Moses and by Moses from God. Therefore, the Lord tempers his response so that their disciple may understand, citing sacred Scripture as evidence and opposing the natural law and the first intention of God with the second intention, which was granted not by the will of God but by the necessity of sinners. — Commentary on Matthew
Mateus 19:3
[(as quoted by Aquinas, AD 1274)] That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity. Should He answer that she may not be put away for any cause whatsoever, He will be judged to have spoken impiously, and to make against the teaching of Moses and of God. — Catena Aurea by Aquinas
Mateus 19:4
(V. 4.) And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female? This is written in the beginning of Genesis. But in saying male and female, he pointed towards monogamous marriages. For he did not say males and females, which was sought after due to the repudiation of the former, but male and female, so that the bond of one spouse might be established. — Commentary on Matthew
Mateus 19:4
[(as quoted by Aquinas, AD 1274)] But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God's first sentence to this second, He answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female? This is written in the beginning of Genesis. This teaches that second marriages are to be avoided, for He said not male and females, which was what was sought by the putting away of the first, but, male and female, implying only one tie of wedlock. — Catena Aurea by Aquinas
Mateus 19:5
[(as quoted by Aquinas, AD 1274)] In like manner He says his wife, and not wives, and adds expressly, and they twain shall be one flesh. For it is the reward of marriage that one flesh, namely in the offspring, is made of two. — Catena Aurea by Aquinas
Mateus 19:5-6
"What therefore God has joined together, let no man put asunder." God "has joined" in making one flesh of man and woman; this no man can put asunder, unless perhaps God alone. Man "puts asunder" when we dismiss our first wife in desire of a second; God, who also had joined together, puts asunder, when by consent for God's service, we so have our wives as though not having them. — COMMENTARY ON MATTHEW 1.19.6
Mateus 19:5-6
(Vers. 5, 6.) And he said: Because of this, a man will leave his father and mother and be united to his wife, and the two will become one flesh. So they are no longer two, but one flesh. Likewise, he said, a man must be united to his wife, not wives. And the two will become one flesh. The reward of marriage is for two to become one flesh. Chastity joined to the spirit makes one spirit. Therefore, what God has joined together, let no man separate. God has joined, by making one flesh of man and woman: this the man cannot separate, unless perhaps by the power of God alone. Man separates, when, due to desire for a second spouse, he dismisses the first. God separates, who had also joined, when by consent due to the service of God (because time is limited) we have wives as though we have none (I Cor. VII). — Commentary on Matthew
Mateus 19:6
[(as quoted by Aquinas, AD 1274)] God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined, when by consent for the service of God we so have our wives as though we had them not. (1 Cor. 7:29.) — Catena Aurea by Aquinas
Mateus 19:7
[(as quoted by Aquinas, AD 1274)] Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God. — Catena Aurea by Aquinas
Mateus 19:7
(Verse 7) They said to him, 'So why did Moses command us to give a bill of divorce and dismiss?' They open the trap they had prepared. And certainly the Lord had not given his own opinion, but had remembered the old history and commandments of God. — Commentary on Matthew
Mateus 19:8
[(as quoted by Aquinas, AD 1274)] What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that through desire of second wives who should be richer, younger, or fairer, that the first were put to death, or treated ill, he chose rather to suffer separation, than the continuance of hatred and assassination. Observe moreover that He said not God suffered you, but, Moses; showing that it was, as the Apostle speaks, a counsel of man, not a command of God. (1 Cor. 7:12.) — Catena Aurea by Aquinas
Mateus 19:8
(Verse 8.) He said to them: because Moses allowed you to divorce your wives due to the hardness of your hearts, but it was not like that from the beginning. This is what he meant: Can God be opposed to himself, so that he would command one thing before and then nullify his own command with a new one? It should not be understood this way. Rather, Moses, seeing that because of the desire for second wives, who were either richer, younger, or more beautiful, the first wives were being killed or leading a bad life, preferred to tolerate discord rather than continue with hatred and murders (Deut. XXIV). At the same time, consider that God did not allow it because of the hardness of your hearts, but Moses did, so that, according to the Apostle's counsel (1 Corinthians 7), it may be a human choice, not a commandment from God. — Commentary on Matthew
Mateus 19:9
[(as quoted by Aquinas, AD 1274)] It is fornication alone which destroys the relationship of the wife; for when she has divided one flesh into two, and has separated herself by fornication from her husband, she is not to be retained, lest she should bring her husband also under the curse, which Scripture has spoken, He that keepeth an adulteress is a fool and wicked. (Prov. 18:23.) For it might be that a man might falsely charge an innocent wife, and for the sake of another woman might fasten an accusation upon her. Therefore it is commanded so to put away the first, that a second be not married while the first is yet alive. Also because it might happen that by the same law a wife would divorce her husband, it is also provided that she take not another husband; and because one who had become an adulteress would have no further fear of disgrace, it is commanded that she many not another husband. But if she do marry another, she is in the guilt of adultery; wherefore it follows, And whoso marrieth her that is put away, committeth adultery. — Catena Aurea by Aquinas
Mateus 19:9
(Verse 9.) But I say to you, that whoever divorces his wife, except for fornication, and marries another, commits adultery. And he who marries a divorced woman, commits adultery. Only fornication is what overcomes a wife's affection: indeed, when she divides one flesh into another, and separates herself from her husband through fornication, she should not be held: lest she also make her husband subject to a curse, as Scripture says: Whoever holds onto an adulteress, is foolish and wicked. Therefore, whenever there is fornication, or even suspicion of fornication, the wife is freely dismissed. And because it could happen that someone falsely accuses the innocent person and implicates them in an old crime due to a second marriage, the husband is commanded to divorce the first wife so that he does not have a second wife while the first one is still alive. For what he says is as follows: If you divorce your wife not for lust but for injury, why do you expose yourself to the danger of unhappy previous marriages by entering into new ones? Moreover, because it could happen that, according to the same law, a wife could also give a divorce to her husband, the same caution is prescribed so that she does not marry a second man. And because a prostitute, and one who has once been an adulteress, does not fear disgrace, the same caution is prescribed for the husband, that if he marries such a woman, he is subject to the crime of adultery. — Commentary on Matthew
Mateus 19:10
[(as quoted by Aquinas, AD 1274)] A wife is a grievous burden, if it is not permitted to put her away except for the cause of fornication. For what if she be a drunkard, an evil temper, or of evil habits, is she to be kept? The Apostles, perceiving this burden someness, express what they feel; His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. — Catena Aurea by Aquinas
Mateus 19:10
(Verse 10.) His disciples said to him: If such is the case between a man and his wife, it is not expedient to marry. The burden of wives is heavy, for apart from the cause of fornication, they cannot be divorced. For what if she is drunken, if she is angry, if she is of bad morals, if she is lascivious, if she is gluttonous, if she is wandering, if she is quarrelsome, if she is abusive? She must be endured. For when we were free, we willingly subjected ourselves to servitude. Therefore, seeing the heavy burden of wives, the apostles express their thoughts and say, if it is so, it is not expedient for a man to marry. — Commentary on Matthew
Mateus 19:11
[(as quoted by Aquinas, AD 1274)] But let none think, that wherein He adds, save they to whom it is given, that either fate or fortune is implied, as though they were virgins only whom chance has led to such a fortune. For that is given to those who have sought it of God, who have longed for it, who have striven that they might obtain it. — Catena Aurea by Aquinas
Mateus 19:11
(Verse 11.) He said to them: Not everyone can understand this word, but only those to whom it is given. No one should think that under this word, either fate or fortune is introduced: these are the virgins to whom it has been given by God, or whom certain circumstances have brought to this, but it has been given to those who have asked, who have desired, who have worked to receive it. For everyone who asks will receive, and the one who seeks will find, and to the one who knocks, it will be opened (Matthew 7:8 and Luke 11:10). — Commentary on Matthew
Mateus 19:12
(Verse 12.) For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it. There are three types of eunuchs: those who are eunuchs from birth, those who are made eunuchs by men, and those who make themselves eunuchs for the sake of the kingdom of heaven. Some are born eunuchs, others are made eunuchs by men, and others choose to be eunuchs for the sake of the kingdom of heaven. And those who can accept it should accept it. A reward is promised to these people, but to the previous ones, for whom the necessity of chastity is not voluntary, nothing is owed at all. We can say differently. There are eunuchs who are born from their mother's womb, who are of a colder nature and do not desire lust. And there are others who are made by humans: whom either philosophers make, or they are softened into women because of the worship of idols: or they pretend chastity due to heretical persuasion, in order to lie about the truth of religion. But none of them will inherit the kingdom of heaven unless he has castrated himself for the sake of Christ. Therefore, it is concluded: He who is able to receive this, let him receive it; so that each person may consider his own abilities, whether he can fulfill the commands of virginity and chastity. For chastity is enticing in itself, attracting anyone to itself. But one's abilities must be considered, so that he who is able to receive it, may receive it. It is like the voice of the Lord urging and inciting his soldiers to the reward of chastity. Let whoever is able to understand, understand; let whoever is able to fight, fight, overcome and triumph. — Commentary on Matthew
Mateus 19:12
[(as quoted by Aquinas, AD 1274)] He speaks of three kinds of eunuchs, of whom two are carnal, and one spiritual. One, those who are so born of their mother's womb; another, those whom enemies or courtly luxury has made so; a third, those who have made themselves so for the kingdom of heaven, and who might have been men, but become eunuchs for Christ. To them the reward is promised, for to the others whose continence was involuntary, nothing is due. (cf. Orig. in loc.) Or we may say otherwise. The eunuchs from their mothers' wombs are they whose nature is colder, and not prone to lust. And they that are made so of men are they whom physicians made so, or they whom worship of idols has made effeminate, or who from the influence of heretical teaching pretend to chastity, that they may thereupon claim truth for their tenets. But none of them obtain the kingdom of heaven, save he only who has become a eunuch for Christ's sake. Whence it follows, He that is able to receive it, let him receive it; let each calculate his own strength, whether he is able to fulfil the rules of virginity and abstinence. For in itself continence is sweet and alluring, but each man must consider his strength, that he only that is able may receive it. This is the voice of the Lord exhorting and encouraging on His soldiers to the reward of chastity, that he who can fight might fight and conquer and triumph. — Catena Aurea by Aquinas
Mateus 19:12
There are three kinds of eunuchs, two carnal and the third spiritual. One group are those who are born this way. Another are those who are made into eunuchs by captivity or for pleasuring older women. The third are those who "have made themselves eunuchs for the kingdom of heaven" and who become eunuchs for Christ though they could be whole men. The last group are promised the reward. The other two, for whom chastity is not a matter of willing but necessity, are due nothing at all. We can put it another way. There are eunuchs from birth who are of a rather frigid nature and not inclined to lust. There are others who are made eunuchs by men, those who are made so by philosophers, others who are made weak toward sex from their worship of idols, and still others who by heretical persuasion feign chastity so as to falsely claim the truth of religion. None of the above is receptive to the kingdom of heaven. Only the person who for Christ seeks chastity wholeheartedly and cuts off sexual impurity altogether [is the genuine eunuch]. So he adds, "He who is able to receive this, let him receive it," so that each of us should look to his own strength as to whether he can carry out the commands of virginity and chastity. Chastity in itself is agreeable and alluring; but one must look to one's strength so that "he who is able to receive this may receive it." It is as if the Lord with his words were urging on his soldiers to the reward of chastity with these words: He who is able to receive this let him receive it; he who is able to fight, let him fight and conquer. — COMMENTARY ON MATTHEW 3.19.12
Mateus 19:13
[(as quoted by Aquinas, AD 1274)] Not because they liked not that they should have benediction of the Saviour's hand and mouth; but forasmuch as their faith was not yet perfect, they thought that He like other men would be wearied by the applications of those that brought them. — Catena Aurea by Aquinas
Mateus 19:13-14
(Verses 13, 14.) Then little children were brought to him, so that he could lay his hands on them and pray. But the disciples rebuked them. Jesus said to them, 'Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.' — Commentary on Matthew
Mateus 19:14
[(as quoted by Aquinas, AD 1274)] And He said distinctly, Of such is the kingdom of heaven, not Of these, to show that it was not years, but disposition that determined His judgment, and that the reward was promised to such as had like innocence and simplicity. — Catena Aurea by Aquinas
Mateus 19:15
(Verse 15.) Allow the children, and do not prohibit them from coming to me: for such is the kingdom of heaven. And when he had laid his hands on them, he departed from there. He specifically said 'such', not 'these', to show that it is not age that reigns but character; and that those who have similar innocence and simplicity will be rewarded. The apostle also agrees with this sentiment: Brothers, do not be children in your thinking, but be infants in evil, and mature in your thinking (1 Corinthians 14:20). — Commentary on Matthew
Mateus 19:16
[(as quoted by Aquinas, AD 1274)] He that asks this question is both young, rich, and proud, and he asks not as one that desires to learn, but as tempting Him. This we can prove by this, that when the Lord had said unto him, If thou wilt enter into life, keep the commandments, he further insidiously asks, which are the commandments? as if he could not read them for himself, or as if the Lord could command any thing contrary to them. — Catena Aurea by Aquinas
Mateus 19:16
(V. 16.) And behold, one approached him and said to him: Good Teacher, what good thing shall I do, that I may have eternal life? And he said to him: This one who asks how to obtain eternal life is both young and wealthy, and proud; and according to another evangelist, he asks not out of a desire to learn, but to test (Mark X). — Commentary on Matthew
Mateus 19:17
[(as quoted by Aquinas, AD 1274)] But because he had styled Him Good Master, and had not confessed Him as God, or as the Son of God, He tells him, that in comparison of God there is no saint to be called good, of whom it is said, Confess unto the Lord, for he is good; (Ps. 118:1.) and therefore He says, There is one good, that is, God. But that none should suppose that by this the Son of God is excluded from being good, we read in another place, The good Shepherd layeth down his life for his sheep. (John 10:11.) For Our Saviour does not reject this witness to His goodness, but corrected the error of calling Him Good Master apart from God. — Catena Aurea by Aquinas
Mateus 19:17
(Verse 17) Why do you ask me about what is good? There is only one good God. Because he had called a good teacher, and not God, or the Son of God, he learns that even a holy man is not good in comparison to God, of whom it is said: Give thanks to the Lord, for he is good (Psalm 117:1). But lest anyone think that the goodness of God excludes the Son of God, we read in another place: The good shepherd lays down his life for his sheep (John 10). And in the Prophet, the good Spirit and the good earth. Therefore, the Savior did not reject the testimony of goodness. But the teacher eliminated error without God. — Commentary on Matthew
Mateus 19:18-19
(Verse 18, 19.) But if you want to enter life, keep the commandments. He said to him, 'Which ones?' Jesus replied, 'You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony. Honor your father and mother, and love your neighbor as yourself.' This young man is tempting, and from this we can prove that when the Lord tells him, 'If you want to enter life, keep the commandments,' he deceitfully asks what those commandments are: as if he himself had not read them, or as if the Lord could command something contrary to God. — Commentary on Matthew
Mateus 19:20
(Verse 20.) The young man said to Him: All these things I have kept from my youth, what do I still lack? Jesus said to him: The young man lies. For if he had fulfilled the commandments: You shall love your neighbor as yourself, how then, upon hearing: Go, sell what you have and give to the poor, did he go away sad, for he had many possessions? — Commentary on Matthew
Mateus 19:21
[(as quoted by Aquinas, AD 1274)] (cont. Vigilant. 15.) That Vigilantius asserts that they who retain the use of their property, and from time to time divide their incomes among the poor, do better than they who sell their possessions and lavish them in one act of charity, to him, not I, but God shall make answer, If thou wilt be perfect, Go and sell. That which you so extol, is but the second or third grade; which we indeed admit, only remembering that what is first is to be set before what is third or second. For many who leave their riches do not therefore follow the Lord; and it is not sufficient for perfection that they despise money, unless they also follow the Saviour, that unless having forsaken evil, they also do what is good. For it is easier to contemn the hoard than quit the propensityb; therefore it follows, And come and follow me; for he follows the Lord who is his imitator, and who walks in his steps. — Catena Aurea by Aquinas
Mateus 19:21
(Verse 21.) If you wish to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow me. It is in our power to choose to be perfect. However, whoever wishes to be perfect must sell what they have: and not sell only a portion, as Ananias and Sapphira did (Act. V); but sell everything: and when they have sold, give everything to the poor, and thus prepare for themselves treasure in the kingdom of heaven. And this is not enough for perfection unless one follows the Savior after despising riches, that is, by leaving behind evils and doing good. For it is easier to despise a purse than pleasure. Many who leave behind riches do not follow the Lord. But he who is an imitator of the Lord follows him and walks in his footsteps. For whoever says that they believe in Christ should walk as he walked (1 John 2:6). — Commentary on Matthew
Mateus 19:21
It is in our power whether we wish to be perfect. Yet whoever wishes to be perfect ought to sell what he has—and not sell them in part, as Ananias did and Sapphira, but to sell it all. When he has sold it to give it all to the poor, he has begun to prepare for himself a treasure in the kingdom of heaven. Nor is this sufficient for perfection unless after despising riches he follows the Savior, that is, abandons evil and does good. For more easily is a little purse despised than one's will. Many abandon their wealth but do not follow the Savior. To follow the Savior is to be an imitator of him and walk in his steps. Anyone who says that he believes in Christ must himself also walk in the steps he walked in. — COMMENTARY ON MATTHEW 3.19.21
Mateus 19:22
(Verse 22.) He went away sad, for he had many possessions. This is the sadness that leads to death. And the cause of the sadness is that he had many possessions, that is, thorns and thistles, which choked the Lord's seed. — Commentary on Matthew
Mateus 19:22
[(as quoted by Aquinas, AD 1274)] It follows, And when the young man had heard these words, he went away sorrowful. This is the sorrow that leads to death. And the cause of his sorrow is added, for he had great possessions, thorns, that is, and briars, which choked the holy leaven. — Catena Aurea by Aquinas
Mateus 19:23
[(as quoted by Aquinas, AD 1274)] Because riches once gained are hard to be despised, He saith not it is impossible, but it is hard. Difficulty does not imply the impossibility, but points out the infrequency of the occurrence. — Catena Aurea by Aquinas
Mateus 19:23
(Verse 23) But Jesus said to his disciples: Amen I say to you, that it is difficult for a rich man to enter into the kingdom of heaven. And how did Abraham, Isaac, and Jacob, being rich, enter into the kingdom of heaven (Genesis 13 and 36), and in the Gospel Matthew and Zacchaeus, leaving their riches behind, are proclaimed by the testimony of the Lord? But it must be considered that at the time they entered, they ceased to be rich. Therefore, they will not enter as long as they are rich. And yet, because riches are difficult to despise, he did not say, 'It is impossible for the rich to enter the kingdom of heaven,' but rather 'It is difficult.' Where difficulty is presented, not impossibility is claimed; but rarity is demonstrated. — Commentary on Matthew
Mateus 19:24-26
(Verse 24 and following) And again I say to you: It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of heaven. When the disciples heard this, they were greatly astonished, saying, 'Who then can be saved?' But Jesus looked at them and said, 'With man this is impossible, but with God all things are possible.' This statement shows that it is not difficult, but impossible. For if a camel cannot enter through the eye of a needle, so a rich person cannot enter the kingdom of heaven, no rich person will be saved. But if we read Isaiah, how the camels of Midian and Ephah come to Jerusalem with gifts and offerings (Isa. 60): and how those who were previously bent and distorted by the corruption of vices enter the gates of Jerusalem, we will see how even these camels, to whom the rich are compared, when they have unloaded the heavy burden of sins and the corruption of the whole body, are able to enter through the narrow gate and the narrow way that leads to life (Above 7). But when the disciples asked and were amazed at the severity of his words, he tempered the severity of his statement with his mercy, saying: What is impossible for men is possible for God. — Commentary on Matthew
Mateus 19:24-26
[(as quoted by Aquinas, AD 1274)] According to this, no rich man can be saved. But if we read Isaiah, how the camels of Midian and Ephah came to Jerusalem with gifts and presents, and they who once were crooked and bowed down by the weight of their sins, enter the gates of Jerusalem, we shall see how these camels, to which the rich are likened when they have laid aside the heavy load of sins, and the distortion of their whole bodies, may then enter by that narrow and strait way that leads to life. — Catena Aurea by Aquinas
Mateus 19:27
[(as quoted by Aquinas, AD 1274)] Because to forsake is not enough, he adds that which makes perfection, and have followed thee. We have done what thou commandedst us, what reward wilt thou then give us? What shall we have? He said not only, Ye who have left all, for this did the philosopher Cratesh, and many other who have despised riches, but added, and have followed me, which is peculiar to the Apostles and believers. — Catena Aurea by Aquinas
Mateus 19:27
(Verse 27) Then Peter answered and said to him: Behold, we have left everything and followed you: What therefore will be for us? Great confidence: Peter was a fisherman, he had not been wealthy, he sought food by hand and skill: and yet he speaks confidently, We have left everything. And because it is not enough to just leave, he adds what is perfect: and followed you. We have done what you commanded, so what reward will you give us? — Commentary on Matthew
Mateus 19:28
[(as quoted by Aquinas, AD 1274)] Or it may be constructed thus, Ye which have followed me, shall in the regeneration sit, &c.; that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed. — Catena Aurea by Aquinas
Mateus 19:28
[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna). — St. Jerome, Commentary on Daniel, CHAPTER SEVEN
Mateus 19:28
(Verse 28.) But Jesus said to them: Amen I say to you, that you who have followed me in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats, judging the twelve tribes of Israel. He did not say: you who have left all things, for this Crates the philosopher also did, and many others despised riches; but you who have followed me: which properly belongs to the apostles and believers. In the regeneration, when the Son of Man shall sit on the throne of His glory, you will also sit upon twelve thrones, judging the twelve tribes of Israel: because they refused to believe in Him, who believed in you. — Commentary on Matthew
Mateus 19:29
[(as quoted by Aquinas, AD 1274)] There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord's sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken earnal things for the Saviour's sake, shall receive spiritual things, which in a comparison of value are as a hundred to a small number. And that, And every one that hath forsaken brethren, agrees with that He had said before, I am come to set a man at variance with his father. (Mat. 10:35.) For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life. — Catena Aurea by Aquinas
Mateus 19:29
So the meaning is this: He who has given up the carnal for the Savior will receive the spiritual. In comparison and merit this will be as if a small number were compared with a number in the hundreds. Hence the apostle, who had given up only a house and his small provincial fields, also says, "As having nothing, and yet possessing everything." — COMMENTARY ON MATTHEW 3.19.30
Mateus 19:29-30
(Verse 29, 30.) And everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields for my name's sake, shall receive a hundredfold, and shall possess eternal life. But many who are first shall be last, and the last first. This passage is in agreement with that saying in which the Savior speaks: 'I came not to send peace, but a sword. For I have come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.' (Matthew 10:34) Therefore, those who for the sake of the faith of Christ and the preaching of the Gospel have despised all affections, as well as riches and worldly pleasures: they will receive a hundredfold and possess eternal life. In connection with this statement, some introduce the idea of a thousand years after the resurrection, saying that then a hundredfold of all the things we have given up will be restored to us, and eternal life will be given: not understanding that if in other matters there is a worthy promise, in the case of wives there appears a shameful thing; so that one who leaves one for the Lord will receive a hundred in the future. Therefore, this is the meaning: Whoever renounces earthly things for the sake of the Savior will receive heavenly things, which will be suitable and proportionate to the merit of the renunciation, as if a small number were compared to a hundred. Thus the Apostle says, he who has renounced only one house and the small fields of one province: As if having nothing, and possessing all things (2 Corinthians 6:10). — Commentary on Matthew