When Jesus had finished saying these things, He left Galilee and went into the region of Judea beyond the Jordan. Sermons
Note here a contrast: multitudes following Christ for healing, Pharisees pursuing him for mischief. Satan will be among the sons of God. Jesus turns the contradiction of sinners into instructions for his disciples. Let us consider - I. THE PHARISEE'S QUESTION RELATING TO CAPRICIOUS DIVORCE. 1. The occasion. (1) It was commonly practised. Josephus recites Deuteronomy 24:1, and relates that he divorced his own wife because he was not pleased with her manners and behaviour ('Ant.,' bk. 4, 100, 8). (2) The practice had the sanction of scribes. While the school of Schammah were strict in their interpretation of the Law, the school of Hillel were lax. (3) The temptation was to embroil Jesus with one or other of these schools. The plot was similar to that in the question of the tribute (see Matthew 22:15). "In evil things Satan separates the end from the means; in good things the means from the end" (Philip Henry). 2. The reply. (1) Note: It takes no notice of the scribes. Human authority is nowhere when put into competition with the Word of God. (2) It appeals immediately to the Word: "Have ye not read?" Matrimonial cases are made intricate by leaving the Law of God and following the leading of human passion and folly. (3) "He that made them from the beginning made them male and female." It is profitable to reflect upon our genesis. Man was created in the image of God, woman after the likeness of man. The true marriage is the union of wisdom and love. One man and one woman, leaving no room for divorce and remarriage, so intimating the perpetual obligation of the marriage tie. Note: This argument is equally conclusive against polygamy. (4) "And said" - God said - "For this cause shall a man leave his father and mother, and shall cleave to his wife." But these words of God were spoken by the lips of Adam (see Genesis 2:23, 24). Adam, then, who had no "father and mother," spake prophetically under Divine inspiration. Marriage, then, is a sacred, not a mere civil, institution; and no legislature has power to alter its law. The relation between husband and wife is nearer than that between parent and child. If, then, a parent may not abandon his child, or a child his parent, by so much less may a husband put away his wife. (5) "And the twain shall become one flesh" - as if one person. What can be less dissoluble? His children are of him, his wife is as himself. One flesh with his wife, "one spirit with the Lord." "One flesh," viz. while in the flesh. "No man ever yet hated his own flesh." "They twain shall be one;" so there must be but one wife (cf. Malachi 2:15). (6) "What therefore God hath joined together, let not man put asunder." But this the scribes had presumed to do. God is the Author of union; man, of division. Man would sunder soul and body, sin and punishment, holiness and happiness, precept and promise. II. THEIR CITATION OF THE MOSAIC CONCESSION OF DIVORCEMENT. 1. The concession. (1) "Why then did Moses command to give a bill of divorcement?" It is usual for sinners to justify their conduct by the perversion of Scripture. The "command" of Moses applied solely to the manner of the divorce; the thing was permissive simply. A toleration is strangely converted into a command. (2) The reason of the toleration was the reverse of creditable to the Jews. "Moses for your hardness of heart suffered you to put away your wives." The permission was to prevent the cruelty of vicious husbands to their wives, which was murderous. The bill of divorcement had to be drawn and witnesses procured, and afforded time to obviate the effects of sudden impulses of passion. God's permission of lesser evil is evermore to prevent greater. 2. Its repeal. (1) This is prefaced by an appeal. "But from the beginning it hath not been so." The appeal here is from Deuteronomy to Genesis; so from Moses still to Moses (cf. Luke 18:17, 18). God who gave the law had a right to relax it. (2) But the relaxation applied only to the Jews, and was conceded to them in judgment for the hardness of their hearts; for the original was the more excellent way. (3) This relaxation is, however, now removed. "I say unto you." Here is an authority superior to Moses, equal to God. By Divine authority the law of marriage is now explicitly stated (see ver. 9). Note: The grace of the gospel is superior to that of the Law. The Law considered the hardness of the heart; the gospel cures it (cf. Galatians 3:19). III. THE QUESTION OF THE DISCIPLES ON CELIBACY. 1. They viewed it in the light of selfishness. "If the case of a man is so," etc. (ver. 10). God said, "It is not good for man to be alone," i.e. unmarried; the disciples, blinded by the prejudices of their race, said, "It is not good to marry." 2. Jesus put it in its true light. (1) The principle of expediency is admissible. "All men cannot receive this saying;" for there are some who are disqualified for marriage, so that the question for them is settled without their option. (2) Others have not the gift of continence. For such celibacy is not expedient. "It is better to marry than to burn." (3) For those who have this gift celibacy may be expedient in times of persecution and suffering (cf. 1 Corinthians 7:26). (4) It is commendable in those who are celibates "for the kingdom of heaven's sake," viz. that they might walk more closely with God, and be mort serviceable to the salvation of men (cf. 1 Corinthians 7:32; 1 Corinthians 9:5, 12). - J.A.M. Is it lawful for a man to put away his wife for every cause. I. ITS PRESCRIBED LIMITATION. Enforced by (1)numerical proportion of the sexes;(2)evils of polygamy;(3)teaching of the Bible.II. ITS TENDER INTIMACY, III. ITS CONDITIONAL DISSOLUBILITY: (1)toleration of Moses;(2)justifiable grounds of divorce.IV. ITS OPTIONAL FORMATION. () (1) Its binding character as instituted by God;(2)its decay in the progress of history;(3)its prepared restoration under the law;(4)its transformation by the gospel.()Husband and wife should be not only one flesh, but also one heart and mind. () Marriage is the mother of the world, and preserves kingdoms, and fills cities and churches, and heaven itself. Celibate, like the fly in the heart of an apple, dwells in a perpetual sweetness, but sits alone, and is confined and dies in singularity; but marriage, like the useful bee, builds a house and gathers sweetness from every flower, and labours and unites into societies and republics, and sends out colonies, and feeds the world with delicacies, and obeys their king and keeps order, and exercises many virtues, and promotes the interests of mankind, and is that state of good things to which God has designed the present constitution of the world. Single life makes man, in one instance, to be like angels; but marriage, in very many things, makes the chaste pair to be like Christ. This is (as St. Paul says) a great mystery; but it is the symbolical and sacramental representation of the greatest mysteries of our religion. Christ descended from His Father's bosom, and contracted His Divinity with flesh and blood, and married our nature, and we became a church, the spouse of the Bridegroom, which He cleansed with His blood, and gave her His Holy Spirit for a dowry, and heaven for a jointure; begetting children unto God by the gospel.() This union should not be entered into lightly, or rashly. It involves all the happiness of this life, and much of that to come. The union demands congeniality of feeling and disposition; of rank in life; of temper; similarity of acquirements; of age; of talent; intimate acquaintance. It should also be a union on religious feelings and opinions: because religion is more important than anything else; because it will give more happiness in the married life than anything else; because where one only is pious, there is danger that religion will be obscured and blighted; because no prospect is so painful as that of eternal separation; because it is heathenish to partake the gifts of God in a family and offer no thanksgiving, and inexpressibly wicked to live as if there were no God, etc.; because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just.() If you are for pleasure, marry; if you prize rosy health, marry. A good wife is heaven's best gift to man: his angel of mercy; minister of graces innumerable; his gem of many virtues; his casket of jewels; her voice, his sweetest music; her smiles, his brightest day; her kiss, the guardian of his innocence; her arms, the pale of his safety, the balm of his health, the balsam of his life; her industry, his surest wealth; her economy, his safest steward; her lips, his faithful counsellors; her bosom, the softest pillow of his cares; and her prayers, the ablest advocates of heaven's blessing on his head.() I hold that there is only one cause for which a man can lawfully be DIVORCED FROM HIS WIFE, ACCORDING TO THE SCRIPTURES; THAT IS, ADULTERY.I. LET US TURN TO THE SCRIPTURES IN PROOF OF THIS VIEW. "What God hath joined together let not man put asunder." God thought it not good for man to be alone: so He made him an helpmeet. Had it been better for a man to have more than one wife, God would doubtless have made two. But in our Saviour's time women had multiplied; but He did not change the original law. The relation of man and wife is nearer than that of parent and offspring. "For this cause shall a man leave father and mother," etc. Where is the nation or man who shall assume authority to put apart these thus joined together save for the one cause? "And I say unto you, whoso shall put away his wife," etc. St. Paul says, "The woman which hath an husband is bound by the law to her husband so long as he liveth." II. THE VIEWS OF SOME OF THE LEADING WRITERS IN THE CHRISTIAN CHURCH. Dr. A. Clarke, in his Commentary, has the following: "It does not appear that there is any other case in which Jesus Christ admits of divorce" (Matthew 5:32). On Matthew 19:9, "The decision of our Lord must be very unpleasant to these men; the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive; and that those who did marry during the life of the divorced person were adulterers." "In this discourse our Lord shows that marriage, except in one case, is indissoluble, and should be so. 1. By Divine institution (ver. 4). 2. By express commandment (ver. 5). 3. Because the married couple become one and the same person (ver. 6). 4. By the example of the first pair (ver. 8). And 5. Because of the evil consequent on separation (ver. 9).Watson's "Theo. Institutes," vol. 2., p. 543, has the following: "The foundation of the marriage union is the will of God that the human race should increase and multiply, but only through a chaste and restricted conjunction of one man and one woman, united by their free vows in a bond made by the Divine law indissoluble, except by death or by adultery." Dr. Wayland, in his "Elements of Moral Science," says: "In the act of marriage, two persons, under the most solemn circumstances, are thus united, and they enter into a mutual contract thus to live in respect to each other. This relation, having been established by God, the contract thus entered into has all the solemnity of an oath. Hence, he who violates it, is guilty of a twofold crime: first, the violation of the law of chastity, and second, of the law of veracity — veracity pledged under the most solemn circumstances. 1. The contract is for life, and is dissoluble for one cause only: the cause of adultery." Referring to the text, he says: "We are here taught that marriage, being an institution of God, is subject to His laws alone, and not to the laws of man. Hence, the civil law is binding upon the conscience only, in so far as it corresponds to the law of God." Matthew Henry's testimony is, "Christ allows of divorce in cases of adultery; he disallows it in all others." Olshausen says: "This union is to be considered indissoluble, one which man cannot, and only God can dissolve, and in which the Omniscient does really dissever only in cases of adultery." Such are the opinions of some of the most learned and pious Biblical scholars. III. NOW LET US TURN TO THE QUESTION ALREADY ANTICIPATED: WHAT MAN OR NATION DARE ASSUME AUTHORITY TO PUT ASUNDER THOSE WHOM GOD HATH JOINED TOGETHER? The answer I call your attention to is this: 1st, the Jews, and 2nd, our own nation. 1. The Jews. I quote from Dr. Adam Clarke's Commentary, Matthew 19:3. "At this time there were two famous divinity and philosophical schools among the Jews, that of Shammai, and that of Hillel. On the question of divorce, the school of Shammai maintained that a man could not legally put away his wife, except for adultery. The school of Hillel taught that a man might put away his wife for a multitude of other causes: and when she did not find grace in his sight, that is, when he saw any other woman that pleased him better." Rabbi Akiba said: "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, 'If she find not favour in his eyes'" (Deuteronomy 24:1). " Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, About this time I put away my wife, who had borne me three children:, not being pleased with her manners." These cases are enough to show to what a scandalous and criminal excess this matter was carried among the Jews. 2. Then we inquire, How is it with us in America? I find that divorces are wry common, some for one cause and some for another. So that the question, "Is it lawful for a man to put away his wife for every cause?" is far from being foreign, but really is applicable to us, and a question of the greatest importance. For, for almost any little thing that springs up between man and wife. a divorce is applied for, and is obtained. From the Standard, a Baptist paper, I took the following: "Those whose attention is not directed to the subject of divorce, will be surprised at the number of applications in the courts of our large cities and centres of population to have the bonds of marriage dissolved. In Indianapolis, in 1866, there were 822 marriages, and 210 applications for divorce, which is more than one to four of the whole number of marriages. In Chicago, the same year, there were 4,182 marriages, and 330 applications for divorce, being nearly one to every thirteen marriages. In both these cases the number seeking divorce is alarming. But the unenviable and disgraceful distance in which Indianapolis leads Chicago in this warfare on marriage, is to be attributed to the peculiarly lax legislation of Indiana, which, for years, has been notorious on the subject of divorce." "The various courts of Chicago granted bills of divorce in 1865 to the number of 274; in 1566, the number was 209; in 1867, 311; making the whole number of divorces granted in three years, 794. Is not this appalling? But since 1868, Chicago has registered as high as 730 applications in a single year, representing families containing about 3,500 souls, and the most of which are poor women." The Christian Statesman says that the number of divorces in eight years, in four States, viz., Vermont, Massachusetts, Ohio, and Connecticut, have been 5,831. And in the year 1877, in Maine, there were 500 divorces. Brethren and fellow-citizens, I believe that our lawmakers are to blame for allowing such laws to exist as they do, and not bringing the law of divorce in these United States to the Scriptural standard. Look at our statutes of Minnesota, and see the looseness of this matter. In the General Statutes of Minnesota, page 407, sec. 6, we find the following: "A divorce from the bonds of matrimony may be adjudged and decreed by the district court on suit brought in the county where parties, or either of them, reside, for either of the following causes: 1st, adultery; 2nd, impotency; 3rd, cruel and inhuman treatment; 4th, when either party, subsequent to the marriage, has been sentenced to imprisonment in the State Prison; 5th, wilful desertion of one party by the other for the term of three years next preceding the filing of the complaint; 6th, habitual drunkenness for the space of one year, immediately preceding the filing of the complaint." Here, then, are six causes in our State statutes for which a man or woman may put away wife or husband. The first is according to Scripture; the others are unscriptural. What latitude is here given for divorces! I remark, further, that the peace of the churches is endangered by this ungodly practice of divorce. All Christian people and all true philanthropists must awake to their duty. Politicians have made these laws, and by them public sentiment has been educated. () Divorce is still very common among the Eastern Jews. In 1856 there were sixteen cases among the small Jewish population of Jerusalem. In fact, a Jew may divorce his wife at any time, or from any cause, he being himself the sole judge; the only hindrance is that, to prevent divorces in a mere sudden fit of spleen, the hill of divorce must have the concurrence of three rabbis, and be written on ruled vellum, containing neither more nor less than twelve lines; and it must be given in the presence of ten witnesses. (Allen, "Modern Judaism.") The usual causes of divorce (in Asia Minor)are a bad temper or extravagance in the wife, and the cruel treatment or neglect of the husband.() "From the beginning it was not so." Which rule, if we apply unto "the scope of this text, as it stands in relation unto the context, we shall have more to say for it than for most constitutions, Divine or human. For that of marriage is almost as old as Nature. There was no sooner one man, but God divided him into two; and then no sooner were there two, but he united them into one. This is that sacred institution which was made with mankind in a state of innocence; the very ground and foundation of all, both sacred and civil, government. It was by sending back the Pharisees to the most venerable antiquity, that our Lord here asserted the law of wedlock against the old custom of their divorce. Whilst they had made themselves drunk with their muddy streams, He directed them to the fountain, to drink themselves into sobriety. They insisted altogether on the Mosaical dispensation; but He endeavoured to reform them by the most primitive institution. They alleged a custom; but He a law. They a permission, and that from Moses; but He a precept, and that from God. They did reckon from afar off; but not, as He, from the beginning.()
People Jesus, PeterPlaces Galilee, Jordan River, JudeaTopics Beyond, Borders, Coasts, Departed, Discourses, Entered, Finished, Galilee, Jordan, Judaea, Judea, Lay, Pass, Region, Removed, Saying, Sayings, WithdrewOutline 1. Jesus heals the sick;
3. answers the Pharisees concerning divorce;
10. shows when marriage is necessary;
13. receives the little children;
16. instructs the young man how to attain eternal life;
20. and how to be perfect;
23. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27. and promises reward to those who forsake all to follow him.
Dictionary of Bible Themes Matthew 19:1-9 2333 Christ, attitude to OT Library The Requirements of the King
'And, behold, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? 17. 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. 18. He saith unto Him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19. Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. …
Alexander Maclaren—Expositions of Holy ScriptureOn the Words of the Gospel, Matt. xix. 17, "If Thou Wouldest Enter into Life, Keep the Commandments. "
1. The Lord said to a certain young man, "If thou wilt enter into life, keep the commandments." [2792] He did not say, "If thou wilt enter into life eternal," but "If thou wilt enter into life;" laying down that as life, which is to be life eternal. Let us first then set forth the value of the love of this life. For even this present life, under whatever circumstances, is loved; and men fear and dread to end it of whatever kind it be; however full of trouble and misery. Hence may we see, hence consider, …
Saint Augustine—sermons on selected lessons of the new testament On the Words of the Gospel, Matt. xix. 21,"Go, Sell that Thou Hast, and Give to the Poor," Etc.
1. The Gospel by the present lesson has reminded me to speak to you, Beloved, of the heavenly treasure. For our God hath not, as unbelieving covetous men suppose, wished us to lose what we have: if what hath been enjoined us be properly understood, and piously believed, and devoutly received; He hath not enjoined us to lose, but rather shown a place where we may lay up. For no man can help thinking of his treasure, and following his riches in a kind of journeying of the heart. If then they are buried …
Saint Augustine—sermons on selected lessons of the new testament On the Words of the Gospel, Matt. xix. 28, "Come unto Me, all Ye that Labour and are Heavy Laden," Etc.
1. We heard in the Gospel that the Lord, rejoicing greatly in Spirit, said unto God the Father, "I confess to Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight. All things are delivered unto Me of My Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." [2306] I have …
Saint Augustine—sermons on selected lessons of the new testament On Riches
"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Matthew 19:24. 1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal …
John Wesley—Sermons on Several Occasions Love Thy Neighbour
I shall notice, first of all, the command; secondly, I shall try and bring some reasons for your obedience to it; and afterwards, I shall draw some suggestions from the law itself. I. First, then, THE COMMAND. It is the second great commandment. The first is, "Thou shalt love the Lord, thy God," and there, the proper standard is, thou shalt love thy God more than thyself. The second commandment is, "Thou shalt love thy neighbour," and the standard there is a little lower, but still preeminently high, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 The First Last, and the Last First
"But many that are first shall be last; and the last shall be first."--Matthew 19:30. "So the last shall be first, and the first last."--Matthew 20:16. WE MUST BE SAVED if we would serve the Lord. We cannot serve God in an unsaved condition. "They that are in the flesh cannot please God." It is vain for them to attempt service while they are still at enmity against God. The Lord wants not enemies to wait upon him, nor slaves to grace his throne. We must be saved first; and salvation is all of grace. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 The Way.
If thou wouldest be perfect.'--ST. MATTHEW xix 21. For reasons many and profound, amongst the least because of the fragmentary nature of the records, he who would read them without the candle of the Lord--that is, the light of truth in his inward parts-- must not merely fall into a thousand errors--a thing for such a one of less moment--but must fail utterly of perceiving and understanding the life therein struggling to reveal itself--the life, that is, of the Son of Man, the thought, the feeling, …
George MacDonald—Unspoken Sermons A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works Journey to Jerusalem. Concerning Divorce.
^A Matt. XIX. 1-12; ^B Mark X. 1-12. ^a 1 And it came to pass when Jesus had finished these words [the words contained in Matt. xviii., which are the last teachings in Galilee recorded by any of the Evangelists, p. 435 and p. 439 he departed from Galilee [Having come into the borders of it again from Ephraim. It seems likely that Matthew takes in at one view both departures from Galilee, viz.: that mentioned on p. 441 and that at [4]Sec. XCV., for Matthew records none of the intervening events and …
J. W. McGarvey—The Four-Fold Gospel Blessing Children. Concerning Childlikeness.
(in Peræa.) ^A Matt. XIX. 13-15; ^B Mark X. 13-16; ^C Luke XVIII. 15-17. ^a 13 Then were there brought ^b 13 And they were bringing ^a unto him little children, { ^c also their babes,} that he should touch them: ^a that he should lay his hands on them, and pray [According to Buxtorf, children were often brought to the presidents of the synagogue in order that they might pray over them. The prayers of a good man in our behalf have always been regarded as a blessing; no wonder, then, that the …
J. W. McGarvey—The Four-Fold Gospel On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Last Incidents in Peræa - the Young Ruler who Went Away Sorrowful - to Leave all for Christ - Prophecy of his Passion - The
As we near the goal, the wondrous story seems to grow in tenderness and pathos. It is as if all the loving condescension of the Master were to be crowded into these days; all the pressing need also, and the human weaknesses of His disciples. And with equal compassion does He look upon the difficulties of them who truly seek to come to Him, and on those which, springing from without, or even from self and sin, beset them who have already come. Let us try reverently to follow His steps, and learn of …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286] …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Journey through Perea to Jerusalem
166. The fourth gospel says that after the visit to Jerusalem at the feast of Dedication Jesus withdrew beyond Jordan to the place where John at the first was baptizing (x. 40). Matthew and Mark also say that at the close of the ministry in Galilee Jesus departed and came into the borders of Judea and beyond Jordan, and that in this new region the multitudes again flocked to him, and he resumed his ministry of teaching (Matt. xix. 1f.; Mark x. 1). What he did and taught at this time is not shown …
Rush Rhees—The Life of Jesus of Nazareth On the Words of the Gospel, "When Jesus had Finished These Sayings," Etc. --S. Matt. xix. 1
On the Words of the Gospel, "When Jesus Had Finished These Sayings," Etc.--S. Matt. xix. 1 I. Jesus Who Chose The Fishermen, Himself also useth a net, and changeth place for place. Why? Not only that He may gain more of those who love God by His visitation; but also, as it seems to me, that He may hallow more places. To the Jews He becomes as a Jew that He may gain the Jews; to them that are under the Law as under the Law, that He may redeem them that are under the Law; to the weak as weak, that …
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth, …
Augustus Neander—Light in the Dark Places Therefore no Fruitfulness of the Flesh Can be Compared to Holy virginity Even Of...
8. Therefore no fruitfulness of the flesh can be compared to holy virginity even of the flesh. For neither is itself also honored because it is virginity, but because it hath been dedicated to God, and, although it be kept in the flesh, yet is it kept by religion and devotion of the Spirit. And by this means even virginity of body is spiritual, which continence of piety vows and keeps. For, even as no one makes an immodest use of the body, unless the sin have been before conceived in the spirit, …
St. Augustine—Of Holy Virginity. Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity. Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity. Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence …
St. Augustine—Of the Work of Monks. It is Difficult to Treat of the virtue of the Soul...
1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of …
St. Augustine—On Continence This we Now Say, That, According to this Condition of Being Born and Dying...
3. This we now say, that, according to this condition of being born and dying, which we know, and in which we have been created, the marriage of male and female is some good; the compact whereof divine Scripture so commends, as that neither is it allowed one put away by her husband to marry, so long as her husband lives: nor is it allowed one put away by his wife to marry another, unless she who have separated from him be dead. Therefore, concerning the good of marriage, which the Lord also confirmed …
St. Augustine—On the Good of Marriage But Since, as the Lord Saith, "Not all Receive this Word...
12. But since, as the Lord saith, "Not all receive this word;" [2249] therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift …
St. Augustine—On the Good of Widowhood. Links Matthew 19:1 NIV
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