Ambrose of Milan

In his own words on Matthew

• Matthew 1:1

  (in Luc. c. iii.) He therefore names specially two authors of His birth—one who received the promise concerning the kindreds of the people, the other who obtained the oracle concerning the generation of Christ; and though he is later in order of succession is yet first named, inasmuch as it is greater to have received the promise concerning Christ than concerning the Church, which is through Christ; for greater is He who saves than that which is saved.

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• Matthew 1:2

  (in Luc. cap. 3. lib. iii. n. 7, 8.) For Abraham was the first who deserved the witness of faith; "He believed God, and it was accounted to him for righteousness." It behoved therefore that he should be set forth as the first in the line of descent, who was the first to deserve the promise of the restoration of the Church, In thee shall all the nations of the earth be blessed. And it is again brought to a period in David, for that Jesus should be called his Son; hence to him is preserved the privilege, that from him should come the beginning of the Lord's genealogy.

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• Matthew 1:3

  (in Luc. c. 3.) But Luke has avoided the mention of these, that he might set forth the series of the priestly race immaculate. But the plan of St. Matthew did not exclude the righteousness of natural reason; for when he wrote in his Gospel, that He who should take on Him the sins of all, was born in the flesh, was subject to wrongs and pain, he did not think it any detraction from His holiness that He did not refuse the further humiliation of a sinful parentage. Nor, again, would it shame the Church to be gathered from among sinners, when the Lord Himself was born of sinners; and, lastly, that the benefits of redemption might have their beginning with His own forefathers: and that none might imagine that a stain in their blood was any hindrance to virtue, nor again any pride themselves insolently on nobility of birth. (ubi sup.) Observe that Matthew does not name both without a meaning; for though the object of his writing only required the mention of Phares, yet in the twins a mystery is signified; namely, the double life of the nations, one by the Law, the other by Faith.

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• Matthew 1:5

  (ubi sup.) But how did Ruth who was an alien marry a man that was a Jew? and wherefore in Christ's genealogy did His Evangelist so much as mention a union, which in the eye of the law was bastard? Thus the Saviour's birth of a parentage not admitted by the law appears to us monstrous, until we attend to that declaration of the Apostle, The Law was not given for the righteous, but for the unrighteous. (1 Tim. 1:9.) For this woman who was an alien, a Moabitess, a nation with whom the Mosaic Law forbad all intermarriage, and shut them totally out of the Church, how did she enter into the Church, unless that she were holy and unstained in her life above the Law? Therefore she was exempt from this restriction of the Law, and deserved to be numbered in the Lord's lineage, chosen from the kindred of her mind, not of her body. To us she is a great example, for that in her was prefigured the entrance into the Lord's Church of all of us who are gathered out of the Gentiles.

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• Matthew 1:6

  (ubi sup.) But the holy David is the more excellent in this, that he confessed himself to be but man, and neglected not to wash out with the tears of repentance the sin of which he had been guilty, in so taking away Urias' wife. Herein showing us that none ought to trust in his own strength, for we have a mighty adversary whom we cannot overcome without God's aid. And you will commonly observe very heavy sins befalling to the share of illustrious men, that they may not from their other excellent virtues be thought more than men, but that you may see that as men they yield to temptation.

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• Matthew 1:11

  (In Luc. cap. 2.) That there were two kings of the name of Joakim, is clear from the Book of Kings. And Joakim slept with his fathers, and Joachin his son reigned, in his stead. (2 Kings 24:6.) This son is the same whom Jeremiah calls Jeconias. And rightly did St. Matthew purpose to differ from the Prophet, because he sought to show therein the great abundance of the Lord's mercies. For the Lord did not seek among men nobility of race, but suitably chose to be born of captives and of sinners, as He came to preach remission of sin to the captives. The Evangelist therefore did not conceal either of these; but rather showed them both, inasmuch as both were called Jeconias.

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• Matthew 1:12

  Of whom Jeremiah speaks. Write this man dethroned; for there shall not spring of his seed one sitting on the throne of David. (Jer. 22:30.) How is this said of the Prophet, that none of the seed of Jeconias should reign? For if Christ reigned, and Christ was of the seed of Jeconiah, then has the Prophet spoken falsely. But it is not there declared that there shall be none of the seed of Jeconiah, and so Christ is of his seed; and that Christ did reign, is not in contradiction to the prophecy; for He did not reign with worldly honours, as He said, My kingdom is not of this world. (John 18:36.)

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• Matthew 1:17

  (in Luc. c. 3.) Let us not think this is to be overlooked, that though there were seventeen Kings of Judæa between David and Jeconiah, Matthew only recounts fourteen. We must observe that there might be many more successions to the throne than generations of men; for some may live longer and beget children later; or might be altogether without seed; thence the number of Kings and of generations would not coincide. (ubi sup.) Again, from Jeconiah to Joseph are computed twelve generations; yet he afterwards calls these also fourteen. But if you look attentively, you will be able to discover the method by which fourteen are reckoned here. Twelve are reckoned including Joseph, and Christ is the thirteenth; and history declares that there were two Joakims, that is two Jeconiahs, father and son. The Evangelist has not passed over either of these, but has named them both. Thus, adding the younger Jeconiah, fourteen generations are computed.

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• Matthew 1:18

  (De Spir. Sanct. ii. 5.) That which is of any thing is either of the substance or the power of that thing; of the substance, as the Son who is of the Father; of the power, as all things are of God, even as Mary was with child of the Holy Spirit.

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• Matthew 1:19

  (in Luc. ii. 5.) St. Matthew has beautifully taught how a righteous man ought to act, who has detected his wife's disgrace; so as at once to keep himself guiltless of her blood, and yet pure from her defilements; therefore it is he says, Being a just man. Thus is preserved throughout in Joseph the gracious character of a righteous man, that his testimony may be the more approved; for, the tongue of the just speaketh the judgment of truth. (in Luc. ii. 1.) But as no one puts away what he has not received; in that he was minded to put her away, he admits to have received her.

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• Matthew 1:20

  In this word appeared is conveyed the power of Him that did appear, allowing Himself to be seen where and how He pleases. (in Luc. ii. 5.) Be not troubled that he calls her his wife; for she is not herein robbed of her virginity, but her wedlock is witnessed to, and the celebration of her marriage is declared.

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• Matthew 2:1-2

  (in Luc. iii. 41.) It is said, that some Idumæan robbers coming to Ascalon, brought with them among other prisoners Antipatera. He was instructed in the law and customs of the Jews, and acquired the friendship of Hyrcanus, king of Judæa, who sent him as his deputy to Pompey. He succeeded so well in the object of his mission, that he laid claim to a share of the throne. He was put to death, but his son Herod was under Antony appointed king of Judæa, by a decree of the Senate; so it is clear that Herod sought the throne of Judæa without any connection or claim of birth.

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• Matthew 2:9

  (in Luc. ii. 45.) The star is the way, and the way is Christ; and according to the mystery of the incarnation, Christ is a star. He is a blazing and a morning-star. Thus where Herod is, the star is not seen; where Christ is, there it is again seen, and points out the way.

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• Matthew 3:13

  (Ambrosiaster. Serm. x. 5.) Scripture tells of many wonders wrought at various times in this river; as that, among others, in the Psalms, Jordan, was driven backwards; (Ps. 114:3.) before the water was driven back, now sins are turned back in its current; as Elijah divided the waters of old, so Christ the Lord wrought in the same Jordan the separation of sin.

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• Matthew 3:15

  (Ambrosiaster. Serm. xii. 1.) Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

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• Matthew 3:16

  (Ambrosiaster. Serm. xii. 4.) For, as we have said, when the Saviour was washed, then the water was cleansed for our baptism, that a laver might be ministered to the people who were to come. Moreover, it behoved that in Christ's baptism should be signified those things which the faithful obtain by baptism.

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• Matthew 3:17

  (Ambrosiaster. Serm. x. 1.) And no wonder that the mystery of the Trinity is not wanting to the Lord's laver, when even our laver contains the sacrament of the Trinity. The Lord willed to show in His own case what He was after to ordain for men.

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• Matthew 4:3-4

  (in Luc. c. iv. 3.) He begins with that which had once been the means of his victory, the palate; If thou be the Son of God, command that these stones become loaves. What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man.

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• Matthew 4:6

  But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to receive.

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• Matthew 4:8-9

  (in Luc. c. iv. 11.) Ambition has its dangers at home; that it may govern, it is first others' slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop.

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• Matthew 5:3

  (De Officiis i. 16.) In the eye of Heaven blessedness begins there where misery begins in human estimation.

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• Matthew 5:4

  (ubi sup.) When you have done thus much, attained both poverty and meekness, remember that you are a sinner, mourn your sins, as He proceeds, Blessed are they that mourn. And it is suitable that the third blessing should be of those that mourn for sin, for it is the Trinity that forgives sin.

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• Matthew 5:5

  (in Luc. c. v. 20.) When I have learned contentment in poverty, the next lesson is to govern my heart and temper. For what good is it to me to be without worldly things, unless I have besides a meek spirit? It suitably follows therefore, Blessed are the meek. (ubi sup.) Soften therefore your temper that you be not angry, at least that you be angry, and sin not. It is a noble thing to govern passion by reason; nor is it a less virtue to check anger, than to be entirely without anger, since one is esteemed the sign of a weak, the other of a strong, mind.

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• Matthew 5:6

  (ubi sup.) As soon as I have wept for my sins, I begin to hunger and thirst after righteousness. He who is afflicted with any sore disease, hath no hunger.

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• Matthew 5:8

  (in Luc. vi. 22.) The merciful loses the benefit of his mercy, unless he shows it from a pure heart; for if he seeks to have whereof to boast, he loses the fruit of his deeds; the next that follows therefore is, Blessed are the pure in heart.

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• Matthew 5:9

  (ubi sup.) When you have made your inward parts clean from every spot of sin, that dissentions and contentious may not proceed from your temper, begin peace within yourself, that so you may extend it to others.

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• Matthew 5:10

  (in Luc. vi. 23.) Otherwise; the first kingdom of heaven was promised to the Saints, in deliverance from the body; the second, that after the resurrection they should be with Christ. For after your resurrection you shall begin to possess the earth delivered from death, and in that possession shall find comfort. Pleasure follows comfort, and Divine mercy pleasure. But on whom God has mercy, him He calls, and he whom He calls, beholds Him that called him. He who beholds God is adopted into the rights of divine birth, and then at length as the son of God is delighted with the riches of the heavenly kingdom. The first then begins, the last is perfected.

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• Matthew 5:14

  (non occ.) And therefore let none shut up his faith within the measure of the Law, but have recourse to the Church in which the grace of the sevenfold Spirit shines forth.

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• Matthew 8:28

  (in Luc. 8. 30.) The two dæmoniacs are also a type of the Gentile world; for Noah having three sons, Shem, Ham, and Japhet, Shem's posterity alone was taken into the inheritance of God, while from the other two sprang the nations of the Gentiles.

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• Matthew 9:23

  (in Luc. 8. 52.) For by the ancient custom minstrels were engaged to make lamentation for the dead.

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• Matthew 10:4

  (in Luc. 6.) He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.

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• Matthew 10:11

  (in Luc. 9:5.) The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. When ye enter a house, salute it, saying, Peace be to this house.

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• Matthew 11:2

  (in Luc. 7. 19.) And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

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• Matthew 11:3

  (in Luc. 7. 19.) Some understand it thus; That it was a great thing that John should be so far a prophet, as to acknowledge Christ, and to preach remission of sin; but that like a pious prophet, he could not think that He whom he had believed to be He that should come, was to suffer death; he doubted therefore though not in faith, yet in love. So Peter also doubted, saying, This be far from thee, Lord; this shall not be unto thee. (Mat. 16:22.)

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• Matthew 11:7

  And perhaps the two disciples sent are the two people; those of the Jews, and those of the Gentiles who believed.

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• Matthew 12:49

  (in Luc. 8:21.) Nor does He overthrow the duty of filial submission, which is conveyed in the command, Honour thy father and thy mother, (Ex. 20:12.) but shows that He owes more to the mysteries and relationship of His Father, than of His mother; as it follows, And stretching out his hand to his disciples, he said, Behold my mother and my brethren.

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• Matthew 13:55

  Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son.

  Letter 63, Section 111

• Matthew 26:7

  (in Luc. 7, 37.) It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced.

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• Matthew 26:26

  (de Sacr. vi. 1.)d; And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption. (de Sacr. iv. 3.) Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, (Ps. 110:4.) to Whom it is said, Thou art a Priest for ever after the order of Melchisedech; and of Whom it is here said, Jesus took bread. (John 12:24.) (de Sacr. iv. 4.) This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ's flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word.f Dost thou enquire after the manner? Learn. The course of nature is, that a man is not born but of man and woman, but by God's will Christ was born of the Holy Spirit and a Virgin. (de Sacr. iv. 5.) Before consecration, it is bread; after Christ's words, This is my body, have been pronounced, it is Christ's Body.

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• Matthew 26:27

  (de Sacr. v. 1.) If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his spear pierced Christ's side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem.m

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• Matthew 26:38

  (ill. Luc. 22:43.) He is sorrowful, yet not Himself, but His soul; not His Wisdom, not His divine Substance, but His soul, for He took upon Him my soul, and my body.

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• Matthew 26:70

  (in Luc. 22, 57.) I had rather that Peter deny, than that the Lord be made out false.

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