Acts 3:26 — Unknown work
God raised up his Son and sent him first to you: In this way also He was sent especially to the Jews, because He taught them by His bodily presence.
Matthew 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, Who shall declare it? "No man;" but, "Very few;" because Matthew and Luke have. These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father.
Matthew 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father. Jacob is interpreted 'supplanter,' and it is said of Christ, Thou hast cast down beneath Me them that rose up against Me. (Ps. 18:43.)
Matthew 1:3-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares 'the divider,' as it is written, Thou shalt divide the sheep from the goats; (Mat. 25:33.) He is Zaraml, 'the east,' Lo the man, the east is His name; (Zech. 6:12.) He is Esromm, 'an arrow,' He hath set me as a polished shaft. (Is. 49:2.) Christ is also Boozt, because He is strength, for, When I am lifted up, I will draw all men unto Me. (John 12:32.) He is Obeth. 'a servantu,' for, the Son of man came not to be ministered unto, but to minister. (Mat. 20:28.) He is Jesse, or 'burntx,' for, I am come to send fire on earth. (Luke 12:49.) He is Davidy, 'mighty in arm,' for, the Lord is great and powerful; (Ps. 24:8.) 'desirable,' for, He shall come, the Desire of all nations; (Hag. 2:7.) 'beautiful to behold,' according to that, Beautiful in form before the sons of men. (Ps. 45:3.)
Matthew 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only consenting in the adultery, but in the murder of her husband, hence her name is not introduced in the Lord's genealogy.
Matthew 1:8-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive, from the dominion of the whole nation, for their own and others' sins. And because God foreknew that they were to be carried away captive, therefore he says, they were born in the carrying away to Babylon. But of those whom the holy Evangelist places together in the Lord's genealogy, it should be known, that they were alike in good or ill fame. Judas and his brethren were notable for good, in like manner Phares and Zara, Jechonias and his brethren, were notable for evil. Bersabee is interpreted 'the seventh well,' or 'the well of the oathc;' by which is signified the grant of baptism, in which is given the gift of the sevenfold Spirit, and the oath against the Devil is made. Christ is also Solomon, i. e. the peaceful, according to that of the Apostle, He is our peace. (Eph. 2:14.) Roboamd is, 'the breadth of the people,' according to that, Many shall come from the East and from the West. He is also Abias, that is, 'the Lord Father,' according to that, One is your Father who is in heaven. (Mat. 23:9.) And again, Ye call me Master and Lord. (John 13:13.) He is also Asae, that is, 'lifting up,' according to that, Who taketh away the sins of the world. (John 1:29.) He is also Josaphat, that is, 'judging,' for, The Father hath committed all judgment unto the Son. (John 5:22.) He is also Joram, that is, 'lofty,' according to that, No man hath ascended up to heaven, but He that came down from heaven. (John 3:13.) He is also Ozias, that is, 'the Lord's strength,' for The Lord is my strength and my praise. (Ps. 118:14.) He is also Jothamf, that is, 'completed,' or 'perfected,' for Christ is the end of the Law. (Rom. 10:4.) He is also Ahazg, that is, 'turning,' according to that, Be ye turned to Me. (Zech. 1:3.) He is also Ezekias, that is, 'the strong Lord,' or, 'the Lord shall comfort;' according to that, Be of good cheer, I have overcome the world. (John 16:33.) He is also Manasses, that is, 'forgetful,' or, 'forgotten,' according to that, I will not remember your sins any more. (Ezek. 28.) He is also Aaronh, that is,' faithful,' according to that, The Lord is faithful in all His words. (Ps. 145:17.) He is also Josias, that is, 'the incense of the Lordi,' as, And being in an agony, He prayed more earnestly. (Luke 22:44.) He is Jechoniask, that is, 'preparing,' or 'the Lord's preparation,' according to that, If I shall depart, I will also prepare a place for you. (John 14:3.)
Matthew 1:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is also Zorobabel, that is, 'the master of confusion,' according to that, Your Master eateth with publicans and sinners. (Matt. 9:11.)
Matthew 1:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is Abiud, that is, 'He is my Father,' according to that, I and the Father are One. (John 10:30.) He is also Eliacimo, that is, 'God the Reviver,' according to that, I will revive him again in the last day. (John 6:54.) He is also Azor, that is, 'aided,' according to that, He who sent Me is with Me. (John 8:29.)
Matthew 1:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is also Sadoch, that is, 'the just,' or, 'the justified,' according to that, He was delivered, the just for the unjust. (1 Pet. 3:18.) He is also Achim, that is, 'my brother is He,' according to that, Whoso doeth the will of My Father, he is My brother. (Matt. 12:50.) He is also Eliud, that is, 'He is my God,' according to that, My Lord, and my God. (John 20:28.)
Matthew 1:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is also Jacob, 'that supplanteth,' for not only hath He supplanted the Devil, but hath given His power to His faithful people; as, Behold I have given you power to tread upon serpents. (Luke 10:19.)
Matthew 1:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is also Joseph, that is, 'adding,' according to that, I came that they might have life, and that they might have it abundantly. (John 10:10.)
Matthew 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He made fourteen generations, because the ten denotes the decalogue, and the four the four books of the Gospel; whence this shows the agreement of the Law and the Gospel. And he put the fourteen three times over, that he might show that the perfection of law, prophecy, and grace, consists in the faith of the Holy Trinity. But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest.
Matthew 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if any, maintaining that it is not the same Jeconiah, but two different persons, make the number forty and two, we then shall say that the Holy Church is signified; for this number is the product of seven, and six; (for six times seven make forty-two;) the six denotes labour, and the seven rest. Yet it might be referred to the foregoing in this way, The generation of Christ was, as I have related, thus, Abraham begat Isaac. Or the word come together may not mean carnal knowledge, but may refer to the time of the nuptials, when she who was betrothed begins to be wife. Thus, before they came together, may mean before they solemnly celebrated the nuptial rites.
Matthew 1:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because Joseph was minded, as has been said, to put Mary away privily, which if he had done, there would have been few who would not rather have thought her a harlot than a virgin, therefore this purpose of Joseph was changed by Divine revelation, whence it is said, While he thought on these things.
Matthew 1:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He shows the same man to be the Saviour of the whole world, and the Author of our salvation. He saves indeed not the unbelieving, but His people; that is, He saves those that believe on Him, not so much from visible as from invisible enemies; that is, from their sins, not by fighting with arms, but by remitting their sins.
Matthew 1:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is the custom of the Evangelist to confirm what he says out of the Old Testament, for the sake of those Jews who believed on Christ, that they might recognize as fulfilled in the grace of the Gospel, the things that were foretold in the Old Testament; therefore he adds, Now all this was done. Here we must enquire why he should say all this was done, when above he has only related the conception. It should be known that he says this to show, that in the presence of God all this was done before it was done among men. Or he says, all this was done, because he is relating past events; for when he wrote, it was all done. It is a question, who interpreted this name? The Prophet, or the Evangelist, or some translator? It should be known then, that the Prophet did not interpret it; and what need had the Holy Evangelist to do so, seeing he wrote in the Hebrew tongue? Perhaps that was a difficult and rare word in Hebrew, and therefore needed interpretation. It is more probable that some translator interpreted it, that the Latins might not be perplexed by an unintelligible word. In this name are conveyed at once the two substances, the Divinity and Humanity in the one Person of the Lord Jesus Christ. He who before all time was begot in an unspeakable manner by God the Father, the same in the end of time was made Emmanuel, that is, God with us, of a Virgin Mother. This God with us may be understood in this way. He was made with us, passible, mortal, and in all things like unto us without sin; or because our frail substance which He took on Him, He joined in one Person to His Divine substance.
Matthew 1:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Life returned by the same entrance through which death had entered in. By Adam's disobedience we were ruined, by Joseph's obedience we all begin to be recalled to our former condition; for in these words is commended to us the great virtue of obedience, when it is said, And Joseph rising from sleep, did as the Angel of the Lord had commanded him. Or, Took her so far, as that the nuptial rites being complete, she was called his wife; but not so far as to lie with her, as it follows, And knew her not. It is clear that this Name was well known to the Holy Fathers and the Prophets of God, but to him above all, who spake, My soul fainted for Thy salvation; (Ps. 119:81.) and, My soul hath rejoiced in Thy salvation. Also to him who spake, I will joy in God my Saviour. (Ps. 13:5. Hab. 3:18.)
Matthew 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In the beginning of this passage of the Gospel he puts three several things; the person, When Jesus was born, the place, in Bethlehem of Judæa, and the time, in the days of Herod the king. These three circumstances verify his words. It should be known, that opinions vary respecting the Magi. Some say they were Chaldæans, who are known to have worshipped a star as God; thus their fictitious Deity showed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, There shall rise a Star out of Jacob, (Numb. 24:17.) as soon as they saw the star, would know that a King was born. Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.' Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and might easily come to Jerusalem in that so short time. But why does he write from the East? Because surely they came from a country eastward of Judæa. But there is also great beauty in this, They came out of the East, seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, Behold the Man whose name is the East. (Zech. 6:12.) Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, The Law shall go out of Sion, and the word of the Lord from Jerusalem. (Isa. 2:3.) And there Christ was first preached. Or it was to condemn the backwardness of the Jews. Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds.
Matthew 2:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They are called Scribes, not from the employment of writing, but from the interpretation of the Scriptures, for they were doctors of the law. Observe, he does not enquire where Christ is born, but where He should be born; the subtle purpose of this was to see if they would show pleasure at the birth of their King. He calls Him Christ, because he knew that the King of the Jews was anointed.
Matthew 2:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Though little among cities that have dominion, yet art thou not the least, for out of thee shall come the Ruler, who shall rule My people Israel; this Ruler is Christ, who rules and guides His faithful people.
Matthew 2:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Diligently enquired; craftily, for he feared they would not return to him, and then he should know how he should do to put the young Child to death.
Matthew 2:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives.
Matthew 2:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Magi obeyed the King so far as to seek the Lord, but not to return to Herod. Like in this to good hearers; the good they hear from wicked preachers, that they do; but do not imitate their evil lives. Or, the star figures the grace of God, and Herod the Devil. He, who by sin puts himself in the Devil's power, loses that grace; but if he return by repentance, he soon finds that grace again which leaves him not till it have brought him to the young Child's house, i. e. the Church.
Matthew 2:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it was not enough to say, They rejoiced, but they rejoiced with exceeding great joy. He adds greatly, showing that men rejoice more over what they have lost than over what they possess. And it is to be known that each did not offer a different gift, but each one the three things, each one thus proclaiming the King, the God, and the man.
Matthew 2:13-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.
Matthew 2:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By this that the Angel appears always to Joseph in sleep, is mystically signified that they who rest from mundane cares and secular pursuits, deserve angelic visitations.
Matthew 2:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Isaiah had foretold this flight into Egypt. Lo! the Lord shall ascend on a light cloud, and shall come into Egypt, and shall scatter the idols of Egypt. (Is. 19:1.) It is the practice of this Evangelist to confirm all he says; and that because he is writing to the Jews, therefore he adds, that it might be fulfilled, &c.
Matthew 2:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In Joseph is figured the order of preachers, in Mary Holy Scripture; by the Child the knowledge of the Saviour; by the cruelty of Herod the persecution which the Church suffered in Jerusalem; by Joseph's flight into Egypt the passing of the preachers to the unbelieving Gentiles, (for Egypt signifies darkness;) by the time that he abode in Egypt the space of time between the ascension of the Lord and the coming of Anti Christ; by Herod's death the extinction of jealousy in the hearts of the Jews.
Matthew 2:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The sacred Evangelist adds, to show the greatness of the mourning, that even the dead Rachel was roused to mourn her sons, and would not be comforted because they were not.
Matthew 2:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if they were many who sought his destruction, how came they all to have died in so short a time? As we have related above, all the great men among the Jews were slain at Herod's death. Or the Evangelist uses a figure of speech, by which the plural is used for the singular. These words, the Child's life, (or soul, i. e. the Apollinarians.) overthrow those heretics who taught that Christ did not take a soul, but had His Divinity in place of a soul.
Matthew 3:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In these words (ver. 1.) we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; In those days. The man is mentioned in the words came John, that is, showed himself, having abode so long in obscurity. (ap. Anselm.) His office; the Baptist; in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ's baptism. His employment; Preaching; The place; the desert of Judæa.
Matthew 3:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Kingdom of Heaven has a fourfold meaning. It is said, of Christ, as The Kingdom of God is within you. (Luke 17:21.) Of Holy Scripture, as, The Kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof. (Mat. 21:43.) Of the Holy Church, as, The Kingdom of Heaven is like unto ten virgins. (Mat. 25.) Of the abode above, as, Many shall come from the East and the West, and shall sit down in the Kingdom of Heaven. (Mat. 8:11.) And all these significations may be here understood.
Matthew 3:3 — Unknown work
In these words we have not only time, place, and person, respecting St. John, but also his office and employment. First the time, generally; "In those days.". The man is mentioned in the words "came John," that is, showed himself, having abodeso long in obscurity. ap. Anselm: His office; "the Baptist;" in this he prepared the way of the Lord, for had not men been used to be baptized, they would have shunned Christ'sbaptism.His employment; "Preaching.". The place; "the desert of Judaea."Maximus, Hom. in Joan. Bap. nat. 1: Where neithera noisy mob would interrupt his preaching, and whither no unbelieving hearer would retire; but those only would hear, who sought to his preaching from motives of divine worship. "The Kingdom of Heaven" has a fourfold meaning. It is said, of Christ, as "The Kingdom of God is within you." And all these significations may be here understood. Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, "Make ready the way of the Lord."
Matthew 3:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Though as far as historical fact is concerned, he chose the desert, to be removed from the crowds of people. What the purport of his cry was is insinuated, when he adds, Make ready the way of the Lord.
Matthew 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this clothing and this poor food, he shows that he sorrows for the sins of the whole human race. In John (which name is interpreted 'the grace of God,') is figured Christ who brought grace into the world; in his clothing, the Gentile Church.
Matthew 3:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The baptism of John bare a figure of the catechumens. As children are only catechized that they may become meet for the sacrament of Baptism; so John baptized, that they who were thus baptized might afterwards by a holy life become worthy of coming to Christ's baptism. He baptized in Jordan, that the door of the Kingdom of Heaven might be there opened, where an entrance had been given to the children of Israel into the earthly kingdom of promise.
Matthew 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The manner of Scripture is to give names from the imitation of deeds, according to that of Ezekiel, Thy father was an Amorite; (Ezek. 16:3.) so these from following vipers are called generation of vipers. When then he asks, who will show you to flee from the wrath to come,—'except God' must be understood. But if we read, shall show, in the future, this is the meaning, 'What teacher, what preacher, shall be able to give you such counsel, as that ye may escape the wrath of everlasting damnation?'
Matthew 3:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There is a tradition, that John preached at that place of the Jordan, where the twelve stones taken from the bed of the river had been set up by command of God. He might then be pointing to these, when he said, Of these stones.
Matthew 3:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
There are five points in which Christ comes after John, His birth, preaching, baptism, death, and descent into hell. A beautiful expression is that, mightier than I, because he is mere man, the other is God and man. This His floor, to wit, the Church, the Lord cleanses in this life, both when by the sentence of the Priests the bad are put out of the Church, and when they are cut off by death. The unquenchable fire is the punishment of eternal damnation; either because it never totally destroys or consumes those it has once seized on, but torments them eternally; or to distinguish it from purgatorial fire which is kindled for a time and again extinguished.
Matthew 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this verse is contained person, place, time, and office. Time, in the word Then. The Persons are described in the words, came Jesus to John; that is, God to man, the Lord to His servant, the King to His soldier, the Light to the lamp. The Place, from Galilee to Jordan. Galilee means 'transmigration.' Whoso then will be baptized, must pass from vice to virtue, and humble himself in coming to baptism, for Jordan means 'descent.' The office to be performed; that He might be baptized of him; not baptism to the remission of sins, but to leave the water sanctified for those after to be baptized.
Matthew 3:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.
Matthew 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him. But was this then the first time that the heavens were opened to Him according to His human nature? The faith of the Church both believes and holds that the heavens were no less open to Him before than after. It is therefore said here, that the heavens were opened, because to all them who are born again the door of the kingdom of heaven is opened. As to all those who by baptism are born again, the door of the kingdom of heaven is opened, so all in baptism receive the gifts of the Holy Spirit.
Matthew 3:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or if it be referred to the human nature of Christ, the sense is, I am pleased in Him, whom alone I have found without sin. Or according to another reading, It hath pleased me to appoint Him, by whom to perform those things I would perform, i. e. the redemption of the human race.
Matthew 4:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This shows that the Devil lies in wait for Christ's faithful people even in the sacred places. The pinnacle is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known, that the pinnacle was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible.
Matthew 4:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By their glory, is meant, their gold and silver, precious stones and temporal goods.
Matthew 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven!
Matthew 4:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Other copies read, Get thee behind me; i. e. remember thee in what glory thou wast created, and into what misery thou hast fallen.
Matthew 4:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judæa and baptized, and John was not yet cast into prison. But here it is after John's imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before the imprisonment of John. (John 4:3.) He speaks in another place of His second coming, into Galilee, and the other Evangelists mention only this second coming into Galilee which was after John's imprisonment.
Matthew 4:13-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these, At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles. (Is. 9:1.)
Matthew 4:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; but the kingdom of heaven. The law promised worldly goods, but the Lord heavenly kingdoms.
Matthew 4:18-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts. Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.) Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost. Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.
Matthew 4:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about. That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues. That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises. That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.
Matthew 4:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By these he would have us understand various but slighter diseases; but when he says, seized with divers sicknesses and torments, he would have those understood, of whom it is subjoined, and who had dæmons. 'Lunatics' are so called from the moon; for as it waxes in its monthly seasons they are tormented.
Matthew 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, they follow the Lord from Galilee, that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; and from Jerusalem, because before it was preserved unhurt in peace; and from Jordan, that is, from the confession of the Devil; and from beyond Jordan, they who were first planted in paganism, but passing the water of Baptism came to Christ.
Matthew 5:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude.
Matthew 5:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.
Matthew 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The merciful (misericors) is he who has a sad heart; he counts others' misery his own, and is sad at their grief as at his own.
Matthew 5:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For a man in sorrow receives great comfort from the recollection of the sufferings of others, who are set before him as an example of patience; as if He had said, Remember that ye are His Apostles, of whom also they were Prophets.
Matthew 5:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Moreover, salt is changed into another kind of substance by three means, water, the heat of the sun, and the breath of the wind. Thus Apostolical men also were changed into spiritual regeneration by the water of baptism, the heat of love, and the breath of the Holy Spirit. That heavenly wisdom also, which the Apostles preached, dries up the humours of carnal works, removes the foulness and putrefaction of evil conversation, kills the work of lustful thoughts, and also that worm of which it is said their worm dieth not. (Is. 66:24.) The Apostles are the salt of the earth, that is, of worldly men who are called the earth, because they love this earth. It should be known, that in the Old Testament no sacrifice was offered to God unless it were first sprinkled with salt, for none can present an acceptable sacrifice to God without the flavour of heavenly wisdom.
Matthew 5:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For as the sun sends forth his beams, so the Lord, the Sun of righteousness, sent forth his Apostles to dispel the night of the human race.
Matthew 5:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He here asserts two things; He denies that He was come to subvert the Law, and affirms that He was come to fulfil it.
Matthew 5:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Amen is a Hebrew word, and may be rendered in Latin, 'vere,' 'fidenter,' or 'fiat;' that is, 'truly,' 'faithfully,' or 'so be it.' The Lord uses it either because of the hardness of heart of those who were slow to believe, or to attract more particularly the attention of those that did believe. But shall abide in their essence, but pass through renewal.
Matthew 5:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The reason why the right eye and the right hand are to be cast away is subjoined in that, For it is better, &c.
Matthew 5:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because the utmost perfection of love cannot go beyond the love of enemies, therefore as soon as the Lord has bid us love our enemies, He proceeds, Be ye then perfect, as your Father which is in heaven is perfect. He indeed is perfect, as being omnipotent; man, as being aided by the Omnipotent. For the word 'as' is used in Scripture, sometimes for identity, and equality, as in that, As I was with Moses, so will I be with thee; (Josh. 1:5.) sometimes to express likeness only as here.
Matthew 6:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.
Matthew 6:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The reward of the hypocrites' fast is shown, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.
Matthew 6:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The reward of the hypocrites' fast is shown, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked. For it is enough for you that He who sees your conscience should be your rewarder.
Matthew 6:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Gloss. ord.) Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Thy word is a light to my feet. (Ps. 119:105.) If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church, who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?
Matthew 6:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Gloss. ord.) Otherwise; faith is likened to a light, because by it the goings of the inner man, that is, action, are lightened, that he should not stumble according to that, Thy word is a light to my feet. (Ps. 119:105.) If that then be pure and single, the whole body is light; but if defiled, the whole body will be dark. Yet otherwise; by the light may be understood the ruler of the Church, who may be well called the eye, as he it is that ought to see that wholesome things be provided for the people under him, which are understood by the body. If then the ruler of the Church err, how much more will the people subject to him err?
Matthew 6:28-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptisme; and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints. By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, My Beloved, who feedeth among the lilies. (Cant. 2:16.) Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, As the lily among the thorns. By the grass are denoted the unbelievers, of whom it is said, The grass hath dried up, and the flowers thereof faded. (Is. 40:7.) By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!
Matthew 6:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord repeated this, that He might show how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.
Matthew 7:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the fish we may understand the word concerning Christ, by the serpent the Devil himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the serpent the wiles of the Devil, or unbelief. The sense therefore is; we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, If then ye being evil.
Matthew 7:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.
Matthew 7:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.
Matthew 8:2-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Morally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shows his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.
Matthew 8:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, in the centurion are figured those of the Gentiles who first believed, and were perfect in virtue. For a centurion is one who commands a hundred soldiers; and a hundred is a perfect number. Rightly, therefore, the centurion prays for his servant, because the first-fruits of the Gentiles prayed to God for the salvation of the whole Gentile world.
Matthew 8:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; By outer darkness, He means foreign nations; for these words of the Lord are a historical prediction of the destruction of the Jews, that they were to be led into captivity for their unbelief, and to be scattered over the earth; for tears are usually caused by heat, gnashing of teeth by cold. Weeping then is ascribed to those who should be dispersed into the warmer climates of India and Ethiopia, gnashing of teeth to those who should dwell in the colder regions, as Hyrcania and Seythia.
Matthew 8:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or by Peter's mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i. e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, became the minister of life and glory.
Matthew 8:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Christ the Son of God, the Author of human salvation, the fount and source of all goodness, furnished heavenly medicine, He cast out the spirits with a word, and healed all that were sick. Dæmons and diseases He sent away with a word, that by these signs, and mighty works, He might show that He was come for the salvation of the human race. He took the infirmity of human nature so as to make us strong who had before been weak.
Matthew 8:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses' countenance was made glorious, and Stephen's as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.) What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.
Matthew 8:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But as often as they were tortured by His excellent power, and saw Him working signs and miracles, they supposed Him to be the Son of God; when they saw Him hungry and thirsty, and suffering such things, they doubted, and thought Him mere man. It should be considered that even the unbelieving Jews when they said that Christ cast out dæmons in Beelzebub, and the Arians who said that He was a creature, deserve condemnation not only on God's sentence, but on the confession of the dæmons, who declare Christ to be the Son of God. Rightly do they say, What have we to do with thee, Jesus, thou Son of God? that is, our malice and Thy grace have nothing in common, according to that the Apostle speaks, There is no fellowship of light with darkness. (2 Cor. 6:14.)
Matthew 8:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They did not ask to be sent into men, because they saw Him by whose excellence they were tortured existing in human shape. Nor did they ask to be sent into sheep, because sheep are by God's institution clean animals, and were then offered in the temple of God. But they requested to be sent into the swine rather than into any of the other unclean animals, because this is of all animals the most unclean; whence also it has its name 'porcus,' as being 'spurcus,' filthy, and delighting in filthiness; and dæmons also delight in the filthiness of sin. They did not pray that they might be sent into the air, because of their eager desire of hurting men. And he saith unto them, Go.
Matthew 9:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord's talents.
Matthew 9:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, It taketh its wholeness from the garment, and the rent is made worse.
Matthew 9:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, These men are full of new wine. (Acts 2:13.)
Matthew 9:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shows how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; And his disciples went with him.
Matthew 9:20-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord's feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord's hem was not made to wound, but to heal, and therefore it follows, For she said within herself, If I can but touch his garment, I shall be made whole. How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; But Jesus turning and seeing her, said, Be of good cheer, daughter, thy faith hath made thee whole.
Matthew 9:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Rightly they call Him Son of David, because the Virgin Mary was of the line of David.
Matthew 9:27-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord's coming spread the knowledge thereof throughout the whole earth.
Matthew 9:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)
Matthew 9:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon. For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil. They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy.
Matthew 9:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.)
Matthew 9:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods. It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace.
Matthew 9:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Herein Christ shows in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled, and sick as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities.
Matthew 9:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives, straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven; and it follows, Then said he unto his disciples, The harvest truly is great, but the labourers are few. For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Or, He then increased their number when He chose the seventy and two, and then when many preachers were made what time the Holy Spirit descended upon the believers.
Matthew 10:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve. Wherein is openly showed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.
Matthew 10:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Raban.) There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, 'Taking off the shoe,' 'or unloosing,' or 'acknowledging.' But those that say this are contradicted by two facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, Thou shalt be called Cephas, (John 1:42.) on which the Evangelist adds, which being interpreted is Petrus. Simon is interpreted 'obedient,' for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, 'Laying aside grief,' and, 'hearing painful things;' for that on the Lord's resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, Another shall gird thee, and shall carry thee whither thou wouldest not. (John 21:18.) And Andrew his brother. Andrew is interpreted 'manly;' for as in Latin 'virilis' is derived from 'vir,' so in Greek Andrew is derived from ἀνὴρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands. (e Beda.) James is interpreted 'The supplanter,' or 'that supplanteth;' for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John is interpreted 'The grace of God,' because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord's bosom.
Matthew 10:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Philip and Bartholomew. (e Beda.) Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate the light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted 'The son of him that raiseth watera,' that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the droppings of holy preaching. Thomas, and Matthew the Publican. (e Beda.) Thomas is interpreted 'an abyss,' or 'a twin,' which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, My Lord and my God. (John 20:28.) Matthew is interpreted 'given,' because by the Lord's bounty he was made an Evangelist of a Publican. James the son of Alphæus, and Thaddæus. It is well said, the son of Alphæus, that is, 'of the just,' or 'the learned;' for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, 'The just.' Thaddæus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James. Jude is interpreted 'having confessed,' because he confessed the Son of God.
Matthew 10:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Scarioth is interpreted 'The memory of the Lord,' because he followed the Lord; or 'The memorial of death,' because he plotted in his heart how he might betray the Lord to death; or 'strangling,' because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again.
Matthew 10:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The sick are the slothful who have not strength to live well; the lepers are the unclean in sin and carnal delights; the dæmoniacs are they that are given up under the power of the Devil.
Matthew 10:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord shows by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other.
Matthew 10:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will show themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master.
Matthew 10:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Raban.) Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour.
Matthew 10:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Raban.) Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles. Sodom and Gomorrah are especially mentioned, to show that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils.
Matthew 10:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross. The Lord unites these two things; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt.
Matthew 10:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
How or what, one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either. (ap. Raban.) Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, Seek ye a proof of Christ who speaketh in me? (2 Cor. 13:3.)
Matthew 10:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And the reward is not for those that begin, but for those that bring to an end. That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that 'the end' does not always mean destruction, but sometimes perfection, as in that, Christ is the end of the Law. (Rom. 10:4.) So the sense here may be, Whosoever shall endure to the end, that is, in Christ.
Matthew 10:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they showed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom.
Matthew 10:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He calls Himself master and lord; by disciple and servant He denotes His Apostles. And because this sentence seemed not to agree with the foregoing words, He shows what they mean by adding, If they have called the master of the house Beelzebub, how much more they of his household? As much as to say, Ye therefore will not seek worldly honours and human glory, while you see me pursuing the redemption of mankind through mocking and contumely.
Matthew 10:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To the foregoing consolation He adds another no less, saying, Fear ye not them, namely, the persecutors. And why they were not to fear, He adds, For there is nothing hid which shall not be revealed, nothing secret which shall not be known. Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, When they have turned to Christ, then the veil shall be taken away. (2 Cor 3:16.) So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest?
Matthew 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The meaning therefore is, What I say to you in darkness, that is, among the unbelieving Jews, that speak ye in the light, that is, preach it to the believing; what ye hear in the ear, that is, what I say unto you secretly, that preach ye upon the housetops, that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately.
Matthew 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven.
Matthew 10:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven. Here is to be understood that confession of which the Apostle speaks, With the heart men believe unto justification, with the month confession is made unto salvation. (Rom. 10:10.) That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven. And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature.
Matthew 10:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation. That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.
Matthew 10:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him.
Matthew 10:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The least of these, that is, not a prophet, or a righteous man, but one of these least.
Matthew 11:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He well passes from the special teaching which He had delivered to His disciples, to the general which He preached in the cities; passing therein as it were from heaven to earth, that He might give light to all. By this deed of the Lord, all holy preachers are admonished that they should study to benefit all.
Matthew 11:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit.
Matthew 11:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit. And straightway He answers Himself, saying, It is like unto children sitting in the market-place, crying unto their fellows, and saying, We have played music to you, and ye have not danced; we have mourned, and ye have not lamented. What is that He says, To their fellows? Were the unbelieving Jews then fellows of the Prophets? He speaks thus only because they were sprung of one stock.
Matthew 11:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily.
Matthew 11:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Capharnaum was the metropolis of Galilee, and a noted town of that province, and therefore the Lord mentions it particularly, saying, And thou, Capharnaum, shalt thou indeed be exalted to heaven. Thou shalt go down even to hell. And they have made the sins not of Sodom only and Gomorrah, but of Tyre and Sidon light in comparison, and therefore it follows, For if the mighty works which have been done in thee had been done in Sodom, it would perhaps have remained unto this day. The Lord, who knows all things, here uses a word expressing uncertainty—perhaps, to show that freedom of choice is left to men. But I say unto you, it shall be easier for the land of Sodom in the day of judgment than for you. And be it known, that in speaking of the city or country, the Lord does not chide with the buildings and walls, but with the men that inhabit there, by the figure metonymy, putting the thing containing for the thing contained. The words, It shall be easier in the day of judgment, clearly prove that there are divers punishments in hell, as there are divers mansions in the kingdom of heaven.
Matthew 11:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.
Matthew 12:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it.
Matthew 12:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, He withdrew from thence as avoiding the designs of His own when they persecuted Him; or because that was not the time or place for Him to suffer, for It cannot he that a Prophet should perish out of Jerusalem, (Luke 13:33) as He Himself spake. The Lord also shunned those who persecuted Him through hatred, and went thither where He found many who were attached to Him from affection, whence it follows, And there followed him many. Him whom the Pharisees with one consent plotted against to destroy, the untaught multitude with one consent love and follow; whence they soon received the fulfilment of their desires, for it follows, And he healed them all.
Matthew 12:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And He also gives them command that they should not make Him known, that they might not by persecuting Him be put into a worse state.
Matthew 12:17-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it should be known, that the meaning not only of this passage, but of many others also, is supported by this testimony from the Prophet. The words, Behold my servant, may be referred to the place in which the Father had said above, This is my Son. (Mat. 3:17.) The words, I will put my Spirit upon him, is referred to the descent of the Holy Spirit upon the Lord at His baptism; He shall declare judgment to the Gentiles, to that which He says below, When the Son of Man shall sit in the seat of his Majesty. (Mat. 25:31) What he adds, He shall not strive nor cry, refers to the Lord how He answered but little to the Chief Priests, and to Pilate, but to Herod nothing at all. He shall not break the bruised reed, refers to His shunning His persecutors that they might not be made worse; and that In his name shall the Gentiles hope, refers to what Himself says below, Go ye, and teach all nations. (Mat. 28:19)
Matthew 12:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord Jesus Christ is called the servant of the Almighty God, not in respect of His divinity, but in respect of the dispensation of the flesh which He took upon Him, because by the cooperation of the Holy Spirit He took flesh of the Virgin without stain of sin. Some books have, Elect, whom I have chosen, for He was chosen by God the Father, that is, predestinated that He should be the Son of God, proper, not adopted. That he says, My soul, is not to be understood as though God the Father had a soul, but by way of adaptation, showing how God is disposed towards Him. And it is no wonder that a soul is ascribed to God in this manner, seeing that all other members of the body are likewise. Then also God the Father put His Spirit upon Him, when by the working of the Holy Spirit He took flesh of the Virgin; and as soon as He became man, He took the fulness of the Holy Spirit.
Matthew 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Greek πλατεῖα, is in Latin called 'latitudo.' No one therefore has heard His voice in the streets, because He has not promised pleasant things in this world to those that love Him, but hardships.
Matthew 12:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The word Then refers to that above, where having healed the man who had the withered hand, He went out of the synagogue. Or it may be taken of a more extended time; Then, namely, when these things were being done or said.
Matthew 12:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.
Matthew 12:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Beelzebub is the same as Beel or Baal, or Beelphegor. Beel was father of Ninus king of Assyria; Baal was so called because he was worshipped on high; he was called Beelphegor from the mountain Phegor; Zebub was the servant of Abimelech the son of Gedeon, who, having slain his seventy brothers, built a temple to Baal, and set him up as Priest therein, to drive away the flies which were collected there by the abundant blood of the victims; for Zebub means, a fly. Beelzebub therefore is interpreted, The man of flies, wherefore from this most unclean worship they called him the Prince of the dæmons. Having therefore nothing more mean to cast upon the Lord, they said that He cast out dæmons by Beelzebub. And it should be known that this word is not to be read with d or t at the end, as some corrupt copies have, but with b.
Matthew 12:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But it should be known that they are not forgiven to all men universally, but to such only as have performed due penitence for their guiltinesses. So by these words is overthrown the error of Novatian, who said that the faithful could not rise by penitence after a fall, nor merit pardon of their sins, especially they who in persecution deniedb.
Matthew 12:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The words which here follow depend on those that went before; By thy words thou shat be justified, and by thy words thou shalt be condemned. There is no doubt but that every man shall be condemned for his evil words which he speaks; but none shall be justified for his good words, unless they proceed from his inmost heart, and from a entire purpose.
Matthew 12:41-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord shows in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judgment; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. And shall condemn it. Beautifully is the Church gathered out of the Gentiles spoken of as a queen who knows how to rule her ways. Of her the Psalmist speaks; The queen stood on thy right hand. (Ps. 45:9.) She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted 'peaceful,' signifies Him of whom it is said, He is our peace. (Eph. 2:14.)
Matthew 12:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He calls the hearts of the Gentiles, dry places, as lacking all the moisture of wholesome waters, that is of the holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit. The Devil supposed he should have rest for ever among the Gentiles, but it is added, and findeth none, because when the Son of God appeared in the mystery of His incarnation, the Gentiles believed.
Matthew 13:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These ears to hear, are ears of the mind, to understand namely and do those things which are commanded.
Matthew 13:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist therefore says, came to him, to express that they eagerly enquired of Him; or they might indeed approach Him bodily, though the space between them was small.
Matthew 13:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To you, I say, who adhere to Me, and believe in Me. By the mystery of the kingdom of heaven, He intends the Gospel doctrine. To them, that is, to them that are without, and who would not believe on Him, the Scribes namely and Pharisees, and to the rest who continue in unbelief, it is not given. Let us then, with the disciples, come unto the Lord with a pure heart, that He may think us worthy to interpret to us the evangelic teaching; according to that, They who draw near to his feet, shall receive of his doctrine. (Deut. 33:3)
Matthew 13:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He that has a desire to read, shall have given to him power to understand, and whoso has not desire to read, that understanding which by the bounty of nature he seems to have, even that shall be taken from him. Or, whoso has charity, to him shall be given the other virtues also; and from him who has not charity, the other virtues likewise shall be taken away, for without charity there can be nothing good.
Matthew 13:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shows when He says, That seeing they may not see; but words are heard and not seen.
Matthew 13:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In all the clauses the word 'not' must be understood; thus; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them.
Matthew 13:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God's word which is sown in their heart, is by dæmons straightway carried off, as it were the seed dropped by the way side.
Matthew 13:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, That which is sown upon the rock, is he that heareth the word, &c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.
Matthew 13:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it should be known, that in these three sorts of bad soil are comprehended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it. It follows, That which is sown on the good ground. The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit; as it follows, And brings forth fruit, some a hundred-fold, some sixty-fold, some thirty-fold. The thirty-fold then is borne of him who teaches faith in the Holy Trinity; the sixty-fold of him who enforces the perfection of good works; (for in the number six this world was completed with all its equipments;) (Gen. 2:1) while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right; and by the left hand the present life is denoted, by the right hand the life to come. Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hundred-fold when it brings to the fruit of good works.
Matthew 13:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Here He calls the Son of God Himself the kingdom of heaven; for He saith, The kingdom of heaven is like unto a man that sowed good seed in his field.
Matthew 13:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, And he saith unto them, An enemy hath done this.
Matthew 13:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad.
Matthew 13:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Greek word 'Parable,' is rendered in Latin 'Similitude,' by which truth is explained; and an image or representation of the reality is set forth. From which reading Porphyry took an objection to the believers; Such was your Evangelist's ignorance, that he imputed to Isaiah what is indeed found in the Psalms.
Matthew 13:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord styles Himself the Son of Man, that in that title He might set an example of humility; or perhaps because it was to come to pass that certain heretics would deny Him to be really man; or that through belief in His Humanity we might ascend to knowledge of His Divinity.
Matthew 13:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, the saints, and elect men, who are counted as sons.
Matthew 13:39-41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the harvest is denoted the day of judgment, in which the good are to be separated from the evil; which will be done by the ministry of Angels, as it is said below, that the Son of Man shall come to judgment with His Angels. As then the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all offences, and them which do iniquity.
Matthew 13:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In these words is shown the reality of the resurrection of the body; and further, the twofold pains of hell, extreme heat, and extreme cold.
Matthew 13:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And as the offences are referred to the tares, so the righteous are reckoned among the children of the kingdom; concerning whom it follows, Then the righteous shall shine as the sun in the kingdom of their Father. For in the present world the light of the saints shines before men, but after the consummation of all things, the righteous themselves shall shine as the sun in the kingdom of their Father. That He says, Then shall they shine, implies that they now shine for an example to others, but they shall then shine as the sun to the praise of God. He that hath ears to hear, let him hear.
Matthew 13:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works? His wisdom is referred to His doctrine, His mighty works to His miracles.
Matthew 13:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.
Matthew 14:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Cæsar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding the tetrarch.
Matthew 14:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him.
Matthew 14:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, He sent and beheaded John in prison, and his head was brought in a charger. Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)
Matthew 14:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)
Matthew 14:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the evening the Lord's death is denoted; and after He, the true Sun, was set on the altar of the cross, He filled the hungry. Or by evening is denoted the last age of this world, in which the Son of God came and refreshed the multitudes of those that believed on Him.
Matthew 14:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch.
Matthew 14:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist had related above that the Lord had Commanded His disciples to enter the boat, and to go before Him across the strait; he now proceeds with the same intention to relate whither they arrived by their passage, And when they were gone over, they came into the land of Gennezareth.
Matthew 15:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They were faulty for two reasons; because they had come from Jerusalem, from the holy city, and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord, for it is added, Saying, Why do thy disciples transgress the tradition of the elders?
Matthew 15:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Of what kind these traditions were, Mark shows when he says, The Pharisees and all the Jews, except they wash their hands oft, eat not. (Mark 7:3.) Here then also they find fault with the disciples, saying, For they wash not their hands when they eat bread. Or the Pharisees found fault with the Lord's disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders.
Matthew 15:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Hypocrite signifies dissembler, one who feigus one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites, because under cover of God's honour they sought to heap up for themselves earthly gain.
Matthew 15:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him.
Matthew 15:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.
Matthew 15:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.
Matthew 15:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.
Matthew 15:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord was used to speak in parables, so that Peter when he heard, That which entereth into the mouth defileth not a man, thought it was spoken as a parable, and asked, as it follows; Then answered Peter, and said unto him, Declare unto us this parable. And because he asked this on behalf of the rest, they are all included in the rebuke, But he said, Are ye also yet without understanding?
Matthew 15:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, These are they that defile a man, that is, make him unclean and impure.
Matthew 15:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananæans, and Sidon the boundary of the Chananæans, towards the north. He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the dæmon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out from those parts.
Matthew 15:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In these words is given us a pattern of catechizing and baptizing children; for the woman says not 'Heal my daughter,' or 'Help her,' but, Have mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon, this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.
Matthew 15:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this way also He was sent specially to the Jews, because He taught them by His bodily presence.
Matthew 15:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Those of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself humbly to fulfilling the Divine commands.
Matthew 15:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This sea is called by various names; the sea of Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias. And going up into a mountain, he sat down there.
Matthew 15:31 — Unknown work
This sea is called by various names; the sea at Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias."And going up into a mountain, he sat down there."
Matthew 15:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this Gospel lection we must consider in Christ the work of His humanity, and of His divinity. In that He has compassion on the multitudes, He shows that He has feeling of human frailty; in the multiplication of the loaves, and the feeding the multitudes, is shown the working of His divinity. So here is overthrown the error of Eutyches1, who said, that in Christ was one nature only. Or, because correcting by penitence the sins that they have committed, in thought, word, and deed, they turn to the Lord. These multitudes the Lord would not send away fasting, that they should not faint by the way; because sinners turning in penitence, perish in their passage through the world, if they are sent away without the nourishment of sacred teaching.
Matthew 15:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shows what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven. (John 6:30.) Therefore when they say here, show us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be showed them they would not believe, would not give them the sign for which they asked, as it follows, But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, &c.
Matthew 16:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They were bound to their Master with so great affection, that they were unwilling to part from Him for even a moment of time. And herein it should be observed how far they were from any longing for delicacies, when they took so small care for necessaries, that they had even forgotten to take bread, without which human weakness cannot support itself. He said unto them, Take heed and beware of the leaven of the Pharisees; and of the Sadducees.
Matthew 16:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
What is here said, therefore, was fulfilled in the three disciples to whom the Lord, when transfigured in the mount, showed the joys of the eternal inheritance; (vid. Bed. in Luc. 9:27.) these saw Him coming in His kingdom, that is, shining in His effulgent radiance, in which, after the judgment passed, He shall be beheld by all the saints.
Matthew 17:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, And after six days he took Peter, and James, and John his brother. When the Lord was about to show His disciples the glory of His brightness, He led them into the mountain, as it follows, And he took them up into a high mountain apart. Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to show His disciples that they should not look for the glory of the divine brightness in the gulph of the present world, but in the kingdom of the heavenly blessedness. He leads them apart, because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called, but few chosen, It follows, And he was transfigured before them.
Matthew 17:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known more bright than the sun, therefore to give some illustration of the future resurrection, it is expressed to us that the brightness of the Lord's countenance, and the brightness of the righteous, shall be as the sun.
Matthew 17:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, Lord, if thou wilt, he shows the submission of a dutiful and obedient servant. He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellow were mortal, and in desiring to come to eternal felicity without taste of death.
Matthew 17:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He says therefore, Hear ye Him, as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, Hear ye Him, to show that it was He whom Moses had foretold, The Lord your God shall raise up a Prophet unto you of your brethren like unto me, Him shall ye hear. (Deut. 18:18.) Thus the Lord had witnesses on all sides; from heaven the voice of the Father, Elias out of Paradise, Moses out of Hades, the Apostles from among men, that at the name of Jesus every thing should bow the knee, of things in heaven, things on earth, and things beneath.
Matthew 17:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwards.
Matthew 17:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.
Matthew 17:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews' stubbornness, whence He says, How long shall I suffer you? because I have now a long while endured your iniquities, and ye are unworthy of My presence.
Matthew 17:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In which deed He left an example to preachers to attack sins, but to assist men.
Matthew 17:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)
Matthew 17:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.) The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.
Matthew 18:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.
Matthew 18:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As much as to say, Despise not little ones, for I also for men condescended to become man.
Matthew 18:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By that which was lost, understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place.
Matthew 18:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, The kingdom of heaven is like to a king, who made a marriage for his son; and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things. Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man's manners, life, and deeds, that He may render to each according to that He has done; as it follows, And when He had begun to reckon, one was brought unto Him which owed Him ten, thousand talents.
Matthew 18:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself from his sins; whence it follows, And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The fool's wife is folly, and the pleasure or lust of the flesh.
Matthew 18:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That he says, falling down, shows how the sinner humbled himself, and offered amends. Have patience with me, expresses the sinner's prayer, begging respite, and space to correct his error.
Matthew 18:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt.
Matthew 18:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser. That is, he pressed him hardly, that he might exact vengeance from him.
Matthew 18:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, his wrath was the rather inflamed, to exact vengeance of him; And he cast him into prison, until he should pay the debt; that is, he seized his brother, and exacted vengeance of him.
Matthew 18:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow-servant, they are sorrowful over his perdition. And they came, and told their lord, what was done. They came not in body, but in spirit. To tell their Lord, is to show the woe and sorrow of the heart in their carriage.
Matthew 18:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It follows, Then his lord called him. He called him by the sentence of death, and bade him pass out of this world, and said unto him, Thou wicked servant, I forgave thee all that debt, because thou prayedst me.
Matthew 18:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it is to be known, that we read no answer made by that servant to his lord; by which it is shown us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be out off,
Matthew 18:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting condemnation ever come to find season of repentance, and a way to escape? Never; that until is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment,
Matthew 19:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Apostle says that this is a mystery in Christ and the Church (Eph. 5:32.); for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief, and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body.
Matthew 19:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For it was a custom among the ancients that little children should be brought to aged persons, to receive benediction by their hand or tongue, and according to this custom little children are now brought to the Lord.
Matthew 19:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Also laying His hands upon them, He blessed them, to signify that the lowly in spirit are worthy His grace and blessing.
Matthew 19:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These words prove that the Law gave to such as kept it not only temporal promises, but also life eternal. And because the hearing these things made him thoughtful, He saith unto him, Which?
Matthew 19:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And Jesus, condescending as to a weak one, most graciously set out to him the precepts of the Law; Jesus said, Thou shalt do no murder; and of all these precepts follows the exposition, And thou shalt love thy neighbour as thyself. For the Apostle says, Whoso loveth his neighbour has fulfilled the Law? (Prov. 13:10.) But it should be enquired, why the Lord has enumerated only the precepts of the Second Table? Perhaps because this young man was zealous in the love of God, or because love of our neighbour is the step by which we ascend to the love of God.
Matthew 19:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But to those who would be perfect in grace, He shows how they may come to perfection, Jesus saith unto him, If thou wilt be perfect, go, and sell all that thou hast, and give to the poor. Mark the words; He said not, Go, and consume all thou hast; but Go, and sell; and not some, as did Ananias and Sapphira, but All. And well He added, that thou hast, for what we have are our lawful possessions. Those therefore that he justly possessed were to be sold; what had been gained unjustly were to be restored to those from whom they had been taken. And He said not, Give to thy neighbours, nor to the rich, but to the poor.
Matthew 19:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whence in Mark the Lord expounding the meaning of this saying, speaks thus, It is hard for them that trust in riches to enter into the kingdom of heaven (Mark 10:24.) They trust in riches, who build all their hopes on them.
Matthew 19:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter.
Matthew 19:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It may also be referred in particular to the rich man, who seemed to be first, by his fulfilment of the precepts of the Law, but was made last by his preferring his worldly substance to God. The holy Apostles seemed to be last, but by leaving all they were made first by the grace of humility. There are many who having entered upon good works, fall therefrom, and from having been first, become last.
Matthew 20:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.
Matthew 20:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labours in the field of the holy Church in hope of the future reward.
Matthew 20:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.
Matthew 20:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.
Matthew 20:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.
Matthew 20:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles.
Matthew 20:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.
Matthew 20:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That by such partaking they may burn with the more zeal towards Him. But they, already sharing the readiness and constancy of martyrdom, promise that they would drink of it; whence it follows, They say unto him, We are able.
Matthew 20:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or otherwise; It is not mine to give to you, that is, to proud men such as you are, but to the lowly in heart, for whom it is prepared of my Father.
Matthew 21:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, And when they drew nigh to Jerusalem, and were come to Bethphage. Bethphage was a small village of the priests, situated on the declivity of Mount Olivet, one mile distant from Jerusalem. For the priests who ministered in the temple their apportioned time, when their office of ministration was discharged, withdrew to this village to abide; as also did they who were to take their place. Because it was commanded by their Law that none should travel on the Sabbath more than a mile. The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the Apostle shows, saying, He that wrought in Peter to the Apostleship of circumcision, the same was mighty in me towards the Gentiles; (Gal. 2:8.) or, because the precepts of charity are two; or, because there are two testaments; or, because there is letter and spirit.
Matthew 21:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But as it was then said to the Apostles, If any man say ought to you, say ye, The Lord hath need of them; so now it is commanded to the preachers, that though any opposition be made to them, they should not slack to preach.
Matthew 21:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Notwithstanding, it was possible that the Lord might have sate upon both animals. The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country. But the Apostles and other teachers set their garments upon the ass, when they gave to the Gentiles the glory which they had received from Christ.
Matthew 21:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The multitudes spread their garments in the way, when they of the circumcision who believed, despised the glory which they had by the Law. They cut down branches from the trees, because out of the Prophets they had heard of the green Branch as an emblem of Christ. (Is. 11:1. Jer. 23:5.) Or, the multitudes who spread their garments in the way, are the martyrs who gave to martyrdom for Christ their bodies, which are the clothing of their minds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they who seek out the sayings and examples of the holy fathers for their own or their children's salvation.
Matthew 21:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it is confounded of one perfect and one imperfect word. For 'Hosi' signifies 'save;' 'anna' is an interjection used in entreating. Because, namely, in all His good actions, He sought not His own but His Father's glory.
Matthew 21:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.
Matthew 22:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, the whole sacrament of the human dispensation is completed and closed. But they which, were bidden, (Rom. 10:3.) that is, the Jews, were not worthy, because, ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God. The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding.
Matthew 22:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These are the errors of the Gentiles.
Matthew 22:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not the Sadducees but the multitudes were astonished. This is daily done in the Church; when by Divine inspiration the adversaries of the Church are overcome, the multitude of the faithful rejoice.
Matthew 22:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That He says, Sit thou on my right hand, is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty. But till is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.
Matthew 23:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Matthew 23:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.
Matthew 23:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In these words the Lord shows that all the commandments of the Law, greatest and least, are to be fulfilled. They also are refuted who give alms of the fruits of the earth, supposing that thus they cannot sin, whereas their alms profit them nothing unless they are careful to keep themselves from sin.
Matthew 23:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It should be enquired too how He says, to the blood of Zacharias, since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order.
Matthew 24:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So it was ordained of God, that as soon as the light of grace was revealed, the temple with its ceremonies should be taken out of the way, lest any weakling in the faith, beholding all the things instituted of the Lord and hallowed by the Prophets yet abiding, might be gradually drawn away from the purity of the faith to a carnal Judaism.
Matthew 24:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord continuing His walk arrives at Mount Olivet, having by the way foretold the destruction of the temple to those disciples who had shown and commended the buildings. When they had reached the Mount they came to Him, asking Him further of this. For Mount Olivet has no unfruitful trees, but olives, which supply light to dispel darkness, which give rest to the weary, health to the sick. And sitting on Mount Olivet over against the temple, the Lord discourses of its destruction, and the destruction of the Jewish nation, that even by His choice of a situation He might show, that abiding still in the Church He condemns the pride of the wicked.
Matthew 24:10-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But the whole passage might be referred to the end of the world. For then shall many be offended, and depart from the faith, when they see the numbers and wealth of the wicked, and the miracles of Antichrist, and they shall persecute their brethren; and Antichrist shall send false Prophets, who shall deceive many; iniquity shall abound, because the number of the wicked shall be increased; and love shall wax cold, because the number of the good shall diminish.
Matthew 24:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As the capture of Jerusalem approached, many rose up, calling themselves Christians, and deceived many; such Paul calls false brethren, John Antichrists.
Matthew 24:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, true love towards God and our neighbour, in proportion as each surrenders himself to iniquity, in that proportion will the flame of charity in his heart be extinguished.
Matthew 24:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Whoso shall endure unto the end, i. e. to the end of his life; for whoso to the end of his life shall persevere in the confession of the name of Christ, and in love, he shall be saved.
Matthew 24:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the Lord knew that the hearts of the disciples would be made sad by the destruction of Jerusalem, and overthrow of their nation, and He therefore comforts them with a promise that more of the Gentiles should believe than of the Jews should perish.
Matthew 24:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And this we know was so done when the fall of Jerusalem drew near; for on the approach of the Roman army, all the Christians in the province, warned, as ecclesiastical history tells us (Euseb. H.E. iii. 5.), miraculously from heaven, withdrew, and passing the Jordan, took refuge in the city of Pella; and under the protection of that King Agrippa, of whom we read in the Acts of the Apostles, they continued some time; but Agrippa himself, with the Jews whom he governed, was subjected to the dominion of the Romans.
Matthew 24:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Here we are not to think of a real trumpet, but of the voice of the archangel, which shall be so loud that at its sound all the dead shall rise out of the dust of the earth. That is, from the four quarters of the world, north, south, east, and west. Or otherwise; Lest any one should suppose that they should be gathered only from the four quarters of the world, and not from the middle regions, The adds this, And from one end of heaven to the other. By the heights of heaven meaning the central regions of the earth, which are under the heights of heaven; and by the ends of heaven, meaning the extreme parts of the earth, where the land seems to join a very wide and distant horizon.
Matthew 24:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, when this fig shall again bud, that is, when the synagogue shall receive the word of holy preaching, as the preaching of Enoch and Elias, then we ought to understand that the day of the consummation is at hand.
Matthew 24:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And Mark has the addition. (Mark 13:32.)
Matthew 24:40-41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, these words denote three orders in the Church. The two men in the field (prædicatores.) denote the order of preachers, to whom is committed the field of the Church; by the two grinding at the mill, (conjugati.) the order of the married priests, who while with a divided heart they are called first to one side, then to the other, do, as it were, ever turn round a mill; by the two in one bed, (continentes.) the order of the continent, whose repose is signified by the bed. But in all these orders are good and bad, righteous and unrighteous, so that some shall be taken, and some left.
Matthew 24:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.
Matthew 24:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers He will set over all His goods.
Matthew 25:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These words overthrow the error of those who said that the Lord should not continue in the same form of a servant. By his majesty, He means His divinity, in which He is equal to the Father and the Holy Spirit.
Matthew 25:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And all nations shall be gathered before Him. These words prove that the resurrection of men shall be real.
Matthew 25:34-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And it is to be noted, that the Lord here enumerates six works of mercy which whoso shall study to accomplish shall be entitled to the kingdom prepared for the chosen from the foundation of the world.
Matthew 26:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, because by the help of the Lord the Israelitish people, freed from Egyptian bondage, passed forth into liberty. Mystically, that is called the Passover, because on that day Christ passed out of the world to His Father, from corruption to incorruption, from life to death, or because He redeemed the world by causing it savingly to pass from the slavery of the Devil.
Matthew 26:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This, then, is to be referred to the preceding words, and means before the Feast of the Passover. They are condemned both because they were gathered together, and because they were the Chief Priests; for the more the numbers, and the higher the rank and station of those who band together for any villany, the greater the enormity of what they do, and the heavier the punishment stored up for them. To show the Lord's innocence and openness, the Evangelist adds, that they might take Jesus by subtilty, and kill him.
Matthew 26:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.
Matthew 26:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the poor ye have ever with you. The Lord shows in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always. Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but Ye shall not have, because this was spoken in the person of Judas to all his followers. And He says, Not always, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.)
Matthew 26:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was the custom among this people to embalm the bodies of the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.
Matthew 26:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
So called from the village Scariotha, from which he came.
Matthew 26:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And observe that with the Jews, the Passover is celebrated on the first day, and the following seven are called the days of unleavened bread; but here the first day of unleavened bread means the day of the Passover. But perhaps some one will say, If that typical lamb bore a type of this the true lamb, how did not Christ suffer on the night on which this was always killed? It is to be noted, that on this night, He committed to His disciples the mysteries of His flesh and blood to be celebrated, and then also being seized and bound by the Jews, He hallowed the commencement of His sacrifice, i. e. His Passion. The disciples came unto him; among these no doubt was the traitor Judas.
Matthew 26:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
With the twelve, it is said, for Judas was personally among them, though he had ceased to be so in merit. And it is beautifully said, When even was come, because it was in the evening that the Lamb was wont to be slain.
Matthew 26:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that he goeth. He says plainly, As it is written of him, for all that He suffered had been foretold by the Prophets. Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, Good were it for that man if he had never been born.
Matthew 26:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.
Matthew 26:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Fittingly also did He offer fruit of the earth, to shew there by that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands. Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, And brake. In so doing He left an example to the Church, that it should sever no one from its fellowship, or from the communion of the Body and Blood of the Lord, but for some notorious and public crime,
Matthew 26:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Lord having given His disciples His Body under the element of bread, well gives the cup of His Blood to them likewise; showing what joy He has in our salvation, seeing He even shed His Blood for us. And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by these mysteries. For it should be known, that as John speaks, The many waters are nations and people. (Rev. 17:15.) And because we ought always to abide in Christ and Christ in us, wine mixed with water is offered, to show that the head and the members, that is, Christ and the Church, are one body; or to show that neither did Christ suffer without a love for our redemption, nor we can be saved without His Passion.
Matthew 26:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.) And it is to be noted, that He says not, For a few, nor, For all, but, For many; because He came not to redeem a single nation, but many out of all nations.
Matthew 26:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or otherwise; I will not drink of the fruit of this vine, i. e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, I shall drink it new with you, i. e. I shall rejoice as with a new joy in the salvation of that people then renewed by the water of baptism.
Matthew 26:33-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
What the One affirms by His power of foreknowledge, the other denies through love; whence we may take a practical lesson, that in proportion as we are confident of the warmth of our faith, we should be in fear of the weakness of our flesh. Peter seems culpable, first, because he contradicted the Lord's words; secondly, because he set himself before the rest; and thirdly, because he attributed every thing to himself as though he had power to persevere strenuously. His fall then was permitted to heal this in him; not that he was driven to deny, but left to himself, and so convinced of the frailty of his human nature.
Matthew 26:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist had said a little above, that when they had sung an hymn they went out to the mount of Olives; to point out the part of the mount to which they took their way, he now adds, Then came Jesus with them to a garden called Gethsemane. He had accepted the disciples' faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at ease, but they would be grievously troubled that they should have denied Him.
Matthew 26:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He had accepted the disciples’ faith and the devotedness of their will, but He foresaw that they would be troubled and scattered abroad, and therefore bade them sit still in their places; for to sit belongs to one at ease, but they would be grievously troubled that they should have denied Him. In what fashion He went forward it describes, And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and very heavy; the same to whom He had shewn His glory in the mount. By this place are overthrown the Manichæans, who said that He took an unreal body; and those also who said that He had not a real soul, but His Divinity in place of a soul
Matthew 26:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; In these words He shows that He took real flesh of the Virgin, and had a real soul, saying that His spirit is willing to suffer, but His flesh weak in fearing the pain of Passion.
Matthew 26:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.
Matthew 26:45-46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, He prays thrice for the Apostles, and for Peter in particular, who was to deny Him thrice.
Matthew 26:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
One of the twelve, by association of name, not of desert. This shows the monstrous wickedness of the man who from the dignity of the Apostleship became the traitor. To show that it was out of envy that they seized Him, it is added, A great multitude sent by the Chief Priests and elders of the people.
Matthew 26:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, after Friend, for what thou art come, that do, is understood. Then came they, and laid their hands on Jesus, and held him. Then, that is, when He suffered them, for ofttimes they would have done it, but were not able.
Matthew 26:52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; Every one who uses the sword to put man to death perishes first by the sword of his own wickedness.
Matthew 26:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
We might also understand by the Angels the Roman armies, for with Titus and Vespasian all languages had risen against Judæa, and that was fulfilled, The whole world shall fight for him against those foolish men. (Wisd. 5:21.)
Matthew 26:55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues.
Matthew 26:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For because all the Prophets had foretold Christ's Passion, he does not cite any particular place, but says generally that the prophecies of all the Prophets were being fulfilled. In this act is shown the Apostles' frailty; in the first ardour of their faith they had promised to die with Him, but in their fear they forgot their promise and fled. The same we may see in those who undertake to do great things for the love of God, but fail to fulfil what they undertake; they ought not to despair, but to rise again with the Apostles, and recover themselves by penitence.
Matthew 26:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For had he kept close to his Lord's side, he could never have denied Him. This also shows that Peter should follow his Lord's Passion, that is, imitate it.
Matthew 26:69-75 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Observe how baneful are communications with evil men; they even drove Peter to deny the Lord whom he had before confessed to be the Son of God. Spiritually; By Peter's denial before the cock-crow, are denoted those who before Christ's resurrection did not believe Him to be God, being perplexed by His death. In his denial after the first cock-crow, are denoted those who are in error concerning both Christ's natures, His human and divine. By the first handmaid is signified desire; by the second, carnal delight; by them that stood by, the dæmons; for by them men are led to a denial of Christ.
Matthew 27:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?
Matthew 27:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
John explains what their envy was, when he says, Behold, the world is gone after him; (John 12:19.) and, If we let him thus alone, all men will believe on him. (John 11:48.) Observe also that in place of what Matthew says, Jesus, who is called Christ, Mark says, Will ye that I release unto you the King of the Jews? (Mark 15:9.) For the kings of the Jews alone were anointed, and from that anointing were called Christs.
Matthew 27:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people.
Matthew 27:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or otherwise, By the scarlet robe is denoted the Lord's flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared in the likeness of sinful flesh. (Rom. 8:3.)
Matthew 27:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted 'obedient,' and a Cyrenean 'an heir;' whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God.
Matthew 27:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.
Matthew 27:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
Matthew 27:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Aha! is an interjection of taunt and mockery.
Matthew 27:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge. By the reed, Sacred Scripture is denoted, which was fulfilled in this action; for as we call that which the tongue utters, the Hebrew tongue, or the Greek tongue, for example; so the writing, or letters which the seed produces, we may call a reed.
Matthew 27:52-53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.
Matthew 27:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord's body ought to have been such, that he might be deserving of that office by righteous merit.
Matthew 27:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality.
Matthew 27:61 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
When the Lord's body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord's body was laid, that at fit time they might perform the service of their devotion to him. And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.
Matthew 27:63 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They say that He had declared, After three days I will rise again, in consequence of that He said above, As Jonas was three days and, three nights in the whale's belly, &c. (Matt. 12:40.) But let us see in what way He can be said to have risen again after three days. Some would have the three hours of darkness understood as one night, and the light succeeding the darkness as a day, but these do not know the force of figurative language. The sixth day of the week on which He suffered comprehended the foregoing night; then follows the night of the Sabbath with its own day, and the night of the Lord's day includes also its own day; and hence it is true that He rose again after three days.
Matthew 28:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words show that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.
Matthew 28:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The rolling back of the stone signifies the opening of Christ's sacraments, which were covered by the letter of the Law. For the Law having been writen on stones, is here denoted by the stone.
Matthew 28:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to show, they cannot show.
Matthew 28:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit.
Matthew 28:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth. What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.
Mark 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
Mark 4:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For the Lord is said to have had three places of refuge, namely, the ship, the mountain, and the desert. As often as He was pressed upon by the multitude, he used to fly to one of these. When therefore the Lord saw many crowds about Him, as man, He wished to avoid their importunity, and ordered His disciples to go over to the other side...
Mark 5:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shown that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: And forthwith Jesus gave them leave.
Mark 6:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For his lustful will drove him to lay hands on a man, whom he knew to be just and holy. And by this, we may see how a less fault became the cause to him of a greater; as it is said, (Rev. 22:11) He which is filthy, let him be filthy still. It goes on, And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee.
Mark 8:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Ignorance was not His reason for asking them, but that from their answering seven, the miracle might be noised abroad, and become more known in proportion to the smallness of the number.
Mark 8:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And he commanded the people to sit down on the ground. In the former feeding they lay down on grass, in this one on the ground. And he took the seven loaves, and gave thanks, and brake. In giving thanks, He has left us an example, that for all gifts conferred on us from heaven we should return thanks to Him. And it is to be remarked, that our Lord did not give the bread to the people, but to His disciples, and the disciples to the people; and gave to his disciples to set before them; and they did set them before the people.
Mark 8:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And not only the bread, but the fish also He blessed, and ordered to be set before them. For there comes after, And they had a few small fishes: and he blessed, and commanded to set them also before them.
Mark 8:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And life is to be taken in this place for the present life, and not for the substance itself of the soul.
Mark 9:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can so live as not to be stained with some spots of sin; but in the coming resurrection all the saints shall be purged from every stain of sin. Therefore the Lord will make them such as neither they themselves by taking vengeance on their own members, nor any preacher by his example and doctrine, can make.