Acts 3:13 — Unknown work
the God of our fathers: By mentioning the fathers he encourages belief, avoiding the appearance of introducing something new.
Isaiah 11:1 — Unknown work
In which rod, no doubt the blessed Virgin Mary is predicted, who sprung from the stock of Jesse and David and fecundated by the Holy Spirit, brought forth a new flower of human flesh, becoming a virgin-mother. (Pope St. Leo the Great Sermon 4) Or it could be that a flower refers to Christ; and it is probably implied indirectly by "rod" that he has royal dignity as well, a rod being a symbol of kingship. (St. Cyril of Alexandria) Or it could be that Jesse is the root, David the tree that through its branch, that is, Mary, has produced fruit, that is Christ.
John 1:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or we must suppose two Bethanies; one over Jordan, the other on this side, not far from Jerusalem, the Bethany where Lazarus was raised from the dead.
John 1:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of every one individually, Christ by His grace remits.
John 3:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.
John 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
GLOSS. The Evangelist, after relating how John checked the envy of his disciples, on the success of Christ's teaching, comes next to the envy of the Pharisees, and Christ's retreat from them. When therefore the Lord knew that the Pharisees had heard, &c.
John 5:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having said that the Son quickeneth whom He will, He next shows that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.
John 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
These words are not found in Joel, but something like them; Be glad then ye children of Sion, and rejoice in the Lord your God, for He hath given you a Teacher. (Quia dedit nobis lectorem justitiæ. Vulg.) And more expressly in Isaiah, And all thy children shall be taught of the Lord. (Isa. 54:13)
John 8:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The more guilty of them, perhaps, or those who were more conscious of their faults.
John 10:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.
John 15:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They observed it in order to calumniate it, as we read in the Psalms, The ungodly seeth the righteous.
John 15:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They observed it in order to calumniate it, as we read in the Psalms, The ungodly seeth the righteous.
John 17:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As Thou hast sent Me into the world, even so have I also sent them into the world. For what Christ was sent into the world, for the same end were they; as saith Paul, God was in Christ reconciling the world unto Himself; and hath given to us the word of reconciliation. (2 cor. 5:19) As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.
John 18:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Nihil tale in G.) The Evangelist had shown how Judas had found out the place where Christ was, now he relates how he went there. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
John 19:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The tribunal is the seat of the judge, as the throne is the seat of the king, and the chair the seat of the doctor.
John 19:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
By the command of the governor, the soldiers took Christ to be crucified. And they took Jesus, and led Him away.
John 20:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved.
John 21:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
A parenthesis; for it follows, dragging the net with fishes. The order is, The other disciples came in a little ship, dragging the net with fishes.
John 21:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
I will that he tarry, i. e. I will not that he suffer martyrdom, but wait for the quiet dissolution of the flesh, when I shall come and receive him into eternal blessedness.
Lamentations 1:1 — Unknown work
ALEPH: 'doctrine', that man may know both himself and God. This, the Jewish people did not have and were thus subject to the enemies. How does the city sit solitary: He proclaims that the overthrow of the poor city and the fall of the crooked people not only took place under the Chaldeans, but were to be fulfilled to even greater extent under Titus and Vespasian. In fact, before the final captivity, she is not rightly said to be sitting alone, if not perhaps due to some exaggeration of pain. They are said to have been left by the Chaldeans as poor cultivators of the land, over whom Godolias is put in charge, and the city is not entirely destroyed, but is, after the death of Christ, dispersed to become desolated, so that neither stone upon stone, nor the people, shall be left in her. For against them, returned from captivity, grew the rod of anger, since they were not turned towards the Lord through the prophets' admonitions and reproofs, but had always been ungrateful to the mercies of God. Hence Moses: For I know thy obstinacy, and thy most stiff neck, you have always been rebellious against the Lord, and Stephanus said: You stiff-necked &c. Therefore, although often torn by the lashes of the scourge, overpowered by the enemies, afflicted by every evil, they believed not, but provoked the most high God. So, with ten tribes already captured in Assyria, the two that had remained, following David home and worshiping God according to their kind, eventually, with malevolence increasing, were for the first time captured in Chaldea, wherefore the city is here lamented: How doth the city sit solitary. Gilbert. Albeit I say nothing, the careful reader will not pass in silence over the splendor of the rhetorical colors, the weight of the sentences and the adornment of speech. For nothing, he will also find the multitude of heads of rhetoric, the choice dialectic and the plainness of the arguments. Moreover, he will teach, without instruction, the abjectness of the rhetorical complaint (conquestio), and occasionally the severity of disdain (indignatio), or the combination of both. To satisfy the unskilled, however, I shall not unwillingly explain the rhetorical complaint and disdain by their proper definitions. 'Complaint', as Tully says, 'is speech seeking to arouse the pity of the audience'. Its first head is that by which we show what prosperity we once enjoyed and what misery we are in now, as it is here: How doth the city sit solitary &c. 'Disdain is speech by which either hatred is aroused against some person or offense at some event'; the first head of which is from authority, when it is related of how much concern this event has been to the immortal gods &c. As it is said here: Her Nazarites were whiter than snow &c. In the first alphabet I therefore show the more careful, penetrating reader the right way by denoting a few heads of complaint and disdain &c. Historical interpretation. HOW DOTH THE CITY SIT SOLITARY: that is to say Jerusalem, deprived of its people, full of disgrace, humiliated among her enemies, once populous and glorious among her enemies; THE MISTRESS OF THE GENTILES IS BECOME AS A WIDOW, deserted by her kings, forsaken by her priests, the temple profaned and the glory of the vessels repudiated, deprived of God's assistance; THE MISTRESS OF THE GENTILES, whom she before had overthrown or forced under the yoke. Allegorical interpretation. The Church is to be lamented with more tears than her sins require, being made a WIDOW due to the absence of her spouse. HOW DOTH THE CITY SIT SOLITARY, forsaken by the assistance of God and the angels! If the bridegroom were together with the bride, the bride need not be mourned for, since the children of the bridegroom cannot mourn, as long as the bridegroom is with them, but they rejoice with joy because of the bridegroom's voice, but when they noticed that their mother, that is to say the Church, had been widowed from the bridegroom, it was fit that not only the sons…
Lamentations 1:2 — Unknown work
WEEPING SHE HAS WEPT: the fourth topic of complaint, in which shameful, mean and ignoble acts are recounted before the suffering, which is very often the case here. ALL HER FRIENDS HAVE DESPISED HER: similarly the Church is sometimes afflicted for her sins and spurned by interior as well as exterior enemies. ALL HER FRIENDS &c: the thirteenth topic of complaint, by which we complain with indignation, when we are badly treated by those by whom it would be least becoming. Historical interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: what it is she bewails, the letter BETH makes clear through its interpretation, 'house', that house, namely, that entered into Egypt with Jacob and went out by the mercy of the Lord, according to this: When Israel went out of Egypt, the house of Jacob. But on the other hand, because of her sins, she is taken captive in Babylon, and therefore WEEPING she weeps IN THE NIGHT, because in the day, rest is not given to them, that they at least may be consoled by their own tears and, at a late hour, cleanse their eyes, which they previously used to raise to idols and, which is worse, THERE IS NONE TO COMFORT HER of all her friends previously flattering her. HER TEARS ARE ON HER CHEEKS, so that they may be more confused among the enemies and be content with their own disgrace. By means of idolatry, however, the people, brought into captivity, was harshly shattered by its enemies, but even harsher by Titus and Vespasian; the people, who for long have been upheld by God's patience, but, being impenitent, have treasured up anger towards themselves in the day of wrath. Allegorical interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: the Church of Christ weeps IN THE NIGHT, that is to say among the adversities of this life, since she, although predestined to glory, nevertheless abides in the obscurity of ignorance and the hazards of blindness. She weeps what she endures without; within she weeps the hardships of her infirmity; but she weeps WEEPING, because she is previously punctured on the inside and thus baptized on the outside with her own tears, which are produced from the spring of her heart, and of whose abundance the prophet makes allusion when he says: WEEPING SHE HAS WEPT. In this fashion the outward man needing to be reshaped is cleansed no less than the inward, whence it follows: HER TEARS ARE ON HER CHEEKS: those who know to mourn and not conceal their own faults nor those of others, of whom it is spoken in the Canticles: Thy cheeks are as a piece of a pomegranate, besides that which lies hid within. Indeed, in these the beauty of the Church is shown and through their proclamation we are drawn to the body of the Church. Just as those who labor more than others in the body of Christ, they mourn more and lament those whom they see abide in the night of wrongs and in the blindness of error. The Church weeps IN THE NIGHT and does not ignore the shadows of her sins. She carries her tears ON HER CHEEKS, with which she every day renews her beauty. To be sure, Mary is of benefit to Martha being troubled, when she weeps WEEPING at the Lord's feet. The bride weeps far away from her spouse's embrace, and she weeps in the valley, that is to say IN THE NIGHT of this ignorance. WEEPING SHE HAS WEPT, namely of desire for the heavenly fatherland and for her own sins and the sins of others in this world. She weeps for those who are dead to the world, she weeps for virgins, for widows, she weeps for all who confess themselves pilgrims and visitors to this earth. THERE IS NONE TO COMFORT HER AMONG ALL THEM THAT WERE DEAR TO HER: that is to say the saints or the angels, unless she receives the comfort of her spouse. Hence ALL HER FRIENDS HAVE DESPISED HER, since God scorns her, AND HAVE BECOME HER ENEMIES, to whom God is an enemy, with whose justice they cannot be at variance. Moral interpretation. WEEPING SHE HAS WEPT IN THE NIGHT: that is to say the soul, in the blindness of sin, of which it is said: Let that ni…
Lamentations 1:3 — Unknown work
JUDAH HAS REMOVED: the tenth topic of complaint, by which helplessness, weakness and loneliness are revealed. Historical interpretation. JUDAH HAS MIGRATED &c: that is to say, due to their manifold sins they have been led into captivity not only to Babylon but thence, on account of the sufferings of serfdom, as runaway slaves they have migrated to other peoples, but not even there have they found rest. From which follows: ALL HER PERSECUTORS HAVE TAKEN HER &c, namely those who pursued the fugitives and previously more cruelly had shattered the distressed. In fact, those who had fled the light yoke of the Lord, are justly being overwhelmed by heavy sufferings, and those who despised the liberty promised in Christ, deservedly labored in the sufferings of serfdom. JUDAH HAS MIGRATED from one kind of enemy to another, fleeing the unmercifulness of her lords. As Cain the fratricide wandering about and banished, so the Jews dwell amongst the gentiles finding no rest, carrying about the disgrace of their confusion, because they did not fear to kill Christ, their brother. Allegorical interpretation. JUDAH HAS MIGRATED &c: liberty lost, the Church of Christ often migrates into the serfdom of the gentiles and the suffering of vices, and finds no rest, but fleeing from place to place and seized by her persecutors, she suffers worse anguish. Often, however, our Jerusalem is in this way historically captured and suffers and roams captive among enemies, just as the earthly Jerusalem fore-showed historically. Moral interpretation. JUDAH HAS MIGRATED &c: namely the soul, who ought to praise God and, accusing herself, unfold her sins, afflicted by the slavery of her sins, she wanders from vices to vice, and SHE HAS FOUND NO REST. Hence the apostle: I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members. There is no way to escape, unless the one he himself shows through the grace of God, by Jesus Christ. But the miserable soul, exhausted at last in the manner of pregnant women, is caught by her persecutors IN THE MIDST OF STRAITS, whence: Woe to them that are with child and that give suck in those days.
Lamentations 1:4 — Unknown work
DELETH: a fourfold species of planks is introduced according to anagogy. Through the service of which the house of the Lord rises, joined together in a fourfold cupola, namely by the ways, gates, priests and virgins. THE WAYS OF ZION &c: the eighth topic of complaint, in which something is said to have happened which ought not, or that something did not happen, which ought to have happened. Historical interpretation. THE WAYS OF ZION MOURN &c: from the general term set before he moves to the species of the single persons, for the grief to multiply more amply, as the general term is divided into species and the species are collected anew in the general term, and, since Threni are composed according to the rules of metre, they are occasionally adorned with figures of secular eloquence and by means of rhetorical devices distinguished by metaphors. Hence it is said here: THE WAYS OF ZION MOURN &c, not that the ways should feel or mourn, but brought into solitude, they excite grief in those who pass by, BECAUSE THERE ARE NONE THAT COME TO THE SOLEMN FEAST. In a similar way Moses says: Hear, O ye heavens, the things I speak &c. Also Isaiah summons heaven and earth as witnesses, for every element to know that God is justly enraged and provoked to wrath. Allegorical interpretation. THE WAYS OF ZION MOURN &c: as often as the Church, due to her sins, is filled within and without with the bitterness of God's wrath, the WAYS deservedly MOURN, the GATES lie BROKEN DOWN, the PRIESTS SIGH, the VIRGINS are FOUL, so that the whole flooring of the house, arranged according to a fourfold number, looks violently agitated. Hence Jeremiah elsewhere: Stand ye in the ways, and see, and ask for the ways of the Lord. THE WAYS are the prophets, patriarchs and others, through whom one reaches Christ, who is the true way. For as they are named 'light' from the light, Christ, so can the ways be named from him, whence Abraham is called the first way of believing. They (the patriarchs and prophets) are THE WAYS OF ZION, that is of the heavenly city; they (the ways) MOURN and groan, BECAUSE THERE ARE NONE THAT COME TO the feasts of the heavenly fatherland, because THE GATES ARE BROKEN DOWN. For those who preside over the office neither enter themselves, nor permit others to enter. HER PRIESTS SIGH, because THE WAYS MOURN; HER VIRGINS ARE FOUL, because the GATES ARE WRECKED. The priests, however, are rightly united to the virgins, since the priesthood is strong through virginity, and virginity is in need of guidance from the priesthood, with which states ravished, the throng of followers comes to a halt. From which generally follows: AND SHE IS OPPRESSED WITH BITTERNESS, as, if one member suffers, all the members suffer with it. Moral interpretation. THE WAYS OF ZION MOURN &c: that is to say, the virtues, namely those leading to the Jerusalem above, to the SOLEMN FEAST of the soul, from whom the spouse is removed, when the soul slips from the summit of supernal intention to outward actions. Her solemnity is the intimate contemplation of heavenly life, but THERE ARE NONE THAT COME TO THE SOLEMN FEAST; the desires, namely, of prior life do not reach to the solemnities of divine contemplation, since the GATES of the senses ARE WRECKED. Indeed, there are gates of death, and of justice, of which it is said: Open ye to me the gates of justice &c; and in Isaiah: Open ye the gates, and let the just nation enter in. But, as death has entered through our windows, the soul's virginity is filthy and the kingly priesthood groans, while we, instead of with virtues, are filled with the bitterness of sin. Let us therefore march out from the gates of death and rebuild the gates of life, inquiring which gate is the Lord's, for us to walk through.
Lamentations 1:5 — Unknown work
HER ADVERSARIES HAVE BECOME: the eighth topic of complaint. Historical interpretation. HER ADVERSARIES HAVE BECOME HER LORDS; HER ENEMIES ARE ENRICHED, because the Lord has spoken through Moses, namely, saying in Deuteronomy: The Lord make thee to fall down before thy enemies, and be scattered throughout all the kingdoms of the earth. May thy sons and daughters be given to another people ; and somewhat later: The stranger that lives with thee in the land, shall rise up over thee, and shall be higher. He shall be as the head, and thou shalt be the tail. This, however, the Lord has said due to the iniquity of Jerusalem, not to incite her to sin by commanding, but by warning to recall her from sin. But, as she was unwilling to obey, the prophet laments that all this has happened, though by God's just judgement. Accordingly, the letter HE, which is interpreted 'those', is put before, as if he were saying: 'those are the judgements, that the Lord once had fore-said through Moses.' Allegorical interpretation. HER ADVERSARIES HAVE BECOME: that is to say, heretics or pagans or bad Catholics; THEY ARE ENRICHED with the eloquence of preaching, as there is want of intelligence. From which it is said: I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord, because, when this is removed, the enemies of the Church are elevated to LORDS and are enriched with the treasures of Scripture FOR THE MULTITUDE OF our INIQUITIES. But then like dumb dogs not able to bark, they cannot defend the faith, nor provide the due teaching to their subjects. Hence HER CHILDREN, who have not the perfection of the teaching, are led INTO CAPTIVITY, not having masters or defenders, BEFORE THE FACE OF THE OPPRESSOR, that is to say the enemy, visible or invisible, and tied by the chains of blemish. Moral interpretation. THEY HAVE BECOME &c: the ruling demons, to wit, of whom it is said: If the spirit of him that hath power ascend upon thee, leave not thy place. In fact, if the poor soul watchfully had taken heed, she had not allowed HER ADVERSARIES, wickedly urging, to become HER LORDS. THEY ARE ENRICHED: against us, namely, they prevail with their habit of vices growing, so that we cannot escape, unless with God's help. But he too is furious who on account of this our iniquity has spoken to punish, he who speaks once, and repeats not the selfsame thing the second time. One must not despair, however, nor cease from mourning, as but HER CHILDREN, that is to say the faint of heart and not the strong, are captured BEFORE THE FACE OF THE OPPRESSOR, ensnared in many fetters, that is, from which they are nevertheless set free by God showing pity. For her adversaries, made more potent, threaten, sometimes AS LORDS defiling the good intention itself, sometimes by a longer use of pleasure entangling the resisting soul, according to this saying of Solomon: He that nourishes his servant delicately from his childhood, afterwards shall find him stubborn. We are set free from them with greater difficulty, the more superior and the more enriched they dominate as lords.
Lamentations 1:6 — Unknown work
AND IS DEPARTED: the fifth topic of complaint, by which all disadvantages are brought separately before the eyes, which is to be noted almost everywhere. Historical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: before this sentence is put VAU, that is interpreted 'and', as if those set before above are connected as a punishment by God's just judgement. Indeed, Jerusalem besieged had lost all the ornament of her beauty without, and within that of delight; her riches taken away and the temple and the priesthood desecrated, she herself labors in hunger and pestilence. And there were none who would come to her aid, because HER PRINCES HAVE BECOME LIKE RAMS THAT FIND NO PASTURES, with virtues dissolved and trembling hearts they are not considering defending themselves but fleeing. Allegorical interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: namely the Church, of which it is said in the Canticles: Behold thou are fair, O my love. Beauty departs from her, when her faith is corrupted by the rage of heretics, of which is said: Thou hast put on praise and beauty. HER PRINCES HAVE BECOME: that is to say the shepherds and herdsmen not finding the pastures of life in the Scriptures HAVE GONE AWAY WITHOUT STRENGTH of the divine word, whither-soever error urges them, BEFORE THE FACE OF THE PURSUER, so that they themselves, who neglect to drive the Lord's flock to the pastures of life, rush bound to the pastures of death, without the strength of the virtues. Indeed, the beauty of the Church lies in all her faithful, but most of all in her priests and those assisting at the altar, and in her virgins, who are mentioned above as being foul. Moral interpretation. AND FROM THE DAUGHTER OF ZION IS DEPARTED: the soul, that is to say, allured by malicious customs, who has lost her beauty, that is the ornament of virtues. And her princes, namely the rational operations of the soul or the defenses of Scripture, have not come to her aid, with which she ought to thrust back her pursuers, but, with the strength of virtue more wearied and tied by the clasps of her transgression, she is hurled into the pit of eternal confusion.
Lamentations 1:7 — Unknown work
ZAIN: first topic of complaint. THE ENEMIES HAVE SEEN HER: the thirteenth topic of indignation, because insult has been added to injury. Historical interpretation. AND JERUSALEM HAS REMEMBERED &c: she remembers HER DESIRABLE THINGS, not for consolation, but to multiply the pain, when HER PEOPLE fall INTO THE ENEMY'S HAND. Hence ZAIN, that is interpreted 'this', is put before. For this is the perfect revenge, that she is in pains about her lost goods and about the consciousness of her prevarication and about the evil things she has suffered incessantly, as if 'this is the divine and perfect revenge' that the legislator had declared, namely, when she FELL INTO THE enemies' HAND none would come to her assistance. Moreover, THE ENEMIES HAVE SEEN HER &c: just as we today deride the circumcised sabbath of the Jews, because they slayed him in whom they should have had the true sabbath. This is nevertheless a just balancing of transgressions, to fall into the enemies' hands, continually to remember the days not only of affliction but of prevarication, and, out of remembrance, to gaze eagerly at the use of the desirable things, for a new pain to rise from the affliction, and from the prevarication a sorrow of confusion, from the lost goods to kindle a desire beyond cure, from the duties of her religion to set aflame scandal. Allegorical interpretation. AND JERUSALEM HAS REMEMBERED &c: in fact, the Church often beholds her people falling into the hands of the enemies, that is to say the demons; one falls through avarice, the other through luxury, yet another through delight of the flesh. For all those and alike, the Church continuously laments. She remembers ALL HER DESIRABLE THINGS which have been promised us in heaven, from which place also we fall away, and she herself sojourns abroad. Also our Sabbaths, that is feasts, are dishonored no less by us than they are derided by our enemies, whence: Where is their God? And elsewhere: My tears have been my bread day and night, whilst it is said to me daily: where is thy God? THE ENEMIES HAVE SEEN HER &c: delivered either into the hands of pagans or heretics or to vices, we often, for the sake of our sins, remember our prevarication, and then the demons mock at our Sabbaths, when they see us being disengaged from good. Hence: They that trouble me, will rejoice when I am moved. Moral interpretation. AND JERUSALEM HAS REMEMBERED: the soul remembers, although too late, HER DESIRABLE THINGS, when she observes that she is curtailed everywhere and that her compassion fall into the hands of the devil and that which is struck by divine vengeance, which she thought stood more firm. Then the deeds of prevarication occur, then remembrance of affliction most wicked, on account of which she had roamed through many crimes, not for consolation, but for increasing of the punishment according to that which the wicked will say in hell: We have erred from the way of truth, and the light of justice hath not shined unto us, and the sun hath not risen upon us. We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways. What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow of death; we are consumed in our wickedness. THE ENEMIES HAVE SEEN HER &c: the malicious spirits lead astray and thus deceive the leisure of our freedom into illicit thoughts, which canons and monks and everyone who is devoted to the ministry of God, must very much beware of, lest their own Sabbaths not only be disapproved of by the judge within, but also laughed at by the enemies. If, however, our Sabbaths are mocked for the sake of our vain thoughts, what is one to think of those people, who, when they ought to be devoted to God, do not fear even to commit disgraceful things? If we therefore wish to be devoted to God, let us with heart and deed be devoted to Him alone, whence: O taste and see because I am the Lord.
Lamentations 1:8 — Unknown work
ALL WHO HONORED: the thirteenth topic of complaint. Historical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED: one sin, alone of its kind, designates the reason for such misery, a sin through which everything is fettered and without which everything is released, that is incredulity, whence it is said: Hear, ye rebellious and incredulous. For out of incredulity they have always provoked God, worshiped idols, refused to believe in Christ, whence: If I had not come an spoken to them, they would not have sin. THEREFORE HAS SHE BECOME UNSTABLE, and not stone upon stone is left in her. ALL THAT HONORED HER: namely the scribes and the Pharisees, who for the sake of filthy lucre, called the sinful people blessed, and the transgressing people, on the other hand, called them blessed and pillars in the house of the Lord, but in a moment they despise each other having put their faith in low flattery. SHE IS SIGHING AND TURNED BACKWARD: these words express the habit of captives, who, when they are taken away, look back to their native soil, weeping and sighing. Allegorical interpretation. JERUSALEM HAS GRIEVOUSLY SINNED &c: the Church, defiled in its limbs with some heresy, sins the sin of infidelity and for this reason roams UNSTABLE and is founded on no solidity of faith, she who previously was built upon a firm rock. But the people, who honored them with vain affection, seeing their heresy being revealed and crushed by Catholics, despise and detest them. They themselves SIGHING are TURNED BACKWARD. Moral interpretation. JERUSALEM HAS GRIEVOUSLY SINNED &c: as if: the soul, because of the sin of infidelity, is carried off through different vices, since she had not secured her steps on the rock of virtue. Hence the angels or holy men, who previously honored her, disdain her, that she finally may bewail her sin and return to God, hearing a voice calling from behind, whence Isaiah: Thy ears shall hear the word of one admonishing thee behind thy back. Thereupon Mary, TURNED BACKWARD, found Jesus, whom she was looking for, but could not find. Likewise Jerusalem, that is here lamented for the sake of the sin of infidelity, if she, TURNED BACKWARD and SIGHING, knows and believes, will find in the law the one she thought was dead. But those who are incredulous and do not look backward, even until this day, are, like Cain, unstable and carry the sign of their confusion and march to Babylon, that is to confusion.
Lamentations 1:9 — Unknown work
HER FILTHINESS: he bewails her in a threefold way: since she has sinned against the Lord, since she has not repented, since she after the stings of conscience did not want to return to the Lord, whence: AND SHE HAS NOT REMEBERED HER END &c. BEHOLD, O LORD: the fourteenth topic of complaint, in which they are implored, who hear, in a humble and sincere address, to have mercy. Historical interpretation. HER FILTHINESS &c: as if: Jerusalem has become unstable and, exhausted after a long journey, carries HER FILTHINESS ON HER FEET, because she laments more over interior man than over exterior. The feet of the synagogue are the teachers of the law, who ought to lead her along the way, who is Christ, but these feet have been soiled by the filth of crime. AND SHE HAS NOT REMEMBERED HER END, that is Christ, who is the end of the law, unto justice to every one that believes. Therefore SHE IS VIOLENTLY CAST DOWN. Hence Jerusalem cries out with her own voice: BEHOLD, O LORD &c. For indeed, from the beginning hitherto the prophet has lamented, but henceforth she herself bewails her own distress, humbled and having confessed her sin, which is meant by the letter TETH, that is interpreted 'good', whence: It is good for me, O Lord, that thou hast humbled me. She herself being humiliated, however, no longer bears with the prophet, but cries out with sighs and tears: BEHOLD, O LORD &c. In a rhetorical manner, she performs the lamentation with indignation, to move the judge towards her enemies and receive pity herself. Hence she adds: BECAUSE THE ENEMY IS LIFTED UP, namely against you, and he does not reckon your justice, but his own arrogance. As if: 'BEHOLD first MY AFFLICTION, that you may show pity, not my misdeeds, because of which you become angry, and second, because THE ENEMY IS LIFTED UP, that you may punish.' Allegorical interpretation. HER FILTHINESS: the Church carries HER FILTHINESS ON HER FEET, because in the misery of this life there is none who would march along without some foulness of vice at least on his feet, with which the earth is touched. From that, the Lord washes the feet of the disciples and bids us mutually to do the same, and he says to the apostles: Shake off the dust from your feet. Nevertheless he washed their feet for them to become excellent and clean and thus to run about the whole world to preach. Of these feet it is said: How beautiful are thy steps in shoes, O prince's daughter! And elsewhere: Feet shod with the preparation of the gospel of peace. HER FILTHINESS, however, IS ON HER FEET, the false life in the preachers, who do not remember their end, the future judgement. Hence they are VIOLENTLY CAST DOWN before the eyes of God, not having the Paraclete, they who ought to console others. Accordingly, turned back and humiliated, they call: BEHOLD, O LORD. Moral interpretation. HER FILTHINESS IS ON HER FEET: the soul has its FILTHINESS ON HER FEET, namely the filthiness of her vices, she who has lost the splendor of heavenly life and of her former way of life. Hence: Shake thyself from the dust, arise, sit up, O Jerusalem. Indeed, it is necessary that the soul, who seeks earthly acts, has FILTHINESS ON HER FEET, that is on her desires. Hence: For our soul is humbled down to the dust. From this the feet ought to be washed daily, for that not to happen, which follows: She has forgotten HER END, SHE IS VIOLENTLY CAST DOWN, NOT HAVING A COMFORTER. But let the soul say, let the Church say: BEHOLD, O LORD, MY AFFLICTION, not my sin, that you may condemn me, but my AFFLICTION, to set me free, BECAUSE THE ENEMY IS LIFTED UP, reckoning himself, abusing you, as if you are unable to set free. Hence David: Many say to my soul: there is no salvation for him in his God.
Lamentations 1:10 — Unknown work
THE ENEMY HAS PUT OUT HIS HAND: the fifteenth topic of complaint, in which we lament not our own ill fortune but that of our dear ones, as Jeremiah often bemoans the ill fortune of his people. Historical interpretation. THE ENEMY HAS PUT OUT HIS HAND: that is to say the Chaldean has put out his hand to the holy of holies, which it was not allowed but for priests to enter, and that once a year and with blood. He took away the vessels of beauty and violated the sanctuary, the reason for which is rendered, FOR the Lord HAS SEEN THE GENTILES ENTER INTO HIS SANCTUARY, that is the Jews, living as heathens and defiling the sanctuary, which he had himself forbidden. Hence it follows: OF WHOM YOU GAVE COMMANDMENT &c, whence also elsewhere: And he delivered their strength into captivity: and their beauty into the hands of the enemy. And he shut up his people under the sword &c. Allegorical interpretation. THE ENEMY HAS PUT OUT HIS HAND &c: the old enemy puts out his hand to the Church's desirable things, corrupting the faith in its limbs, abolishing baptism, falsifying doctrine, handling the body and blood of our Lord unworthily and devastating the precious vessels, that is Christ's sheep, just as a wolf. And the reason for such an evil is rendered: FOR THE GENTILES, that is those finding pleasure in the flesh, almost still retaining their foreskin and not being in possession of the circumcision of Christ, are made ministers of the altar. Moral interpretation. THE ENEMY HAS PUT OUT HIS HAND &c: the devil rashly puts out his hand to the desirable things of the soul and takes away the ornaments of virtue: faith, hope, charity, prudence &c. The just judge allows this to happen, since he sees the GENTILES, namely vicious intimations, thoughts and passions, ENTER INTO the SANCTUARY of the soul, who ought to close her door and pray to the Father in her bedchamber. Then chastity is violated, abstinence subverted and the prince of cooks tries to overthrow all the walls, that is virtues, of the soul. Thus harvested of all its goods, he leaves the soul without a comforter.
Lamentations 1:11 — Unknown work
ALL HER PEOPLE: the fourth topic of complaint. SEE O LORD: the fourteenth topic of complaint. Historical interpretation. ALL HER PEOPLE SIGH &c: how great the hunger and pestilence the Jews suffered, the histories do not pass over in silence, and Josephus manifests it in particular. Hence: ALL HER PEOPLE SIGH AND SEEK BREAD &c; TO RELIEVE THE SOUL, that is corporeal life. SEE O LORD &c: note how the prophet was useful, when he lamented Jerusalem not lamenting herself, who nevertheless was introduced above, bewailing as it were in her more noble limbs, but now the whole people, as if having received some life-bringing spirit, is said to be lamenting. SEE, O LORD &c: just as the hen cherishes and kindles her eggs, so spiritual men gradually cherish their subjects, either by instructing or lamenting, to breathe life into them. Allegorical interpretation. ALL HER PEOPLE SIGH AND SEEK the BREAD of God's word; the bread which comes down from heaven. In the distress of hunger the Church seeks this bread from the teachers, and does not find it, because THEY HAVE GIVEN ALL THEIR PRECIOUS THINGS FOR FOOD, that is to say divine things for earthly, eternal for perishable, TO RELIEVE THE SOUL, not to satisfy it, since they, ab last with innumerable desires, can relieve it, but not satisfy it. Also from this the people is referred to as sighing and seeking bread, since the vicious are afflicted and tortured, because they do not at will have the abundance of voluptuous life. Moral interpretation. ALL HER PEOPLE SIGH AND SEEK BREAD: any soul gives its precious things for food when it inclines the virtues of the mind toward transitory pleasure, and strives to be relieved, when it schemes to satisfy different desires. Hence the people laments, sighing and seeking bread, as although it has given its precious things for food, the desire for concupiscence is not satisfied by sight, taste and the other senses. Hence, if any virtue perchance returns and the soul reshaped by the Spirit of God regains health, it would, together with the multitude of the elect, wailing, exclaim: SEE O LORD &c. As if it would say: 'I have become vile to myself, humiliated before my own eyes, because the hand of the Lord has touched me.' For CAPH is interpreted 'hand'; when the hand of the Lord either by instruction, or by punishment, or by alleviating the punishment has touched the soul or the neglectful Church, soon returning to itself and sighing, it says: SEE O LORD &c. As if it would say: 'consider your creation, how vile it is become.' The soul, who previously was amused by vices and bragged, as soon as she is touched by the hand of the Lord, declares herself vile, who is shaped to the likeness of her Creator.
Lamentations 1:12 — Unknown work
O ALL YOU : the twelfth topic of indignation; for he seems to be displeased, because it has happened to him first. Historical interpretation. O ALL YOU THAT PASS BY : it is characteristic of the unfortunate to estimate by so much more their own suffering, as they so much less care to comprehend a foreign one, and the more they perceive their own pain, they do not agree to comparing a foreign one with their own. But more truly a remnant that is saved laments such things with contrition of heart, when the sanctification is destroyed, the temple is desecrated, the altars are overturned, the light of the chandeliers is extinguished, the books are burned, the priests and Levites are captured, the virgins and wifes are defiled by hostile lust, all things holy are contaminated. For these things and things of this kind the remnant that have been saved lament not without cause when they see their people lose earthly goods no less than heavenly. So has the Lord indeed MADE A VINTAGE of her according to his just judgement, just as he has spoken in the law and the prophets. Allegorical interpretation O ALL YE: our Zion, whose conversation is in heaven, sees from heaven her limbs placed on earth, and beholds from the highest what they undergo every day, whence she, worthy of pity, cries out: O ALL YE THAT PASS BY THE WAY, the saints, to wit, of whom David says: Going they went and wept. They walk on THE WAY, that is Christ, following his steps, neither declining to the right nor to the left, for, summoned to the Paschal feast and celebrating the Paschal offerings, they consume the Lamb according to the law in haste. The Church looks at them, walking on the king's highway that leads to the fatherland, she mourns, impeded by the many troubles of her children, and exclaims: O ALL YOU THAT PASS BY THE WAY, not to withdraw them from the way, but to incite them to pity: ATTEND with the mind, SEE with the intuition of charity, IF THERE BE ANY SORROW LIKE TO MY SORROW. A woman, when she is in labor, has sorrow, whence the apostle: My little children, of whom I am in labor again. Indeed, the Church, who labors and begets, nourishes and gives suck, is sorrowful for everyone, whence: Who is weak, and I am not weak? Who is scandalized, and I am not on fire? So the Church gives suck to the tender, recalls the alienated, awaits the lazy, chastises the inconsiderate, for them to discern beforehand that the enemy will not find anyone outside the camp, when she, with her army well ordered, hurries to the heavenly fatherland. Hence: Who is she that goes up by the desert as the morning rising. Therefore, to the ones advancing or passing by, by the more noble limbs it is said: 'O ALL YOU THAT PASS BY. Because there are different things, that I grieve for on their account. Different still, that I tolerate from those, that are without or within. I am forced abroad; in exile I linger. ATTEND, therefore, although unwearied devotion carries you to the prize. SEE my affliction. I wanted to rear children and bring them out of the misery of the exile and lead them to the joys of heaven, but many wander astray, many are obdurate, many are weary, there are few who care to come. I became all things to all men, so that I may gain every one. For every one I lament, for every one I am on fire. SEE, therefore, IF THERE BE ANY SORROW LIKE TO MY SORROW. Pitch your mind's eye to the time of the final judgement and see, FOR the Lord HAS MADE A VINTAGE, that is he will make a vintage, OF ME IN THE DAY OF HIS FIERCE ANGER, of which it is said: O Lord, rebuke me not in thy indignation , AS he SPOKE, for he will render to every man according to his works.' Moral interpretation O ALL YE: the soul, burdened by vices, yet not fully blinded, sees others with desire hurrying to the heavenly fatherland and pacing the way of virtue, and with tremendous sorrow she cries out: O ALL YOu THAT PASS BY THE WAY. As if: 'see, with which vices I am wounded, with which dangers I am alarmed,…
Lamentations 1:13 — Unknown work
FROM ABOVE: the fifth topic of complaint. Historical interpretation FROM ABOVE HE HAS SENT FIRE, of heavenly revenge, of which it is said in the Book of Job: The fire of God fell from heaven &c. FIRE, namely the aerial powers, who until this day have the power of tormenting the Jews. INTO MY BONES, so that the forces, namely, afflict and chastise them within and without, who would not hear God soothing, whence he adds: AND HE HAS CHASTISED ME. HE HAS SPREAD A NET FOR MY FEET, so that they should not go after pleasures and vain desires all the way to the end. HE HAS TURNED ME BACK through anguish and tribulations. HE HAS MADE ME DESOLATE: the Jews are desolate until the end of the world, and WASTED WITH SORROW. Allegorical interpretation FROM ABOVE HE HAS SENT FIRE &c: those of the Jews, or of the gentiles, who believed and became one Church, rightly say: FROM ABOVE HE HAS SENT FIRE, that is the Holy Ghost from heaven, through whom every force of virtue is invigorated, and the Church is chastised from above, for it not any more to serve idols and look for the pleasures of the world, which the letter MEN signifies, that is interpreted 'from them', namely the gifts of the Holy Ghost. Congratulating herself for which the Church calls herself chastised, to love chastely and to fear chastely, and she feels ashamed on account of those vices, to which she had zealously been devoted: 'HE HAS SPREAD A NET, of preaching, that is, so that I should not go after errors of vanity and pleasures. HE HAS TURNED ME BACK, for me to go after him, and not before.' This NET is entrusted to the apostles, for them to draw out fishes from the sea of this world. 'FOR MY FEET, whence: I have restrained my feet from every evil way. HE HAS MADE ME DESOLATE of present goods, that previously were of comfort to me. WASTED WITH SORROW ALL THE DAY LONG: of pain, namely, for present tribulations and of love for the goods to come.' Moral interpretation FROM ABOVE HE HAS SENT FIRE &c: while the soul is blamed by God for her sins, but coming to herself she is salubriously goaded by the stings of conscience and testifies that fire has come from the Lord INTO her BONES, that is into the marrow of her thoughts. Hence she is corrected from above and chastised and, as she senses the nets of God's doctrines spread before her feet, she is TURNED BACK. She abstains from things unlawful, she turns concupiscence and debauchery of pleasure into tears and, WASTED WITH SORROW, the stronger she laments and receives no comfort from the present life, the more earnestly she considers herself to have erred through various desires.
Lamentations 1:14 — Unknown work
IS WEAKENED: the sixth topic of complaint, as when looking forward to receiving good from the Lord he fell into the greatest distress. Historical interpretation THE YOKE HAS WATCHED: THE YOKE of iniquity is to sleep, to rest securely and unpunished in the numbness of negligence, but it watches in the HAND of the Lord, whence Jeremiah: I see a rod watching, to whom the Lord: I will watch over my word to perform it. Indeed, the sins are skulking for us being sluggish, but they watch in the HAND of the Lord, when they accuse us as revenge of just retribution. Hence: The voice of thy brother's blood cries to me from the earth. THEY ARE FOLDED, just as a weight to press, AND PUT UPON MY NECK. Instead of a golden necklace she is encircled by a cord of iniquity, whence: Everyone is fast bound with the ropes of his own sins. Thus, she is given into the hands of the sinners, and she would not be able to rise, until the fullness of the gentiles enters, which NUN signifies, that is interpreted 'everlasting'. Indeed, her yoke is everlasting, and her captivity eternal. Allegorical interpretation THE YOKE HAS WATCHED: when the Church is disturbed by temptations, the yoke of her iniquities watches IN THE HAND OF THE LORD, and she is subjected to her enemies, invisible as well as visible, the collars being dismissed with, that the bridegroom had given her for decoration, whence she says sighing: THEY ARE FOLDED TOGETHER AND PUT UPON MY NECK. Hence Isaiah says: Because the daughters of Zion have walked with stretched out necks, one ought to strip her of all embellishment and among other things chains and necklaces. Chains hanging on the breast show the understanding of the mind. Necklaces signify every embellishment, which when disposed of, the men of the Church in an effeminate affection walk about with stretched out necks, they speak with winks of the eyes, clapping their hands and feet, to step with ordered pace, pursuing worldly glory. She is therefore justly burdened by the yoke of her INIQUITIES, who is deprived of such embellishments of virtue, whence her iniquities, FOLDED with an indissoluble cord and PUT UPON her NECK, are lamented, with which some limbs are suffocated, as we read that Judas hanged himself with a halter. Hence is added: MY STRENGTH IS WEAKENED, because the impious will be given to everlasting death, where their worm dies not, and the fire is not extinguished. For just as the sentence above, which is entitled MEN, that is 'from them', which, namely, the Lord sends from heaven, turns her to penitence, so NUN, that is interpreted 'everlasting', drives her to destruction because of the yoke of her iniquities, so that, by the just judgement of God and according to her impenitent heart, she will fall into everlasting punishment. She charges herself and deplores, not that the Church, predestined to life, is given to these punishments, but that it happens to her own limbs. Moral interpretation THE YOKE HAS WATCHED: THE YOKE of the soul watches in THE HAND of the Lord, the soul, who has subjected herself to vices and evil deeds, unless she by making daily satisfaction puts them before her own eyes. Hence: My sin is always before me. For David wanted to watch and wash away his sins with tears, for their yoke not to stand watch in the hands of the Lord, whence: Turn away thy face from my sins. As if: 'I wish not they would stand watch in your hand, but I watch against my sins and I atone for them with tears, for you not to put folded iniquities upon my neck, nor to deliver me ME INTO A HAND OUT OF WHICH I AM NOT ABLE TO RISE.'
Lamentations 1:15 — Unknown work
HE HAS CALLED AGAINST ME: the fourth topic of complaint. Historical interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: these events took place during the last captivity, under which neither prophets nor priests were left. In fact, during the Babylonian captivity they had Daniel and Ezekiel and many other comforters, but in this all the MIGHTY MEN are taken away, which SAMECH signifies, that is interpreted 'aid'. Hence Isaiah: I shall take away from Jerusalem the valiant and the strong, the whole strength of bread, and the whole strength of water. The captain over fifty, and the skillful in eloquent speech &c. Hence we read that abodes. Allegorical interpretation He HAS TAKEN AWAY ALL MY MIGHTY MEN &c: spiritual Jerusalem, as often as she is burdened by tribulations, as often as she is battered by persecutions, or is assailed by hordes of heretics, by rights she cries saying: THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN. Indeed, in the whole city often few MIGHTY MEN remained, who would defend the cause of faith on the grounds of sound doctrine. HE HAS CALLED AGAINST ME THE TIME: faults requiring, the Lord brings forth the time of vengeance, to destroy her chosen men, because there is none to defend nor to set a wall before the house of Israel. Moral interpretation THE LORD HAS TAKEN AWAY ALL MY MIGHTY MEN &c: that is to say the senses of the virtues, which the soul discerns being held captive in herself, whence the Lord brings forth the time of vengeance against her, when he takes away his divine aid. When this has been removed, the enemy brings her as a captive into the confusion of error, and, while he makes her forget the preachers' doctrine, he destroys the chosen efforts of the mind, so that he more easily may be master of her, deprived of virtues, as if in a foreign country, lest she would return through remembrance of sound dogma and an improvement of life to her original state.
Lamentations 1:16 — Unknown work
THEREFORE DO I WEEP: the seventh topic of indignation; it displays a cruel and tyrannical deed and the violence of the enemies. Historical interpretation He HAS TRODDEN THE WINE-PRESS: THE WINE-PRESS signifies vengeance and punishment for sin, whence Isaiah: Why then is thy apparel red and thy garments like theirs that tread in the wine-press; he introduces the Lord having answered the inquiring angels: I have trodden the wine-press alone, that, namely, with which punishments for the wicked and rewards for the just are trodden. This the Lord has trodden alone, as he had no helper, for neither angel nor archangel had assumed a human body, so that he, suffering for our sake, would crush and destroy the strength of our adversary. This WINE-PRESS THE LORD HAS TRODDEN in his passion FOR THE VIRGIN DAUGHTER OF JUDAH, that he would produce rewards for the believers and for the faithless and torturers punishments of perpetual captivity and everlasting damnation. The prophet, however, seeing the obduracy of the Jews, laments, because THE LORD HAS TRODDEN THE WINE-PRESS FOR THE DAUGHTER OF JUDAH. For that which the Lord suffers as her own remedy, she turns for herself into the torment of final captivity and everlasting damnation. Hence he introduces the person of the weeping Synagogue herself: THEREFORE DO I WEEP. THE COMFORTER IS FAR FROM ME: This we often demonstrate, if we consider the faithlessness and obduracy of the Jews. Metaphorically, however, it is said THE LORD HAS TRODDEN THE WINE-PRESS &c: figuratively, the Lord brought his vine out of Egypt and planted it in the land of promise, which for long remained barren and fruitless, according to this: I looked that it should bring forth grapes, and it hath brought forth wild grapes. Therefore THE LORD HAS TRODDEN THE WINE-PRESS, he has reserved wine for himself, he pressed the grape of swine through eternal captivity. Allegorical interpretation THE LORD HAS TRODDEN THE WINE-PRESS: when, namely, through his passion he brings the aerial powers under his Church. But she is really the virgin daughter of Judah, for the law hath come forth from Zion, and the word of the Lord from Jerusalem. For her THE LORD HAS TRODDEN THE WINE-PRESS, that is the yoke of oppression, that she might be free. But since the Lord is treading, many become the dregs of oil, therefore the prophet says weeping: MY EYES RUN DOWN WITH WATER, and thus AIN is put in between, that is interpreted 'fountain-head' or 'eye'. For when he pressed the wine-press of the cross, a spring flowed out from his side, whence: and immediately there came out blood and water. In this spring the bride is gained and cleansed to be united to the embraces of her spouse, and with this she is endowed, that she might rejoice, that she might adhere to the spouse only, love him only, who has loved her so much. And, since AIN also is interpreted 'eye', the eye, inebriated from this spring, has not without cause run down with the water of tears, whence: My eyes have sent forth springs of water. THE COMFORTER IS FAR: as often as the Church is inflicted with tribulations, as often as she is forsaken by the help of God, she ought to revert to tears, as if to accustomed defenses. When, however, a teacher giving instruction without and the helper is not present, who would furnish and educate her within, therefore ARE her CHILDREN DESOLATE and THE ENEMY HAS PREVAILED. Accordingly, any of the teachers who would have seen that the Church, entrusted to him, convert herself less, would drink from the spring of charity, whence he would produce tears, until he would have brought back the comforting and converting Paraclete. Otherwise, with the enemy prevailing, her CHILDREN shall become DESOLATE, who namely, not yet weaned, have not yet been brought to the perfect man. Moral interpretation He HAS TRODDEN THE WINE-PRESS: THE LORD treads THE WINE-PRESS for the unfruitful soul, empty of virtues and works, when he strikes her, as if sterile and idle, with…
Lamentations 1:17 — Unknown work
SION HAS SPREAD FORTH HER HANDS: the fourth topic of complaint. Historical interpretation ZION HAS SPREAD FORTH HER HANDS: this signifies pain as that of a woman in labor, whence it is said elsewhere: As he that swims stretches forth his hands to swim, likewise also Zion in the midst of straits, and Isaiah says: Anguish hath taken hold of me as the anguish of a woman in labor. Indeed, it is the straightness of the heart that is expressed in the extension of the hands, more than with a cry from the mouth. Hence PHE is written before, that is interpreted 'of the mouth'. Because, when 'ZION HAS SPREAD FORTH HER HANDS in the midst of straits', she shows that which she cannot express with her mouth, namely that she suffers in her heart, when she is without a comforter, whence: Depart from me, I will weep bitterly: labor not to comfort me. THE LORD HAS COMMANDED AGAINST JACOB: with the just judgement of God, both the Chaldeans and the Romans have been brought in, for a people shall not arise against another unless God has previously given order. AS A MENSTROUS WOMAN: just as a woman is abominable, when she undergoes menstruation, likewise the Jews are looked upon over the whole world. Allegorical interpretation SION HAS SPREAD FORTH HER HANDS: as often as the Church is surrounded by the army of heretics, THE LORD commands AGAINST JACOB, that is to say, the Church, who ought to overthrow her vices, the enemies' armies against her, because she has dismissed the Holy Ghost, her teacher and comforter, without whom no one is educated to the faith, no one is freed from vices. Therefore HAS she SPREAD FORTH HER HANDS, in the midst of pressures and pains, and there is no worthy voice of the mouth for her, with which she would be able to overcome the dogmas of the enemies and defend her own, whence she is often polluted with the foulness of her carnal works and with the blood of her fleshly desires among the enemies, by whom she is afflicted within and without. Hence: Woe to them that are with child, and that give suck in those days. Moral interpretation SION HAS SPREAD FORTH HER HANDS: when the soul, who used to be a mirror of God and an over-thrower of vices, because of her iniquity is delivered to spiritual wickedness, she looks in vain for a comforter without, who has lost the spirit within. Justly therefore, THE LORD HAS COMMANDED AGAINST JACOB &c, that is against the soul, once overthrowing her vices, now bragging of the name only, whence her spiritual ENEMIES besiege her AROUND, that she cannot escape. She who often sees her surrounded, spreads FORTH HER HANDS in the midst of straits of thoughts, and there is no voice of the mouth for her, nor any excuse for speaking, because she is A MENSTROUS WOMAN, that is, stained with bloody deeds, from which she is never freed without the comforter, when also the prophet testifies to that all our justices are before him as the rag of a menstruous woman.
Lamentations 1:18 — Unknown work
MY VIRGINS: the eighth topic of indignation; for virgins cannot defend themselves nor hurt another. Historical interpretation THE LORD IS JUST: SADE, which is put before, and is interpreted 'of justice', means that the justices of the Lord are right, which is well portrayed in these words: THE LORD IS JUST, FOR I HAVE PROVOKED HIS MOUTH TO WRATH, as if she would say: 'I have duly submitted to the judgement of his mouth. Hence I have not put off confessing that THE LORD IS JUST.' And note that above Jerusalem or the prophet invites them who passed by the way, as being rather few, to examine her pain, but now everyone is invited together, that theirs be one suffering, whose natural condition is one. Above he lamented the virgins in affliction and the children taken captives, but now also the stronger young men and the captured virgins, and the more evil is accumulated, the more sorrow is increased. HEAR I PRAY YOU ALL YE PEOPLE AND SEE MY SORROW: with great respect and acute consideration, these things are separated. Allegorical interpretation THE LORD IS JUST: the Church, which above submitted to the judgement of his mouth and which in the divine Scriptures provoked the mouth of the Lord to wrath, is taught to confess: THE LORD IS JUST. Indeed, nothing upon earth is done without a cause, and nothing in God's great commonwealth takes place without providence. FOR I HAVE PROVOKED HIS MOUTH: not that God should have human limbs, but just as human passions are metaphorically ascribed to him, so are also limbs. With MOUTH is signified the Word, brought forth from the Father's mouth, as if he would say: 'with my importunity I have provoked the just judge, and I have forced one of gentle nature to pass a grave sentence against me.' HEAR, therefore, ALL YE PEOPLE: she rates her harm manifold and inestimable, whence she invites everyone to suffer together, so that with the compassion of the many, her anguish may be the lighter to bear. Her VIRGINS, of whom it is said: For I have espoused you to one husband that I may present you as a chaste virgin to Christ; her young men, whom Mother Church has begotten in the water of baptism, who when being corrupted by heretical crookedness, or defiled by vices, are captured, not in the place but in the mind, and taken to Babylon, that is to confusion. For he who is joined to a harlot, is made one body, then so much grief and so much affliction is accumulated, that he hardly is believed seen, or understood, by all. Moral interpretation THE LORD IS JUST: the soul, who is chastised by the judgement of his mouth, rightly confesses that THE LORD IS JUST, because with her shameful desires, she has provoked the mouth of the Lord to wrath, that he would put forth a grave sentence against her, he who is just in all his undertakings. Hence, imbued with her confusion, she dares not raise her eyes towards the angry judge, but invites every one to hear and see her affliction. Indeed, such is the passion of human nature that we seek partners in our pain or happiness, with whose partaking we endure more easily, whence: Rejoice with me, because I have found my sheep that was lost. The soul, therefore, is seeking several mediators, because she dares not even raise her eyes towards the judge, whom she has displeased. MY VIRGINS AND MY YOUNG MEN: she sees her clean thoughts and her firmer desires perish, as if with the enemy ravaging the progeny and hope of her womb, and she loses her hope of future generations.
Lamentations 1:19 — Unknown work
I CALLED FOR MY FRIENDS: the eleventh topic of indignation; the act is committed by them, namely, who had been expected to prevent it if done by another. BUT THEY DECEIVED ME: the fourth topic of complaint. Historical interpretation I CALLED FOR MY FRIENDS: COPH is interpreted 'a calling', whence he immediately has added: I CALLED FOR MY FRIENDS, the Egyptians, on whose friendship and aid the Jews had been relying, but they DECEIVED ME, as they did not offer any help in the time of the first or the last captivity. Hence Isaiah: The land of Judah shall be a terror to Egypt in the day of their calamity. They were justly deceived, who trusted more in the Egyptians than in God. MY PRIESTS &c: there can be no doubt that this happened under the Romans. Allegorical interpretation I CALLED FOR MY FRIENDS: the Church often calls for her friends, whom she regards as fellows in faith, but they deceive, who have corrupted the faith, either by hiding it within, or by bursting forth into open heresy. Also bad Catholics with power and authority, in whom the Church trusts as friends, often deceive her, and what is worse, they then rage more cruelly, when HER PRIESTS AND ANCIENTS PINED AWAY out of hunger for the word of God. Those pursuing the profit of the life of the flesh seek more the food of animal life than the celestial food from Solomon's dish or from the Gospel feast or from the banquet of wisdom, everyone's calling to which is denoted in the letter COPH. Moral interpretation I CALLED: the sweet passions of the flesh, but they deceive the soul who is eager for them, and, since in her perishes the kingly priesthood and the aged counsel of ripeness, she struggles, enticed by vain desires, to relieve the concupiscence of the flesh. The Egyptian helps in vain, because the world passes away and the concupiscence thereof, that is a staff of a reed piercing the hands of him who rests upon it.
Lamentations 1:20 — Unknown work
BEHOLD, O LORD: the fourteenth or rather fifth topic of complaint, as all misfortunes are presented to the judge one by one, so that he, as if he saw the things themselves and not only heard the words, should be moved to pity. Historical interpretation BEHOLD, O LORD: sometimes Jerusalem is perplexed with shame; sometimes, trusting in compassion, she is raised up, whence she says: BEHOLD, O LORD, that her affliction may turn the pious judge to compassion, shame to mercy. MY BOWELS ARE TROUBLED, like a woman in labor. I AM FULL: she points out, not that she is entirely touched, but that she is full of the BITTERNESS of sorrow and pain. MY HEART IS TURNED WITHIN ME by the weight of tribulation; THE SWORD of the persecutor; DEATH ALIKE, for the bitterness of tribulation. Allegorical interpretation BEHOLD, O LORD: RES is interpreted 'of the head'. For the disorder of the bowels or the destruction of the heart is a sighing of the mind that is denoted in the head. Therefore it is justly said confusion 'of the head', when the Church is filled with bitterness due to the falling of her own, she who daily exhibits her pain and tribulation before the most clement judge. The bowels are the reservoir of all food, in which it is digested; by which those are understood, who do not neglect to conceal within and ruminate the bread, which comes down from heaven, just as clean flesh. They receive this food through faith, digest it with charity and meditating God's law, whence Isaiah: Of fear, O Lord, we have conceived, and have brought forth wind. The Church deplores these bowels being disturbed, when she suffers various temptations and is vexed within and without. MY HEART IS TURNED WITHIN ME: namely because she does not put the seal of God upon her heart, whence: Put me as a seal upon thy heart. Indeed, if she had been sealed, the enemy would not have overthrown her. Thus, she is struck without by the sword of the persecutors, within by the doctrine of the heretics or the depravity of morals, which are more bitter than gall. Moral interpretation BEHOLD O LORD: the soul, troubled by various pains, mourns her bowels, that is her mind being disturbed, whence: The spirit of a man is the lamp of the Lord, which searches all the hidden things of the bowels, that is of the mind. This sighing of the head is therefore good, as the mind is represented by the head, whence Jeremiah says elsewhere: My bowels, my bowels are in part, and adds explaining: The senses of my heart are troubled within me. For the bowels signify the mind, because as in the bowels the offspring, so the thoughts in the mind. To be sure, the faithful soul, wearied by temptations, deplores herself weakened within and without; without by persecutions, within by pains. Indeed, when we are weakened on the outside by scourging, on the inside are we wearied by suggestions by the flesh, whence he adds: ABROAD THE SWORD DESTROYS, AND AT HOME THERE IS DEATH ALIKE.
Lamentations 1:21 — Unknown work
THEY HAVE HEARD: the second topic of indignation; for it shows to whom this act principally pertains, that is to God himself, whom the enemies have despised in their own affairs, whence: Let all their evil be present. Historical interpretation THEY HAVE HEARD: there is none who doubts that the gentiles, surrounding Jerusalem, abused her captivities. In fact, they rejoiced that she had been deprived the help of God, whom they envied standing firm among so many tempests. THAT THOU HAST DONE IT: she brings God's judgement into the reckoning, from which she does not ignore that all things are ordered. THOU HAST BROUGHT A DAY OF CONSOLATION: these are the words of the prophet, who announces the forthcoming consolation to comfort the captured people as if it were something past, because he sees it so clearly. He speaks in a rhetorical manner, to procure the favor of the judge and to instigate against the enemies. Allegorical interpretation THEY HAVE HEARD: the Church deplores her own troubles and those of her friends, whence the letter SIN, which means 'of teeth', is placed before. This is the gnashing of teeth, of which it is read in the Canticles: Thy teeth as flocks of sheep that are shorn. They are those who do not need the milk on infancy but who chew solid bread, whence it is said to Peter: Kill and eat. As if: 'I have served you not only bread to eat but creeping things.' For such persons know, with the acuteness of doctrine, to kill vice and to lead creeping things to the body of Christ. Different, however, is the function of the teeth: Some divide, some diminish, others form words; thus others are mystical teeth, such as flocks of sheep that are shorn, who, deprived of old age, provide their offspring with the milk of doctrine and the garments of virtue. Others, whiter than milk, furnished with the beauty of their service, serve the Word to the utmost subtlety, whence the Apostle: Strong meat is for the perfect: for them who have their senses exercised. THEY HAVE HEARD THAT I SIGH: the enemies hear the weeping spouse, who feels her absent husband, who, although always present through his majesty, suffers that his spouse is agitated by temptations, so that she is always alarmed and weak, that she may yield to the suggestion of the seducer. They have seen THAT I SIGH, which they always have wished, which they never have suspected. THERE IS NONE TO COMFORT ME, as the spirit of discipline shuns falsehood, and daily MY EVIL is multiplied. The demons are the enemies of the Church and heretics and false Christians. THAT THOU HAST DONE IT, whence: I am the Lord, I make peace, and create evil, that is allowing it by thy just judgement. THOU HAST BROUGHT A DAY OF CONSOLATION: this is more fit for the Church, because after the final captivity no consolation is left for the Jews. On Judgement Day, the Lord will render consolation for the just and punishments for the wicked. Moral interpretation THEY HAVE HEARD: the soul deplores that THE ENEMIES HAVE HEARD the evils she endures. THERE IS NONE TO COMFORT: it is an increase of pain to the anxious soul, because the one she puts her hope in postpones his succor. In addition, she suffers unutterably from the fact that the invisible enemies, who formerly flattered her, now mock her. Indeed, her conscience, by more seriously blaming, insults her, and the vices that used to seem sweet, become bitter. Those, however, who before seemed to be her friends and who ought to have shown pity, if they happened to know our crimes, now scorn her as if enemies. Hence David: They that watched my soul have consulted together, saying: God hath forsaken him. But the soul has teeth, that is virtues; thoughts, that know how to separate fortunate things from unfortunate and require the comforting Spirit and to hope for the pity of God, whence he adds: THOU HAST BROUGHT A DAY OF CONSOLATION. Indeed, the forceful soul knows that after the straits, the penitents will be given indulgence, and the insolent repa…
Lamentations 1:22 — Unknown work
Historical interpretation LET ALL EVIL BE PRESENT: TAU is interpreted 'signs' in plural, as that is shown with this sign, to which many significant things refer. Hence: Mark Tau upon the foreheads of the men that sigh. In this the cross of Christ is understood, just as its own shape testify to, and as in Greek omega is the final letter, so in Hebrew TAU, whence the Lord says: I am Alpha and Omega: the Beginning and the End. Likewise TAU therefore signifies the cross, with which the foreheads are signed, as not to be slayed by the killers. TAU are therefore the signs of the cross, or rather it is the cross itself, whence it is placed upon the foreheads of the men that mourn, but then it was the sign of the future cross, now it is the cross itself. Besides, TAU is the last of the Hebrew letters, which are as many as the books of the Old Testament, for which they stand as signs. Indeed, as TAU is the last of the alphabet, so is the cross of Christ for those books, he who is the end of the law unto justice, and all those signs in the books are secrets of the Lord's incarnation and our redemption. Therefore, by rights TAU is interpreted 'signs', so that through the same signs one thing may be announced, in which all signs are revealed, also of Lamentations, in which many signs of the judgements of God are gathered. In the end it is proper that the weeping and the suffering, in whose foreheads the cross is signed, have their toil made up for by the Lord, and for those who have persecuted them or have not wanted to recognize the signs of such a work, a worthy vengeance is bestowed. Hence it is said: LET ALL THEIR EVIL BE PRESENT BEFORE THEE, and to the letter it happened so. Read the prophets and you will find everything complete. Allegorical interpretation LET ALL EVIL BE PRESENT: as if: 'why, O Lord, dost thou not revenge our blood? And revenge, O Lord, the blood of thy servants, which has been shed.' MAKE A VINTAGE OF THEM: this will be fulfilled on Judgement Day, when the evil will receive what they deserve. But here, the impious take away temporal goods; in the future they will lose the eternal and just as they oppressed the saints, with the permission of God, they will, with God crushing, endure eternal afflictions. Which the Church fears and adds: FOR MY SIGHS ARE MANY. Moral interpretation LET BE PRESENT: the soul, unfolded in the presence of God, asks: LET ALL EVIL BE PRESENT, namely that they heap up within and without. LET it BE PRESENT BEFORE THEE, that I may evade by your succor, I who have no confidence in myself. MAKE A VINTAGE of all their deceit, that they may not take away my fruit from me, AS THOU HAST MADE VINTAGE OF ME, when you have withdrawn your gifts in anger FOR ALL MY INIQUITIES. As if: Thou art just, O Lord: and thy judgment is right. And these are signs through which all signs' facts are miracles, whence: Thou hast given a warning to them that fear thee: that they may flee from before the bow. They, however, who do not want to take heed, rush upon this, that the Scripture threatens with, whence: Raise up indignation, and pour out wrath, hasten the time, and remember the end. As if: 'O that the saints would not always be assailed, that each and every one would receive what he has done', as if: Work new miracles, revealed according to the signs. Therefore, at the end of and before this lamentation, he has put the letter TAU, that is 'signs', and filled with tearful verses by foretelling the future.
Luke 1:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i. e. the holy of the holy.)
Luke 1:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He hath filled the hungry, &c. (ordin.) They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.
Luke 1:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness. (non occ.) After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvellous dispensation of the new incarnation, saying, He hath holpen his servant Israel, &c. as a physician relieves the sick, becoming visible among men, that He might make Israel (i. e. him who sees God) His servant. (ordin.) For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.
Luke 1:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.
Luke 1:65-66 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) But mystically, at the time of our Lord's resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judæa, but all the heights of worldly dominion and wisdom.
Luke 1:67-68 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) But mystically, at the time of our Lord's resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judæa, but all the heights of worldly dominion and wisdom.
Luke 2:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth.
Luke 2:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.
Luke 2:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) They were on their way home, one day's journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.
Luke 3:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.
Luke 3:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord's acts, which were performed since the year in which John was taken or put to death.
Luke 3:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) By interpretation then Eli means, "My God," or "climbing," Who was the son of Matthat, i. e. "forgiving sins." Who was the son of Levi, i. e. "being added." (ubi sup.) David is interpreted, "with a mighty arm, strong in fight." Obith, i. e. "slavery." Booz, i. e. "strong." Salmon, i. e. "capable of feeling, or peace-making." Naasson, i. e. "augury, or belonging to serpents." Aminadab, "the people being willing." Aram, i. e. "upright, or lofty." Esrom, i. e. "an arrow." Phares, i. e. "division." Judah, i. e. "confessing." Who was the son of Jacob, i. e. "supplanted." Isaac, i. e. "laughing or joy." Abraham, i. e. "the father of many nations, or the people." (ubi sup.) Which is interpreted, "finding out," or "wickedness." Nachor, i. e. "the light rested." Sarug, i. e. "correction," or "holding the reins," or "perfection." Ragan, i. e. "sick," or "feeding." Phares, i. e. "dividing," or "divided." Heber, i. e. "passing over." Sala, i. e. "taking away." Canaan, i. e. "lamentation," or "their possession." (ubi sup.) i. e. "healing the laying waste." Sem, i. e. "a name," or being "named." Who was the son of Noe, i. e. "rest." (ubi sup.) i. e. "humility, or striking, or struck, or humble." Who was the son of Mathusalem, i. e. "the sending forth of death," or "he died," also "he asked." Enoch is interpreted "dedication." Jared, i. e. descending or "holding together." Malaleleel, i. e. "the praised of God," or "praising God." Cainan, as above. Enos, i. e. "man," or "despairing," or "violent." Seth, i. e. "placing," "settling," "he hath placed." Seth, the last son of Adam, is not omitted, that as there were two generations of people, it might be signified under a figure that Christ was to be reckoned rather in the last than the first. (ubi sup.) Which is "man," or "of the earth," or "needy." Who was the son of God.
Luke 3:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) By interpretation then Eli means, "My God," or "climbing," Who was the son of Matthat, i. e. "forgiving sins." Who was the son of Levi, i. e. "being added."
Luke 3:31-34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) David is interpreted, "with a mighty arm, strong in fight." Obith, i. e. "slavery." Booz, i. e. "strong." Salmon, i. e. "capable of feeling, or peace-making." Naasson, i. e. "augury, or belonging to serpents." Aminadab, "the people being willing." Aram, i. e. "upright, or lofty." Esrom, i. e. "an arrow." Phares, i. e. "division." Judah, i. e. "confessing." Who was the son of Jacob, i. e. "supplanted." Isaac, i. e. "laughing or joy." Abraham, i. e. "the father of many nations, or the people."
Luke 3:34-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Which is interpreted, "finding out," or "wickedness." Nachor, i. e. "the light rested." Sarug, i. e. "correction," or "holding the reins," or "perfection." Ragan, i. e. "sick," or "feeding." Phares, i. e. "dividing," or "divided." Heber, i. e. "passing over." Sala, i. e. "taking away." Canaan, i. e. "lamentation," or "their possession."
Luke 3:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) i. e. "humility, or striking, or struck, or humble." Who was the son of Mathusalem, i. e. "the sending forth of death," or "he died," also "he asked."
Luke 3:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Enoch is interpreted "dedication." Jared, i. e. descending or "holding together." Malaleleel, i. e. "the praised of God," or" praising God." Cainan, as above. Enos, i. e. "man," or "despairing," or "violent." Seth, i. e. "placing," "settling," "he hath placed." Seth, the last son of Adam, is not omitted, that as there were two generations of people, it might be signified under a figure that Christ was to be reckoned rather in the last than the first. It follows, Who was the son of Adam.
Luke 4:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) It was as if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i. e. Do likewise in your own city, where you were nourished and brought up.
Luke 6:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.
Luke 6:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.
Luke 7:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ. v. Lyra in loc.) And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.
Luke 7:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.
Luke 11:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) He does not then take away the liberty of asking, but is the more anxious to kindle the desire of praying, by showing the difficulty of obtaining that we ask for. For it follows, The door is now shut. (ordin.) And because of what has gone before he adds, I cannot rise and give thee, which must have reference to the difficulty of obtaining.
Luke 11:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shows in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb.
Luke 12:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ordin.) Now that which in number is one is in weight an ass, but that which is two is a dipondius.
Luke 12:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(inter.) Now he says, how, with respect to the manner of speaking, what, with respect to the manner of intention. How ye shall answer to those who ask, or what ye shall say to those who wish to learn.
Luke 12:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c.
Luke 12:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity.
Luke 13:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.
Luke 13:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, Unto what is the kingdom of God like? It is like a grain of mustard seed, &c. (Mat. 17:19.)
Luke 13:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.
Luke 13:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said unto them, Strive to enter in at the strait gate.
Luke 13:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked.
Luke 15:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) That is, those who collect or farm the public taxes, and who make a business of following after worldly gain.
Luke 15:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or no one gave to him, because when the devil makes any one his own, he procures no further abundance for him, knowing him to be dead.
Luke 19:35-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.
Luke 21:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Our Lord having rebuked the covetousness of the Scribes who devoured widows' houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.
Luke 22:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover.
Luke 22:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went, and found as he had said unto them, and made ready the Passover.
Luke 22:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spake, behold a multitude, and he that was called Judas.
Luke 23:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.
Luke 24:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the manifestation of Christ's resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them.
Luke 24:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.)
Matthew 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ordinaria.) The full expression would be This is the book of the generation; but this is a usual ellipse; e. g. The vision of Isaiah, for, 'This is the vision.' Generation, he says in the singular number, though there be many here given in succession, as it is for the sake of the one generation of Christ that the rest are here introduced. But since from this title it appears that the whole book is concerning Jesus Christ, it is necessary first to know what we must think concerning Him; for so shall be better explained what this book relates of Him. (non occ.) Others denied the reality of Christ's human nature. Valentinus said, that Christ sent from the Father, carried about a spiritual or celestial body, and took nothing of the Virgin, but passed through her as through a channel, taking nothing of her flesh. But we do not therefore believe Him to have been born of the Virgin, because by no other means He could have truly lived in the flesh, and appeared among men; but because it is so written in the Scripture, which if we believe not we cannot either be Christians, or be saved. But even a body taken of spiritual, or ethereal, or clayey substance, had He willed to change into the true and very quality of human flesh, who will deny His power to do this? The Manichæans said that the Lord Jesus Christ was a phantasm, and could not be born of the womb of a woman. But if the body of Christ was a phantasm, He was a deceiver, and if a deceiver, then He was not the truth. But Christ is the Truth; therefore His Body was not a phantasm. (non occ.) And as the opening both of this Gospel, and of that according to Luke, manifestly proves Christ's birth of a woman, and hence His real humanity, they reject the beginning of both these Gospels.
Matthew 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Yet he names all the brethren of Judah with him in the lineage. lsmael and Esau had not remained in the worship of the true God; but the brethren of Judah were reckoned in God's people. But Judah is the only one mentioned by name, and that because the Lord was descended from him only. But in each of the Patriarchs we must note not their history only, but the allegorical and moral meaning to be drawn from them; allegory, in seeing whom each of the Fathers foreshewed; moral instruction in that through each one of the Fathers some virtue may be edified in us either through the signification of his name, or through his exampleg. Abraham is in many respects a figure of Christ, and chiefly in his name, which is interpreted the Father of many nations, and Christ is Father of many believers. Abraham moreover went out from his own kindred, and abode in a strange land; in like manner Christ, leaving the Jewish nation, went by His preachers throughout the Gentiles. Morally; Abraham signifies to us the virtue of faith in Christ, as an example himself, as it is said of him, Abraham believed God, and it was accounted unto Him for righteousness. Isaac may represent hope; for Isaac is interpreted 'laughter,' as he was the joy of his parents; and hope is our joy, making ns to hope for eternal blessings and to joy in them. Abraham begat Isaac, and faith begets hope. Jacob signifies 'love,' for love embraces two lives; active in the love of our neighbour, contemplative in the love of God; the active is signified by Leah, the contemplative by Rachel. For Leah is interpreted. 'labouringh,' for she is active in labour; Racheli 'having seen the beginning,' because by the contemplative, the beginning, that is God, is seen. Jacob is born of two parents, as love is born of faith and hope; for what we believe, we both hope for and love.
Matthew 1:3-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Passing over the other sons of Jacob, the Evangelist follows the family of Judah, saying, But Judah begat Phares and Zara of Thamar. Judah begat Phares and Zarah before he went into Egypt, whither they both accompanied their father. In Egypt, Phares begat Esrom; and Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson; and then Moses led them out of Egypt. Naasson was head of the tribe of Judah under Moses in the desert, where he begat Salmon; and this Salmon it was who, as prince of the tribe of Judah, entered the land of promise with Joshua. This Salmon in the promised land begat Booz of this Rahab. Booz begat Obeth of Ruth. Jesse, the father of David, has two names, being more frequently called Isai. But the Prophet says, There shall come a rod from the stem of Jesse; (Is. 11:1.) therefore to show that this prophecy was fulfilled in Mary and Christ, the Evangelist puts Jesse. Christ Himself espouses Rahab, i. e. the Gentile Church; for Rahabr is interpreted either 'hunger,' or 'breadth,' or 'might;' for the Church of the Gentiles hungers and thirsts after righteousness, and converts philosophers and kings by the might of her doctrine. Ruth is interpreted either 'seeing' or 'hastenings' and denotes the Church which in purity of heart sees God, and hastens to the prize of the heavenly call. Let us now see what virtues they be which these fathers edify in us; for faith, hope, and charity are the foundation of all virtues; those that follow are like additions over and above them. Judah is interpreted 'confession,' of which there are two kinds, confession of faith, and of sin. If then, after we be endowed with the three forementioned virtues, we sin, confession not of faith only but of sin is needful for us. Phares is interpreted 'division,' Zamar 'the east,' and Thamar 'bitternessz.' Thus confession begets separation from vice, the rise of virtue, and the bitterness of repentance. After Phares follows Esron, 'an arrow,' for when one is separated from vice and secular pursuits, he should become a dart wherewith to slay by preaching the vices of others. Aram is interpreted 'elect' or 'loftya,' for as soon as one is detached from this world, and profiteth for another, he must needs be held to be elect of God, famous amongst men, high in virtue. Naasson is 'augury,' but this augury is of heaven, not of earth. It is that of which Joseph boasted when he said, Ye have taken away the cup of my Lord, where with He is wont to divine. (Gen. 44:5.) The cup is the divine Scripture wherein is the draught of wisdom; by this the wise man divines, since in it he sees things future, that is, heavenly things. Next is Salomonb, 'that perceiveth,' for he who studies divine Scripture becomes perceiving, that is, he discerns by the taste of reason, good from bad, sweet from bitter. Next is Booz, that is 'brave,' for who is well taught in Scripture becomes brave to endure all adversity. Then follows Obeth, i. e. 'servitude,' for which none is fit but he who is strong; and this servitude is begotten of Ruth, that is 'haste,' for it behoves a slave to be quick, not slow. Or Jesse may be interpreted 'incensec.' For it we serve God in love and fear, there will be a devotion in the heart, which in the heat and desire of the heart offers the sweetest incense to God. But when one is become a fit servant, and a sacrifice of incense to God, it follows that he becomes David, (i. e. 'of a strong hand,') who fought mightily against his enemies, and made the Idumeans tributary. In like manner ought he to subdue carnal men to God by teaching and example.
Matthew 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The Evangelist has now finished the first fourteen generations, and is come to the second, which consists of royal personages, and therefore beginning with David, who was the first king in the tribe of Judah, he calls him David the king. Besides, he does not name Bathsheba, that, by naming Urias, he may recal to memory that great wickedness which she was guilty of towards him.
Matthew 1:8-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
This Ezekias was he to whom, when he had no children, it was said, Set thy house in order, for thou shalt die. (Is. 38:1.) He wept, not from desire of longer life, for he knew that Solomon had thereby pleased God, that he had not asked length of days; but he wept, for he feared that God's promise should not be fulfilled, when himself, being in the line of David of whom Christ should come, was without children. And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias. Morally; After David follows Solomon, which is interpreted, 'peaceful.' For one then becomes peaceful, when unlawful motions being composed, and being as it were already set in the everlasting rest, he serves God, and turns others to Him. Then follows Roboam, that is 'the breadth of the people.' For when there is no longer any thing to overcome within himself, it behoves a man to look abroad to others, and to draw with him the people of God to heavenly things. Next is Abias, that is, 'the Lord Father,' for these things premised, He may proclaim Himself the Son of God, and then He will be Asa, that is, 'raising up,' and will ascend to His Father from virtue to virtue: and He will become Josaphat, that is, 'judging,' for He will judge others, and will be judged of none. Thus he becomes Joram, that is, 'lofty,' as it were dwelling on high; and is made Oziah, that is, 'the strong One of the Lord,' as attributing all his strength to God, and persevering in his path. Then follows Jotham, that is, 'perfect,' for he groweth daily to greater perfection. And thus he becomes Ahaz, that is, 'embracing,' for by obedience knowledge is increased according to that, They have proclaimed the worship of the Lord, and have understood His doings. Then follows Ezekias, that is, 'the Lord is strong,' because he understands that God is strong, and so turning to His love, he becomes Manasses, 'forgetful,' because he gives up as forgotten all worldly things; and is made thereby Amon, that is, 'faithful,' for whoso despises all temporal things, defrauds no man of his goods. Thus he is made Josias, that is, 'in certain hope of the Lord's salvation;' for Josias is interpreted 'the salvation of the Lord.'
Matthew 1:12-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But this seems to contradict the genealogy which is read in Chronicles (1 Chron. 3:17.). For there it is said, that Jeconias begot Salathiel and Phadaias, and Phadaias begot Zorobabel, and Zorobabel Mosollah, Ananias, and Salomith their sister. But we know that many parts of the Chronicles have been corrupted by time, and error of transcribers. Hence come many and controverted questions of genealogies which the Apostle bids us avoid (1 Tim. 1:4.). Or it may be said, that Salathiel and Phadaias are the same man under two different names. Or that Salathiel and Phadaias were brothers, and both had sons of the same name, and that the writer of the history followed the genealogy of Zorobabel, the son of Salathiel. From Abiud down to Joseph, no history is found in the Chronicles; but we read that the Hebrews had many other annals, which were called the Words of the Days, of which much was burned by Herod, who was a foreigner, in order to confound the descent of the royal line. And perhaps Joseph had read in them the names of his ancestors, or knew them from some other source. And thus the Evangelist could learn the succession of this genealogy. It should be noted, that the first Jeconiah is called the resurrection of the Lord, the second, the preparation of the Lord. Both are very applicable to the Lord Christ, who declares, I am the resurrection, and the life; (John 11:25.) and, I go to prepare a place for you. (John 14:2.) Salathiel, i. e. 'the Lord is my petition,' is suitable to Him who said, Holy Father, keep them whom Thou hast given Me. (John 17:11.)
Matthew 1:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
He is also Eleazar, i. e. 'God is my helper,' as in the seventeenth Psalm, My God, my helper. He is also Mathan, that is, 'giving,' or, 'given,' for, He gave gifts for men; (Eph. 4:8.) and, God so loved the world, that He gave His only begotten Son. (John 3:16.)
Matthew 1:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
In the last place, after all the patriarchs, he sets down Joseph the husband of Mary, for whose sake all the rest are introduced, saying, But Jacob begot Joseph.
Matthew 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or we may say, that there are three Kings overlooked, as was said above. Or in this number is signified the sevenfold grace of the Holy Spirit. The number is made up of seven, doubled, to show that the grace of the Holy Spirit is needed both for soul and body to salvation. Also the genealogy is divided into three portions of fourteen thus. The first from Abraham to David, so as that David is included in it; the second from David to the carrying away, in which David is not included, but the carrying away is included; the third is from the carrying away to Christ, in which if we say that Jeconiah is included, then the carrying away is included. In the first are denoted the men before the Law, in which you will find some of the men of the Law of nature, such as Abraham, Isaac, and Jacob, all as far as Solomon. In the second are denoted the men under the Law; for all who are included in it were under the Law. In the third are found the men of grace; for it is finished in Christ, who was the giver of grace; and because in it was the deliverance from Babylon, signifying the deliverance from captivity that was made by Christ. Or, the ten refers to the decalogue, the four to this life present, which passes through four seasons; or by the ten is meant the Old Testament, by the four the New.
Matthew 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
The name of His Mother is added, Mary. And to whom she was betrothed is shown, Joseph. But the words denote carnal knowledge. (ap. Anselm.) Therefore the words, Is of the Holy Ghost, were set down by the Evangelist, to the end, that when it was said that she was with child, all wrong suspicion should be removed from the minds of the hearers.
Matthew 1:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, in seeking to put her away, he was just; in that he sought it privily, is shown his mercy, defending her from disgrace; Being a just man, he was minded to put her away; and being unwilling to expose her in public, and so to disgrace her, he sought to do it privily. (part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour.
Matthew 1:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(part ap. Anselm. part in Ord.) Or, being unwilling to bring her home to his house to live with him for ever, he was minded to put her away privily; that is, to change the time of their marriage. For that is true virtue, when neither mercy is observed without justice, nor justice without mercy; both which vanish when severed one from the other. Or he was just because of his faith, in that he believed that Christ should be born of a virgin; wherefore he wished to humble himself before so great a favour. (ap. Ans.) In this is to be noted the wise soul that desires to undertake nothing rashly. (part Int. part Anselm.) The Angel appearing calls him by name, and adds his descent, in order to banish fear, Joseph, son of David; Joseph, as though he were known to him by name and his familiar friend. (ord.) To be born in her, and born of her, are two different things; to be born of her is to come into the world; to be born in her, is the same as to be conceived. Or the word born is used according to the foreknowledge of the Angel which he has of God, to whom the future is as the past.
Matthew 1:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) That Joseph should not suppose that he was no longer needed in this wedlock, seeing the conception had taken place without his intervention, the Angel declares to him, that though there had been no need of him in the conception, yet there was need of his guardianship; for the Virgin should bear a Son, and then he would be necessary both to the Mother and her Son; to the Mother to screen her from disgrace, to the Son to bring Him up and to circumcise Him. The circumcision is meant when he says, And thou, shalt call His name Jesus; for it was usual to give the name in circumcision.
Matthew 1:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, he says, all this was done, meaning, the Virgin was betrothed, she was kept chaste, she was found with child, the revelation was made by the Angel, that it might be fulfilled which was spoken. For that the Virgin should conceive and should bring forth would never have been fulfilled, had she not been espoused that she should not be stoned; and had not her secret been disclosed by the Angel, and so Joseph taken her unto him, that she was not dismissed to disgrace and to perish by stoning. So had she perished before the birth, that prophecy would have been made void which says, She shall bring forth a Son. (Isa. 7:14.) (non occ.) Or it may be said, that the word that does not here denote the cause; for the prophecy was not fulfilled merely because it was to be fulfilled. But it is put consecutively, as in Genesis, He hung the other on the gallows, that the truth of the interpreter might be proved; (Gen. 40:22.) since by the weighing of one, truth is established. So also in this place we must understand it as if it were, that which was foretold being done, the prophecy was accomplished. (ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves.
Matthew 1:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) This error then is barred by the Evangelist saying, That it might be fulfilled which was spoken of the Lord by the Prophet. Now one kind of prophecy is by the preordination of God, and must needs be fulfilled, and that without any free choice on our part. Such is that of which we now speak; wherefore he says, Lo, to show the certainty of prophecy. There is another kind of prophecy which is by the foreknowledge of God, and with this our free will is mixed up; wherein by grace working with us we obtain reward, or if justly deserted by it, torment. Another is not of foreknowledge, but is a kind of threat made after the manner of men; as that, Yet forty days, and Nineveh shall be overthrown: (Jonah 3.) understanding, unless the Ninevites amend themselves. (ord. et ap. Anselm ex Beda cit.) He not only did what the Angel commanded, but as he commanded it. Let each one who is warned of God, in like manner, break off all delays, rise from sleep, and do that which is commanded him. Otherwise; On account of the glorification of the most holy Mary, she could not be known by Joseph until the birth; for she who had the Lord of glory in her womb, how should she be known? If the face of Moses talking with God was made glorious, so that the children of Israel could not look thereon, how much more could not Mary be known, or even looked upon, who bare the Lord of glory in her womb? After the birth she was known of Joseph to the beholding of her face, but not to be approached carnally. (Ord.) Or; He is first-born among the elect by grace; but by nature the Only-begotten of God the Father, the only Son of Mary. And called His name Jesus, on the eighth day on which the circumcision took place, and the Name was given.
Matthew 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord. Josh. 19:15.) There are two Bethlehems; one in the tribe of Zabulon, the other in the tribe of Judah, which was before called Ephrata. These Magi were kings, and though their gifts were three, it is not to be thence inferred that themselves were only three in number, but in them was prefigured the coming to the faith of the nations sprung from the three sons of Noah. Or, the princes were only three, but each brought a large company with him. They came not after a year's end, for He would then have been found in Egypt, not in the manger, but on the thirteenth day. To show whence they came it is said, from the East. Or, they had dromedaries and Arabian horses, whose great swiftness brought them to Bethlehem in thirteen days. (interlin.) 'His star,' i. e. the star He created for a witness of Himself. (ord.) To the Shepherds, Angels, and the Magians, a star points out Christ; to both speaks the tongue of Heaven, since the tongue of the Prophets was mute. The Angels dwell in the heavens, the stars adorn it, to both therefore the heavens declare the glory of God. (ord.) In the east. It seems doubtful whether this refers to the place of the star, or of those that saw it; it might have risen in the east, and gone before them to Jerusalem.
Matthew 2:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The King, he is called, though in comparison with him whom they are seeking he is an alien and a foreigner. (ord.) Perhaps he was troubled not on his own account, but for fear of the displeasure of the Romans. They would not allow the title of King or of God to any without their permission. (ord.) Jerusalem was troubled with him, as willing to favour him whom it feared; the vulgar always pay undue honour to one who tyrannizes over it. Observe the diligence of his enquiry. If he should find him, he would do to him as he showed afterwards his disposition; if he should not, he would at least be excused to the Romans.
Matthew 2:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He quotes this prophecy as they quote who give the sense and not the words.
Matthew 2:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) This latter half of the prophecy the Jews dropped; and other parts they altered, either through ignorance, (as was said above,) or for perspicuity, that Herod who was a foreigner might better understand the prophecy; thus for Ephrata, they said, land of Judah; and for little among the thousands of Judah, which expresses its smallness contrasted with the multitude of the people, they said, not the least among the princes, willing to show the high dignity that would come from the birth of the Prince. As if they had said, Thou art great among cities from which princes have come.
Matthew 2:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) According to others, the star was first seen on the day of the nativity, and having accomplished its end, ceased to be. Thus Fulgentius says, "The Boy at His birth created a new star." (Serm. de Epiph.) Though they now knew both time and place, he still would not have them ignorant of the person of the Child, Go, he says, and enquire diligently of the young Child; a commission they would have executed even if he had not commanded it.
Matthew 2:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Anselm.) It is evident that the star must have been in the air, and close above the house where the Child was, else it would not have pointed out the exact house. (ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
Matthew 2:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light. This service of the star is followed by the rejoicing of the Magi. (ord.) He rejoices indeed who rejoices on God's account, who is the true joy. With great joy, he says, for they had great cause. (Anselm.) In these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery. (Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
Matthew 2:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith. (ord.) This warning is given by the Lord Himself; it is none other that now teaches these Magi the way they should return, but He who said, I am the way. (John 14.) Not that the Infant actually speaks to them, that His divinity may not be revealed before the time, and His human nature may be thought real. But he says, having received an answer, for as Moses prayed silently, so they with pious spirit had asked what the Divine will bade. By another way, for they were not to be mixed up with the unbelieving Jews.
Matthew 2:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) She will not be comforted in this present life, for that they are not, but transfers all her hope and comfort to the life to come.
Matthew 2:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Joseph was not disobedient to the angelic warning, but he arose, and took the young Child and his mother, and came into the land of Israel. The Angel had not fixed the particular place, so that while Joseph hesitates, the Angel returns, and by the often visiting him confirms his obedience.
Matthew 2:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) But then we might ask, why was he not afraid to go into Galilee, seeing Archelaus ruled there also? He could be better concealed in Nazareth than in Jerusalem, which was the capital of the kingdom, and where Archelaus was constantly resident.
Matthew 2:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
To this he adds the Prophet's testimony, saying, That it might be fulfilled which was spoken by the Prophets, &c.
Matthew 3:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The desert typically means a life removed from the temptations of the world, such as befits the penitent.
Matthew 3:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The Kingdom of Heaven shall come nigh you; for if it approached not, none would be able to gain it; for weak and blind they had not the way, which was Christ.
Matthew 3:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) John then is, as it were, the voice of the word crying. The word is heard by the voice, that is, Christ by John. (interlin.) Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
Matthew 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, faith is the way by which the word reaches the heart; when the life is amended the paths are made straight.
Matthew 3:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) This baptism was only a forerunning of that to come, and did not forgive sinsd.
Matthew 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) It was necessary that after the teaching which he used to the common people, the Evangelist should give an example of the doctrine he delivered to the more advanced; therefore he says, Seeing many of the Pharisees, &c. (non occ.) When John saw those who seemed to be of great consideration among the Jews come to his baptism, he said to them, O generation of vipers, &c.
Matthew 3:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
If then ye would escape this wrath, Bring forth fruits meet for repentance.
Matthew 3:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) It is faith's first lesson to believe that God is able to do whatever He will.
Matthew 3:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As in the preceding words John had explained more at length what he had shortly preached in the words, Repent ye, so now follows a more full enlargement of the words, The kingdom of heaven is at hand.
Matthew 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Christ having been proclaimed to the world by the preaching of His forerunner, now after long obscurity will manifest Himself to men.
Matthew 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Or, so bright a glory shone round about Christ, that the blue concave seemed to be actually cloven.
Matthew 4:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i. e. 'of blood,' from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, bearing a figure of Adam, who was overcome by dæmons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man.
Matthew 4:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The Devil places us on high places by exalting with pride, that he may dash us to the ground again. (ord.) Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form. (ap. Anselm.) He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride.
Matthew 4:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i. e. by their aid to guard him that he dash not his foot against a stone, i. e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error.
Matthew 4:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt.
Matthew 4:8-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.
Matthew 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) See the Devil's pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, If thou wilt fall down and worship me. Who then worships the Devil must first fall down.
Matthew 4:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Though Luke's order seems the more historical; Matthew relates the temptations as they were done to Adam.
Matthew 4:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernaum. (ord.) Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, on the sea coast. He adds further in the borders of Zabulon and Naphtali, where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.
Matthew 4:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness. (ord.) Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon's time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remainder, of the Jews.
Matthew 4:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He rightly goes to fishing places, when about to fish for fishermen.
Matthew 4:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Follow me, not so much with your feet as in your hearts and your life.
Matthew 4:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach. (ap Anselm.) and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.
Matthew 4:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Ord.: He rightly goes to fishing places, when about to fish for fishermen. interlin.: "Follow me," not so much with your feet as in your hearts and your life. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach. ap. Anselm: and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.
Matthew 4:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, And the fame of him went abroad through all Syria. 'Sickness' means a lasting ailment; 'torment' is an acute pain, as pleurisy, and such like; they who had dæmons are they who were tormented by the dæmons.
Matthew 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judæa, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise.
Matthew 5:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty.
Matthew 5:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately. (ap Anselm.) Or, by mourning, two kinds of sorrow are intended; one for the miseries of this world, one for lack of heavenly things; so Caleb's daughter asked both the upper and the lower springs. This kind of mourning none have but the poor and the meek, who as not loving the world acknowledge themselves miserable, and therefore desire heaven. Suitably, therefore, consolation is promised to them that mourn, that he who has sorrow at this present may have joy hereafter. But the reward of the mourner is greater that that of the poor or the meek, for to rejoice in the kingdom is more than to have it, or to possess it; for many things we possess in sorrow.
Matthew 5:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty. (ord.) The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.
Matthew 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion—hence He goes on to the one from the other. (ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.
Matthew 5:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned. (ap. Anselm.) Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shronded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man. (non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.
Matthew 5:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face. (ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.
Matthew 5:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.
Matthew 5:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Rejoice, that is, in mind, exult with the body, for your reward is not great only but abundant in heaven. (non occ.) He invites them to patience not only by the prospect of reward, but by example, when He adds, for so persecuted they the Prophets who were before you.
Matthew 5:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher.
Matthew 5:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened.
Matthew 5:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Having now exhorted His hearers to undergo all things for righteousness' sake, and also not to hide what they should receive, but to learn more for others' sake, that they may teach others, He now goes on to tell them what they should teach, as though He had been asked, 'What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;' hence it is He says, Think not that I am come to subvert the Law or the Prophets.
Matthew 5:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) By 'break,' is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ's additions.
Matthew 5:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.
Matthew 5:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the occasions of sin. (ord.) Or; the right eye is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The right hand is good works, or the active life, which offends us when we are ensnared by society and the business of life. If then any one is unable to sustain the contemplative life, let him not slothfully rest from all action; or on the other hand while he is taken up with action, dry up the fountain of sweet contemplation.
Matthew 5:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord had taught us above that our neighbour's wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away.
Matthew 5:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from injury to God, forbidding not only perjury as an evil in itself, but even all oaths as the cause of evil, saying, Ye have heard it said by them of old, Thou shall not forswear thyself. It is written in Leviticus, Thou shalt not forswear thyself in my name; (c. 19:12.) and that they should not make gods of the creature, they are commanded to render to God their oaths, and not to swear by any creature, Render to the Lord thy oaths; that is, if you shall have occasion to swear, you shall swear by the Creator and not by the creature. As it is written in Deuteronomy, Thou shall fear the Lord thy God, and shall swear by his name. (c. 6:13.)
Matthew 5:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to show how the Christian should demean himself to those that injure him. (non occ.) Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law.
Matthew 5:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law. (ord.) But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven.
Matthew 5:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you and accuse you falsely.
Matthew 5:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) To love one that loves us is of nature, but to love our enemy of charity. If ye love them who love you, what reward have ye? to wit, in heaven. None truly, for of such it is said, Ye have received your reward. But these things we ought to do, and not leave the other undone.
Matthew 5:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.
Matthew 6:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place it is added of earthly wealth, The Lord shall make thee abound in all good things. Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.
Matthew 6:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.
Matthew 6:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.
Matthew 6:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.
Matthew 6:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(e. Cypr.) Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly. (ord.) Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled. (ord.) Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.
Matthew 6:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.
Matthew 6:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, When thou fastest, anoint thy head, and wash thy face. (ord.) That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself. (ord.) Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we ought to partake by afflicting ourselves.
Matthew 6:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, No man can serve two masters. (non occ.) Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man's heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, Ye cannot serve God and mammon. (ord.) By mammon is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.
Matthew 6:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) That is, Be not withdrawn by temporal cares from things eternal.
Matthew 6:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, Which of you by taking thought can add one cubit to his stature?
Matthew 6:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And for the greater exaltation of God's providence in those things that are beyond human industry, He adds, I say unto you, that Solomon in all his glory was not arrayed like one of these.
Matthew 6:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Some copies have into the fire, or, into an heap, which has the appearance of an oven. He says, of little faith, for that faith is little which is not sure of even the least things.
Matthew 6:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?
Matthew 6:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; for after all these things do the Gentiles seek.
Matthew 6:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, He says his righteousness, as though He were to say, 'Ye are made righteous through Him, and not through yourselves.'
Matthew 6:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, Be not ye anxious about the morrow.
Matthew 7:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) He says, Lest perchance, because it may be that they will wisely turn from their uncleannessa.
Matthew 7:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in.
Matthew 7:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) For from God we receive only such things as are good, of what kind soever they may seem to us when we receive them; for all things work together for good to His beloved.
Matthew 7:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, All things therefore &c.
Matthew 7:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. (ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.
Matthew 7:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, Therefore by their fruits ye shall know them.
Matthew 7:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having related Christ's teaching, he shows its effects on the multitude, saying, And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.
Matthew 8:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Thou art able without Thy bodily presence, by the ministry of Thy Angels, to say to this disease, Go, and it will leave him; and to say to health, Come, and it shall come to him.
Matthew 8:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them.
Matthew 8:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Chrysostom explains thus, What manner of man is this? His sleeping and His appearance showed the man; the sea and the calm pointed out the God.
Matthew 9:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) These words That ye may know, may be either Christ's words, or the Evangelist's words. As though the Evangelist had said, They doubted whether He could remit sins, But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic. If they are the words of Christ, the connection will be as follows; You doubt that I have power to remit sins, But that ye may know that the Son of Man hath power to remit sins—the sentence is imperfect, but the action supplies the place of the consequent clause, he saith to the paralytic, Rise, take up thy bed.
Matthew 9:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) He says, sitting at the receipt of custom, that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes. (non occ.) Matthew places his calling among the miracles; for a great miracle it was, a Publican becoming an Apostle.
Matthew 9:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house. (ap. Anselm.) The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word. (ord.) Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.
Matthew 9:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved. (ap. Anselm.) Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or. I came not to call the righteous, that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners.
Matthew 9:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) When He had replied to them respecting eating and converse with sinners, they next assault Him on the matter of food; Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?
Matthew 9:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before.
Matthew 9:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) This shows that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances.
Matthew 9:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord's words.
Matthew 9:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the healing of the woman with the issue of blood, follows the raising of the dead; And when Jesus was come into the ruler's house.
Matthew 9:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery.
Matthew 9:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He taught in their synagogues the Gospel of the Kingdom, as it follows, Preaching the Gospel of the Kingdom.
Matthew 9:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, troubled by dæmons, and sick, that is, benumbed and unable to rise; and though they had shepherds, yet they were as though they had them not.
Matthew 9:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries.
Matthew 10:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) From the healing of Peter's wife's mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew's call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion's servant; saying, And calling to him his twelve disciples.
Matthew 10:2-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(vid. Greg. Hom. in Ev. xvii. 1.) And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments. (non occ.) They are named two and two to express their union as yoke-fellows.
Matthew 10:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; These twelve Jesus sent forth. (ap. Anselm.) The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing every thing else; hence there was no communication between the Jews and the Samaritans.
Matthew 10:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; hut go ye rather to the lost sheep of the house of Israel.
Matthew 10:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having told them to whom they should go, He now introduces what they should preach; Go and preach, saying, The kingdom of heaven is at hand.
Matthew 10:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy.
Matthew 10:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Whence He adds, Neither money in your purses. For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip.
Matthew 10:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified.
Matthew 10:16-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Ye have indeed need to be wise as serpents, for, as they are wont to do, they will deliver you to councils, forbidding you to preach in My name; then if ye be not corrected, they will scourge you, and at length ye shall be brought before kings and governors.
Matthew 10:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Having placed the comfort first, He adds the more alarming perils; Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death.
Matthew 10:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) As much as to say, Be not indignant that ye suffer things, which I also suffer, because I am your lord, who do what I will, and your master, who teach you what I know to be profitable for you.
Matthew 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above your bodies, which are the dwellings of your souls.
Matthew 10:34-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection. (interlin.) Otherwise; He means, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, And a man's foes are they of his household.
Matthew 10:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.
Matthew 10:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given. (ord.) Or, the least are they who have nothing at all in this world, and shall be judges with Christ.
Matthew 11:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist had shown above how by Christ's miracles and teaching, both His disciples and the multitudes had been instructed; he now shows how this instruction had reached even to John's disciples, so that they seemed to have some jealousy towards Christ; John, when he had heard in his bonds the works of Christ, sent two of his disciples to say unto him, Art thou he that should come, or look we for another? (non occ.) But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ's coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach.
Matthew 11:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) That is, shall open the hearts of Thy hearers by preaching repentance and baptizing.
Matthew 11:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) That what He had last said should not lead any to suppose that John was an alien from the kingdom of heaven, He corrects this by adding, From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force.
Matthew 11:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) By this generation He means the Jews together with Himself and John. As though He had said; John is thus great; but ye would believe neither him nor Me, and therefore to whom shall I liken you?
Matthew 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Thus far He had brought His accusation against the Jews in common; now against certain towns by name, in which he had specially preached, and yet they would not be converted; whence it is said, Then began he to upbraid the cities in which most of his mighty works were done, because they had not repented.
Matthew 11:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth. (ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally, ...
Matthew 12:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Having related the preaching together with the miracles of one year before John's enquiry, He passes to those of another year, namely after the death of John, when Jesus is already in all things spoken against, and hence it is said, At that time Jesus passed through the corn fields on the sabbath day.
Matthew 12:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Thus He answers their question with a suitable example, so as to show that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law, who say that on the sabbath we ought to rest from good deeds, when it is only evil deeds from which we ought to rest. As it is said, Ye shall do no servile work therein, (Lev. 23:3) that is, no sin. Thus in the everlasting rest, we shall rest only from evil, and not from good.
Matthew 12:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as if He had broken the sabbath in doing them. But inasmuch as with a yet greater wickedness they perversely attributed the miracles of Christ done by divine power to an unclean spirit, therefore the Evangelist places first the miracle from which they had taken occasion to blaspheme, saying, Then was brought to him one that had a dæmon, blind and dumb.
Matthew 12:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Raban.) Because of His mercy and His goodness to them they proclaim Him the Son of David.
Matthew 12:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He holds them therefore in this dilemma. For Christ casts out dæmons either by the power of God, or by the Prince of the dæmons. If by the power of God, their accusations are malicious; if by the Prince of the dæmons, his kingdom is divided, and will not stand, and therefore let them depart out of his kingdom. And this alternative He intimates that they had chosen for themselves, when they refused to believe in Him.
Matthew 12:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap Anselm.) For the weakening of the kingdom of the Devil is the increase of the kingdom of God.
Matthew 12:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm. vid. infra in cap. 25. 46.) This passage destroys that heresy of Origen, who asserted that after many ages all sinners should obtain pardon; for it is here said, this shall not be forgiven either in this world, or in the world to come.
Matthew 13:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The disciples understanding that the things which were spoken by the Lord to the people were obscure, desired to hint to Him that He should not speak in parables to them. And his disciples came to him, and said, Why speakest thou to them in parables?
Matthew 13:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words; seeing ye shall see My flesh indeed, but shall not discern the divinity.
Matthew 13:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) so then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows; Blessed are your eyes, for they see, and your ears, for they hear.
Matthew 13:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) He had said above, that it was not given to the Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven.
Matthew 13:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) He proceeds then expounding the parable; Every man who hears the word of the kingdom, that is, My preaching which avails to the acquiring the kingdom of heaven, and understandeth it not; how he understands it not, is explained by, for the evil one—that is the Devil—cometh and taketh away that which is sown in his heart; every such man is that which is sown by the way side. And note that that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says carrieth away that which is sown, we must understand it of the seed; that which follows, is sown by the way side, is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.
Matthew 13:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) As though He had said, I who spoke before by the Prophets, now in My own person will open My mouth in parables, and will bring forth out of My secret store mysteries which have been hidden ever since the foundation of the world.
Matthew 13:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The offences, and, them that do iniquity, are to be distinguished as heretics and schismatics; the offences referring to heretics; while by them that do iniquity are to be understood schismatics. Otherwise; By offences may be understood those that give their neighbour an occasion of falling, by those that do iniquity all other sinners.
Matthew 13:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) When the multitude had departed, the Lord spoke to His disciples in parables, by which they were instructed only so far as they understood them; wherefore He asks them, Have ye understood all these things? They say unto him, Yea, Lord.
Matthew 14:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) THE. Evangelist had above shown the Pharisees speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus.
Matthew 14:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.
Matthew 14:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) And perhaps he observed the Jewish Law, according to which John forbade him this adultery.
Matthew 14:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) And desiring to kill him, he feared the people. (ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
Matthew 14:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist having related John's imprisonment, proceeds to his putting to death, saying, But on Herod's birthday, the daughter of Herodias danced in the midst.
Matthew 14:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.
Matthew 14:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The Saviour having heard the death of His Baptist, retired into the desert; as it follows, which when Jesus had heard, he departed thence by ship into a desert place.
Matthew 15:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) In this interpretation the sense will be, What I offer to God will profit both you and myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God. (ap. Anselm.) Or the sense may be, Whosoever, that is, of you young men, shall say, that is, shall either be able to say, or shall say, to his father or mother, O father, the gift that is of me devoted to God, shall it profit thee? as it were an exclamation of surprise; you ought not to take it that you may not incur the guilt of sacrilege. Or, we may read it with this ellipsis, Whosoever shall say to his father, &c. he shall do the commandment of God, or shall fulfil the Law, or shall be worthy of life eternal.
Matthew 15:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) And thus through these arguments of your avarice, this youth shall Honour not his father or his mother. As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the support of parents by their children vain through your traditions, obeying the dictates of avarice.
Matthew 15:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, But without, reason do they worship we, teaching doctrines and commandments of men.
Matthew 15:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind.
Matthew 15:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds Murders, which are forbidden by that commandment of the Law, Thou shalt not kill; Adulteries, fornications, which are understood to be forbidden by that precept, Thou shalt not commit adultery; Thefts, forbidden by the command, Thou shalt not steal; False witness, by that, Thou shall not bear false witness against thy neighbour; Blasphemies, by that, Thou shalt not take the name of God in vain.
Matthew 15:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, But to eat with unwashen hands defileth not a man.
Matthew 15:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The great faith of this Chananæan woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but Have mercy on me; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a dœmon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, by a dæmon.
Matthew 15:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) And by this delay in answering, He shows us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; showing herein that the prayers of the Saints are necessary in order to obtain any thing, as it follows, And his disciples came unto him, saying, Send her away, for she crieth after us. (non occ.) And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.
Matthew 15:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them.
Matthew 15:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The sea near to which Jesus came signifies the turbid swellings of this world; it is the sea of Galilee when men pass from virtue to vice.
Matthew 15:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The dumb are they that do not praise God; the blind, they who do not understand the paths of life; the deaf, they that obey not; the lame, they that walk not firmly through the difficult ways of good works; the maimed, they that are crippled in their good works.
Matthew 15:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Ans.) It should be noted, that the Lord first removes their sicknessess, and after that feeds them; because sin must be first wiped away, and then the soul fed with the words of God.
Matthew 15:34-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The seven loaves are the Scripture of the New Testament, in which the grace of the Holy Spirit is revealed and given. And these are not as those former loaves, barley, because it is not with these, as in the Law, where the nutritious substance is wrapped in types, as in a very adhesive husk; here are not two fishes, as under the Law two only were anointed, the King, and the Priest, but a few, that is, the saints of the New Testament, who, snatched from the waves of the world, sustain this tossing sea, and by their example refresh us lest we faint by the way. Or, they sit down there on the grass, that the desires of the flesh may be controlled, here on the ground, because the earth itself is commanded to be left. Or, the mountain in which the Lord refreshes them is the height of Christ; there, therefore, is grass upon the ground, because there the height of Christ is covered with carnal hopes and desires, on account of the carnal; here, where all carnal lust is banished, the guests are solidly placed on the basis of an abiding hope; there, are five thousand, who are the carnal subjected to the five senses; here, four thousand, on account of the four virtues, by which they are spiritually fortified, temperance, prudence, fortitude, and justice; of which the first is the knowledge of things to be sought and avoided; the second, the restraining of desire from those things that give pleasure in the world; the third, strength against the pains of life; the fourth, which is spread over all the love of God and our neighbour. Both there, and here women and children are excepted, because in the Old and New Testament, none are admitted to the Lord who do not endure to the perfect man, whether through the infirmity of their strength, or the levity of their tempers. Both refreshings were performed upon a mountain, because the Scriptures of both Testaments commend the loftiness of the heavenly commands and rewards, and both preach the height of Christ. The higher mysteries which the multitudes cannot receive the Apostles discharge, and fill seven baskets, to wit, the hearts of the perfect which are enlightened to understand by the grace of the seven-fold Spirit. (Is. 11:2.) Baskets are usually woven of rushes, or palm leaves; these signify the saints, who fix the root of their hearts in the very fount of life, as a bulrush in the water, that they may not wither away, and retain in their hearts the palm of their eternal reward.
Matthew 15:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Otherwise; The sky is red and lowring; that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; Ye can therefore discern the face of the sky, but the signs of the times ye cannot. (interlin.) He says, Evil and adulterous generation, that is, unbelieving, having carnal, and not spiritual understanding.
Matthew 16:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As the Lord had left the Pharisees on account of their unbelief, so now He teaches His disciples to be on their guard against their doctrine; whence it follows, And when His disciples were come to the other side, they had forgotten to take bread.
Matthew 16:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) As much as to say; Why do ye think that I spake of earthly bread, for which ye ought not to have a thought, having beheld Me of so little make such abundant overplus?
Matthew 16:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) As much as to say, Do ye not understand the mystery, nor remember the miracle?
Matthew 16:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, When Jesus came into the coasts of Cæsarea Philippi. (ap. Anselm.) When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, And he asked his disciples, saying, Whom do men say that the Son of Man is?
Matthew 16:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.
Matthew 16:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) That is, shall not separate it from the love and faith of Me.
Matthew 16:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) It follows, And whatsoever thou shalt bind; that is, whomsoever thou shalt judge unworthy of forgiveness while he lives, shall be judged unworthy with God; and whatsoever thou shalt loose, that is, whomsoever thou shalt judge worthy to be forgiven while he lives, shall obtain forgiveness of his sins from God. (ap. Anselm.) This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the different members of the Church should have recourse, if ever they should have dissensions among them. But if there were many heads in the Church, the bond of unity would be broken. Some say that the words upon earth denote that power was not given to men to bind and loose the dead, but the living; for he who should loose the dead would do this not upon earth, but after the earth.
Matthew 17:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(e Bed. in Luc.) Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt than clothe thee as with a garment; (Isa. 49:18.) and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them. It follows, And there appeared unto them Moses and Elias talking with them.
Matthew 17:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(e Bed. in Luc.) Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt thou clothe thee as with a garment; (Isa. 49:18.) and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them. It follows, And there appeared unto them Moses and Elias talking with them.
Matthew 17:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in baptism, when the soul is raised again. For in the baptism of Christ is shown the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appealing in the figure of a dove, and the Father made known by the voice. In like manner in the transfiguration, which is the sacrament of the second regeneration, the whole Trinity appeared; the Father in the voice, the Son in the man, and the Holy Spirit in the cloud. It is made a question how the Holy Spirit was shown there in the dove, here in the cloud. Because it is His manner to mark His gifts by specific outward forms. And the gift of baptism is innocence, which is denoted by the bird of purity. But as in the resurrection, He is to give splendour and refreshment, therefore in the cloud are denoted both the refreshment and the brightness of the rising bodies. It follows, And when the disciples heard it, they fell on their faces, and feared greatly.
Matthew 17:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable.
Matthew 17:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.
Matthew 17:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary Submission, he adds an incident which instances Christ's power, and is submission; And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?
Matthew 17:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute, (i. e. head-money,) of their children, or of strangers?
Matthew 17:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Cæsar upon the Image of the invisible God.
Matthew 18:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Except ye be converted from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak, in your years, ye shall not enter into the kingdom of heaven; and since there is none other road to enter in, whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven; for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.
Matthew 18:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord had said, that it is better for him who gives offence, that a mill-stone be hanged about his neck, of which He now subjoins the reason, Woe unto the world from offences! i. e. because of offences. (interlin. 1 Cor. 11:19.) Or they must needs come because they are necessary, that is, useful, that by this mean they that are approved may be made manifest.
Matthew 18:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or otherwise; Because so great evils come of brethren being scandalized, Take heed that ye despise not one of these little ones. (ap. Anselm.) Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
Matthew 18:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.
Matthew 18:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Or, tell it to the whole Church, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, And if he will not hear the Church, let him by unto thee as an heathen, and a publican.
Matthew 18:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, Again I say unto you, that if two of you shall agree upon earth, whether in admitting a penitent, or casting out a forward person, touching any thing which they shall ask, any thing, that is, that is not against the unity of the Church, it shall be done for them by my Father which is in heaven. By saying, which is in heaven, He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, For where two or three are gathered together in my name, there am I in the midst of them.
Matthew 19:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, one flesh, that is in carnal connection.
Matthew 19:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He says this to the terror of him that would take her to wife, for the adulteress would have no fear of disgrace.
Matthew 19:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He laid His hands upon them while men held them, to signify that the grace of His aid was necessary.
Matthew 19:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) The Lord took occasion from this rich man to hold discourse concerning the covetous; Then said Jesus unto his disciples, Verily I say unto you, &c.
Matthew 19:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle's eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, by ceasing to love them.
Matthew 20:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.
Matthew 21:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm) Or, The owner of the beasts will straightway send them to be engaged for Christ's service.
Matthew 21:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm) Hereto is added the testimony of the Prophet, that it may be shown that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All this was done, that it might be fulfilled which was spoken by the Prophet; (Zech. 9:9.) to wit, Zacharias.
Matthew 21:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) And the meaning is, Blessed, that is, Glorious, is He that cometh, that is, is incarnate; in the name of the Lord; that is, of the Father, by glorifying Him. Again they repeat, Hosanna, that is, Save, I pray thee, and define whither they would bo saved, in the highest, that is in the heavenly, not in the earthly places.
Matthew 21:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) For in permitting His flesh to suffer that which properly pertains to flesh, He fore-shews His passion. Mark the earnest zeal of the active labourer, Who is said to have gone early into the city to preach, and to gain some to His Father.
Matthew 21:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.
Matthew 21:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Or, the Lord whom they killed, came immediately rising from the dead, and brought to an evil end those wicked husbandmen, and gave up His vineyard to other husbandmen, that is, to the Apostles.
Matthew 22:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Answered, that is, meeting their evil thoughts of putting Him to death.
Matthew 22:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, All things are now ready, i. e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.
Matthew 22:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace. (non occ.) There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, We know that Thou art true. Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, And teachest the way of God in truth. Thirdly, on the side of our neighbour, when through fear or affection any one withholds the truth; to exclude this they say, And carest for no man, for Thou regardest not the person of man.
Matthew 22:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Matthew 22:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
Or, with all thy heart, i.e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Matthew 22:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth.
Matthew 22:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) He concludes from this authority, If David then call Him Lord, how is He his son?
Matthew 23:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.
Matthew 23:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because it was clear who was the Father of all, by this which was said, Which art in Heaven, He would teach them who was the Master of all, and therefore repeats the same command concerning a master, Neither be ye called masters; for one is your Master, even Christ.
Matthew 23:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) Devour widows' houses, that is, your superstitions have this only aim, namely, to make a gain of the people that is put under you. (interlin. Luke 12:47.) Or, because the servant that knew his Lord's will and did it not, shall he beaten with many stripes.
Matthew 23:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin. Luke 12:47.) Or, because the servant that knew his Lord's will and did it not, shall he beaten with many stripes.
Matthew 23:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And lest their infatuation should go so far, that they should affirm that the gold was more holy than the temple, and the gift than the altar, He argues on another ground, that in the oath which is sworn by the temple and the altar is contained the oath by the gold or by the gift.
Matthew 23:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) For whoso swears by the creature that is subject, swears by the Divinity that rules over the creation.
Matthew 23:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.
Matthew 24:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.)c. But it is possible to maintain both applications of the passage, if only we will take this diffusion of Gospel preaching in a double sense. If we understand it of fruit produced by the preaching, and the foundation in every nation of a Church of believers in Christ, as Augustine (in the passage above quoted) expounds it, then it is a sign which ought to precede the end of the world, and which did not precede the destruction of Jerusalem. But if we understand it of the fame of their preaching, then it was accomplished before the destruction of Jerusalem, when Christ's disciples had been dispersed over the four quarters of the earth. Whence Jerome says, (Hieron. in loc.) I do not suppose that there remained any nation which knew not the name of Christ; for where preacher had never been, some notion of the faith must have been communicated by neighbouring nations.
Matthew 24:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As soon as the Lord has fortified the believers against the arts of Antichrist and his ministers, by showing that His coming would be public, He proceeds to show the order and method of His coming.
Matthew 24:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) For rare indeed is such faithful servant serving his Master for his Master's sake, feeding Christ's sheep not for lucre but for love of Christ, skilled to discern the abilities, the life, and the manner of those put under him, whom the Lord sets over, that is, who is called of God, and has not thrust himself in.
Matthew 25:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ap. Anselm.) Grief at their exclusion extorts from them a repetition of this title of Lord; they call not Him Father, whose mercy they despised in their lifetime.
Matthew 25:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.
Matthew 25:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord.) And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.
Matthew 25:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Faithful, because he appropriated to himself none of those things which were his lord's.
Matthew 25:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Under the figure of a sheep in Scripture is signified simplicity and innocence. Beautifully then in this place are the elect denoted by sheep.
Matthew 26:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Then the Evangelist lays before us the hidden springs and machinery by which the Lord's Passion was brought to pass.
Matthew 26:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.
Matthew 26:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it. (non occ.) He adds his distinctive appellation, Scarioth, for there was another Judas.
Matthew 26:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist having gone through the events preliminary to the Passion, namely, the announcement of it, the counsel of the Chief Priests, and the covenant for His betrayal, prosecutes the history in the order of events, saying, On the first day of unleavened bread.
Matthew 26:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen. (non occ.) Thise we must understand to be wheat bread, for the Lord compared Himself to a grain of wheat, saying, Except a corn fall into the ground &c. Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But for as much as Christ up to the very last day, to use the words of Chrysostom as above, (p. 886.) showed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened.
Matthew 26:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As the refreshment of the body is wrought by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the showing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together with the Blood.
Matthew 26:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words with you may refer to the greater part of them, and not necessarily to the whole.
Matthew 26:47-50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having said above that the Lord offered Himself of His own accord to His pursuers, the Evangelist proceeds to relate how He was seized by them.
Matthew 26:68 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord) Prophesy unto us is said in ridicule of His claim to be held as a Prophet by the people.
Matthew 27:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) To this day means to the time when the Evangelist was then writing.
Matthew 27:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.
Matthew 27:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.
Matthew 27:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Pilate is said to make this answer, Whether of the twain will ye that I release unto you? either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.
Matthew 27:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ. Aug. de Cons. Ev. iii. 9.) After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.
Matthew 27:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him. (ap. Anselm.) The shape of the cross seems also to signify the Church spread through the four quarters of the earth.
Matthew 27:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) God is said to have forsaken Him in death because He exposed Him to the power of His persecutors; He withdrew His protection, but did not break the union.
Matthew 27:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) When the Evangelist had finished the order of the Lord's Passion and death, he treats of His burial.
Matthew 28:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) That the fear of the Governor might not restrain them from this lie, they promise them impunity.
Mark 1:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.
Mark 1:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.
Mark 1:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For those things which men wonder at they soon divulge, for out of the abundance of the heart the mouth speaketh. (Mat. 12:24)
Mark 2:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, And the disciples of John and the Pharisees used to fast.
Mark 3:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And because He has already shown by an example that a devil cannot cast out a devil, He shows how he can be expelled, saying, No man can enter into a strong man's house, &c.
Mark 4:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower soweth the word.
Mark 4:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After having narrated the parable concerning the coming forth of the fruit from the seed of the Gospel, he here subjoins another parable, to show the excellence of the doctrine of the Gospel before all other doctrines. Wherefore it is said, And he said, Whereunto shall we liken the kingdom of God?
Mark 4:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For from the troubling of the sea there arises a certain sound, which appears to be its voice threatening danger, and therefore, by a sort of metaphor, He fitly commands tranquillity by a word signifying silence: just as in the restraining of the winds, which trouble the sea with their violence, He uses a rebuke. For men who are in power are accustomed to curb those, who rudely disturb the peace of mankind, by threatening to punish them; by this, therefore, we are given to understand, that, as a king can repress violent men by threats, and by his edicts sooth the murmurs of his people, so Christ, the King of all creatures, by His threats restrained the violence of the winds, and compelled the sea to be silent. And immediately the effect followed, for it continues, And the wind ceased, which He had threatened, and there arose a great calm, that is, in the sea, to which He had commanded silence.
Mark 5:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist added this, to show that she was of an age to walk. By her walking, she is shown to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.
Mark 6:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.
Mark 6:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.
Mark 6:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
Mark 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Lord indeed by the miracle of the loaves showed that He is the Creator of the world: but now by walking on the waves He proved that He had a body free from the weight of all sin, and by appeasing the winds and by calming the rage of the waves, He declared Himself to be the Master of the elements. Wherefore it is said, And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people.
Mark 6:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist, having shown the danger which the disciples had sustained in their passage, and their deliverance from it, now shows the place to which they sailed, saying, And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
Mark 7:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
GLOSS.a It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man. Meats therefore, since they do not reach the soul, cannot in their own nature defile a man; but an inordinate use of meats, which proceeds from a want of order in the mind, makes men unclean. But that meats cannot reach the mind, He shows by that which He adds, saying, But into the belly, and goeth out into the draught, purging all meats. This however He says, without referring to what remains from the food in the body, for that which is necessary for the nourishment and growth of the body remains. But that which is superfluous goes out, and thus as it were purges the nourishment, which remains.
Mark 7:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The meaning of which He points out, when He subjoins, for from within, out of the heart of men, proceed evil thoughts. And thus it appears that evil thoughts belong to the mind, which is here called the heart, and according to which a man is called good or bad, clean or unclean.
Mark 7:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non in Gloss. sed v. de Lyra in loc.) From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man's bed; fornications, which are unlawful connections between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one's neighbour; thefts, by which his goods are taken from him; covetousness, by which things are unjustly kept; wickedness, which consists in calumniating others; deceit, in overreaching them; lasciviousness, to which belongs any corruption of mind or body.
Mark 7:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.
Mark 7:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.
Mark 8:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the feeding of the multitude, the Evangelist proceeds to the giving sight to the blind, saying, And they come to Bethsaida, and they bring a blind man to him, and besought him to touch him.
Mark 9:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non in Gloss. sed ap. Chrys ubi sup.) He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.
Mark 9:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us. For in that he says, If thou canst do any thing, he shows that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, have compassion on us, to show the misery of the son, who suffered, and the father, who suffered with him. It goes on: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
Mark 9:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) By maimed He means, deprived of the help of some friend, for it is better to enter into life without a friend, than to go with him into hell.
Mark 10:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For a repetition of a saying of the Word, produces not weariness, but thirst and hunger; (Ecclus. 24:29) wherefore it is said, They that eat me shall yet be hungry, and they that drink me shall yet be thirsty; for the tasting of the honied words of wisdom yields all manner of savour to them who love her. Wherefore the Lord instructs His disciples over again; for it goes on, And he saith unto them, Whosoever shall put away his wife and marry another, committeth adultery upon her.
Mark 10:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Because the youth, on hearing the advice of our Saviour concerning the casting away of his goods, had gone away sorrowful, the disciples of Christ, who had already fulfilled the foregoing precept, began to question Him concerning their reward, thinking that they had done a great thing, since the young man, who had fulfilled the commandments of the law, had not been able to hear it without sadness. Wherefore Peter questions the Lord for himself and the others, in these words, Then Peter began to say unto him, Lo, we have left all, and have followed thee.
Mark 10:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) That is, He to whom suffering belongs; for the Godhead cannot suffer. Shall be delivered, that is, by Judas, unto the Chief Priests, and unto the Scribes, and they shall condemn him to death; judging Him to be guilty of death; and shall deliver him to the Gentiles, that is, to Pilate the Gentile.
Mark 10:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(interlin.) And his soldiers shall mock him, and shall spit upon him, and scourge him, and put him to death.
Mark 11:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10) From this wicked design, however, they were kept back for a time solely by fear. Wherefore it is added, For they feared him, because all the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes and Pharisees, as is said elsewhere.
Mark 12:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the Lord had closed the mouths of His tempters by a wise question, He next shows their wickedness in a parable; wherefore it is said: And he began to speak unto them by parables. A certain man planted a vineyard.
Mark 12:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After that our Lord has prudently escaped the crafty temptation of the Pharisees, it is shown how He also confounds the Sadducees, who tempt Him; wherefore it is said: Then come unto him the Sadducees, which say there is no resurrection.
Mark 12:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) That is, because they contradicted the Scriptures, and derogated from the power of God.
Mark 12:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After that the Lord confuted the Pharisees, and the Sadducees, who tempted Him, it is here shown how He satisfied the Scribe who questioned Him; wherefore it is said, And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
Mark 12:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The words which are added, And with all thy strength, may be referred to the bodily powers.
Mark 12:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) It goes on: And the second is like, namely this, Thou shalt love thy neighbour as thyself.
Mark 12:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Thus then the Lord concludes from what has gone before the doubtful question. For from the foregoing words of David it is proved that Christ is the Lord of David, but according to the saying of the Scribes, it is proved that He is his son. And this is what is added, David himself then calls him Lord, how is he then his son? (non occ.) Namely, because they saw that He answered and put questions wisely.
Mark 13:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Another anxiety might also arise in the breasts of the disciples. Lest therefore after hearing that they were to be brought before kings and rulers, they should fear that their want of science and eloquence should render them unable to answer, our Lord consoles them by saying, But when they shall lead you and deliver you up, take no thought beforehand what ye shall speak, but whatsoever shall be given you in that hour, that speak ye.
Mark 13:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After speaking of the things which were to happen before the destruction of the city, the Lord now foretells those which happened about the destruction itself of the city, saying, But when ye shall see the abomination of desolation standing where it ought not, (let him that readeth understand.) (Non in Gloss. sed ap. Theoph.) Or rather went out of their own accord, being led by the Holy Ghost.
Mark 13:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on, And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house; for it is a desirable thing to be saved even naked from such a destruction.
Mark 13:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
It goes on: But woe to them that are with child, and to them that give suck in those days. (non occ.) Again, after having mentioned this double impediment to flight, which might arise either from the desire of taking away property, or from having children to carry, He touches upon the third obstacle, namely, that coming from the season; saying, And pray ye that your flight be not in the winter.
Mark 14:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After that the Lord had foretold the offence of His disciples, the Evangelist gives an account of His prayer, in which He is supposed to have prayed for His disciples; and first describing the place of prayer, he says, And they came to a place which was named Gethsemane.
Mark 14:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The Evangelist had related above how our Lord had been taken by the servants of the Priests, now he begins to relate how He was condemned to death in the house of the High Priest: wherefore it is said, And they led Jesus away to the High Priest.
Mark 15:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Which indeed he was accustomed to do, to obtain favour with the people, and above all, on the feast day, when the people of the whole province of the Jews flocked to Jerusalem.
Mark 15:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
And that the wickedness of the Jews might appear the greater, the enormity of the sin of the robber, whom they preferred to Christ, is next described. Wherefore there follows: And there was one Barabbas, who lay bound with them that had made insurrection with him, who had committed murder in the insurrection. In which words their wickedness is shown both from the heinousness of his signal crime, in that he had committed murder, and from the way in which he did it, because he had in doing it raised a sedition and disturbed the city, and also because his crime was notorious, for he was bound with seditious persons. It goes on: And the multitude, when it had come up, began to desire him to do as he had ever done unto them.
Mark 15:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the condemnation of Christ, and the insults heaped upon Him when He was condemned, the Evangelist proceeds to relate His crucifixion, saying, And led him out to crucify him.
Mark 15:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
After the Evangelist has related the Passion and the death of Christ, he now goes on to mention those things which followed after the death of our Lord. Wherefore it is said: And the veil of the temple was rent in twain from the top to the bottom.
Mark 15:42-43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) After the passion and death of Christ, the Evangelist relates His burial, saying, And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathæa.
Mark 16:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ord. ex Bedâ.) For these religious women after the burial of the Lord, as long as it was lawful to work, that is, up to sunset, prepared ointment, as Luke says. (Luke 23:56) And because they could not finish their work from the shortness of the time, when the sabbath was over, that is, at sunset, as soon as the time for working came round again, they hastened to buy spices, as Mark says, that they might go in the morning to anoint the body of Jesus. Neither could they come to the sepulchre on the evening of the sabbath, for night prevented them. Wherefore it goes on: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
Mark 16:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His resurrection, saying,1 For the last time he appeared unto the eleven as they sat at meat. (Acts 1:4, 9)
Obadiah 1:1 — Unknown work
He joins himself with the other prophets, those who spiritually heard a divine sentence against the Edomites.