Mateus 13
Jerome · Comentário Patrístico (catena)
Mateus 13:1
[(as quoted by Aquinas, AD 1274)] For it must be considered, that the multitude could not enter into the house to Jesus, nor be there where the Apostles heard mysteries; therefore the Lord in mercy to them departed out of the house, and sat near the sea of this world, that great numbers might be gathered to Him, and that they might hear on the sea shore what they were not worthy to hear within; And great multitudes were gathered unto him, so that he went into a ship, and sat down, and all the people stood on the shore. — Catena Aurea by Aquinas
Mateus 13:1
On that day Jesus went out of the house and sat by the sea. And great crowds gathered around him, so that he got into a boat and sat down. And the whole crowd stood on the beach. The people couldn't enter Jesus' house or be where the apostles were hearing the mysteries. Therefore, the compassionate and merciful Lord goes out of his house and sits by the sea of this world, so that great crowds gather around him and hear on the beach what they do not deserve to hear inside. He got into a boat and sat down, and the whole crowd stood on the beach. Jesus is in the midst of the waves, tossed to and fro by the sea, and in his majesty he approaches his boat to draw near to the land. But the people, not enduring the danger, nor surrounded by temptations that they could not bear, stand firmly on the shore in order to hear what is said. — Commentary on Matthew
Mateus 13:2
[(as quoted by Aquinas, AD 1274)] Jesus is in the midst of the waves; He is beaten to and fro by the waves, and, secure in His majesty, causes His vessel to come nigh the land, that the people not being in danger, not being surrounded by temptations which they could not endure, might stand on the shore with a firm step, to hear what was said. — Catena Aurea by Aquinas
Mateus 13:2
The people were unable to enter Jesus' house, nor could they be present when the apostles heard the mysteries. For that reason the compassionate and merciful Lord goes out of the house. He sits by the seaside of this world so the crowds may gather about him and hear along the shore what they were not entitled to hear inside. "So that he got into a boat and sat down. And all the crowds stood on the shore." Jesus was in the boat as it was being buffeted here and there by the waves of the sea. Secure in his majesty, he made the boat approach the land. And the people, sensing no danger or insurmountable odds, stood in rapt attention on the shore to hear his words. — COMMENTARY ON MATTHEW 2.13.2
Mateus 13:3
(Verse 3.) And he spoke many things to them in parables, saying: The crowd is not of one mind, but of various desires in each person. Therefore, he speaks to them in many parables, so that they may receive different teachings according to their various desires. And it should be noted that he did not speak all things to them in parables, but many. For if he had said everything in parables, the people would have left without benefit. He mixes the clear with the obscure, so that through what they understand, they may be provoked to understand those things which they do not understand. — Commentary on Matthew
Mateus 13:3
The crowd is not of a single mentality, for each person has a different frame of mind. He therefore speaks to them in many parables so they may receive different teachings depending on their frame of mind. Further, it should be noted that he did not speak everything to them in parables, but many things. For if he spoke everything to them in parables, the people would go away without gaining anything. Jesus mixes what is clear with what is obscure, so that through the things they understand they may be drawn toward the knowledge of the things they do not understand. — COMMENTARY ON MATTHEW 2.13.3
Mateus 13:3
[(as quoted by Aquinas, AD 1274)] By this sower is typified the Son of God, who sows among the people the word of the Father. Or, He was within while He was yet in the house, and spake sacraments to His disciples. He went therefore forth from the house, that He might sow seed among the multitudes. Note that this is the first parable that has been given with its interpretation, and we must beware where the Lord expounds His own teachings, that we do not presume to understand any thing either more or less, or any way otherwise than as so expounded by Him. — Catena Aurea by Aquinas
Mateus 13:3
[(as quoted by Aquinas, AD 1274)] And it is to be noted, that He spake not all things to them in parables, but many things, for had He spoken all things in parables, the people would have departed without benefit. He mingles things plain with things dark, that by those things which they understand they may be incited to get knowledge of the things they understand not. The multitude also is not of one opinion, but of divers wills in divers matters, whence He speaks to them in many parables, that each according to their several dispositions may receive some portion of His teaching. — Catena Aurea by Aquinas
Mateus 13:3
He was indoors, staying at the house, where he spoke to the disciples about that which is holy. He who sows the word of God then went out of his house that he might sow among the crowds. This means that the sower who sows is the Son of God the Father, sowing the word among the ordinary people. Note too that this is the first parable that was given with an interpretation. Furthermore, whenever the Lord speaks to his disciples and answers their questions indoors, he sows words that give us to understand nothing more or less or other than what he has accurately explained. — COMMENTARY ON MATTHEW 2.13.3
Mateus 13:4
(Version 4.) Behold, he who sows went out to sow. And while he was sowing, he was inside, at home, speaking to the disciples the mysteries. Therefore, he who sows the word of God went out from his house, in order to sow in the crowds. But this sower who sows is signified to be the Son of God, and to sow the word of the Father among the people. And at the same time, observe that this is the first parable, which is placed with its interpretation. And beware that wherever the Lord explains his words and is asked by the disciples to explain inwardly, we should not want to understand anything else, or anything more, or anything less, than what was explained by him. — Commentary on Matthew
Mateus 13:5-8
(Verse 5 and following) Some fell by the wayside: and the birds of the air came and devoured them. Others fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil. But when the sun rose, they were scorched. And since they had no root, they withered away. Others fell among thorns, and the thorns grew up and choked them. Others fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. Valentinus uses this parable to prove his heresy, introducing three natures: spiritual, natural or animal, and earthly; while there are actually four: one by the wayside, another rocky, a third full of thorns, and a fourth of good soil. We postpone the interpretation of it for a while with the disciples, wanting to hear privately what is said. — Commentary on Matthew
Mateus 13:5-8
[(as quoted by Aquinas, AD 1274)] This parable Valentinus lays hold of to establish his heresy, bringing in three different natures; the spiritual, the natural or the animal, and the earthly. But there are here four named, one by the wayside, one stony, one thorny, and a fourth the good ground. — Catena Aurea by Aquinas
Mateus 13:9
[(as quoted by Aquinas, AD 1274)] And we are excited to the understanding of His words, by the advice which follows, He that hath ears to hear, let him hear. — Catena Aurea by Aquinas
Mateus 13:9
(Verse 9.) He who has ears to hear, let him hear. We are prompted to understand these sayings whenever we are moved by these words. — Commentary on Matthew
Mateus 13:10
[(as quoted by Aquinas, AD 1274)] We must enquire how they could come to Him at that time when Jesus was sitting in the ship; we may understand that they had at the first entered into the ship, and standing there, made this enquiry of Him. — Catena Aurea by Aquinas
Mateus 13:10
The question may be raised as to how the disciples came up to Jesus when he was sitting in the boat. Perhaps we should understand by this that they had gotten into the boat with him a short while before and were now standing there asking him to interpret the parable. — COMMENTARY ON MATTHEW 2.13.10
Mateus 13:10-11
(Verse 10, 11.) And the disciples came and said to him, 'Why do you speak to them in parables?' He answered them, 'To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.' It is necessary to inquire how the disciples approach him while Jesus is sitting in the boat, unless it is understood that they had recently boarded the boat with him and there, standing, were asking about the interpretation of the parable. — Commentary on Matthew
Mateus 13:12
[(as quoted by Aquinas, AD 1274)] Or, To the Apostles who believe in Christ there is given, but from the Jews who believed not on the Son of God there is taken away, even whatever good they might seem to have by nature. For they cannot understand any thing with wisdom, seeing they have not the head of wisdom. — Catena Aurea by Aquinas
Mateus 13:12
(Verse 12.) For whoever has, more will be given to him, and he will have an abundance; but whoever does not have, even what he has will be taken away from him. Those who have the ability to judge are given more, and those who do not have it, lose even what they seem to have: but what the apostles have in Christ, namely faith, is granted to them even if they have fewer virtues. But to the Jews who do not believe in the Son of God, even what good they possess by nature is taken away. For those who do not have wisdom, they cannot understand anything wisely. — Commentary on Matthew
Mateus 13:13-14
(Verse 13, 14.) Therefore, I speak to them in parables, because seeing, they do not see, and hearing, they do not hear, nor do they understand; so that the prophecy of Isaiah may be fulfilled in them, which says: You will indeed hear but never understand, and you will indeed see but never perceive. This applies to those who stand on the shore and are separated from Jesus, and despite the loud noise of the waves, they do not hear what is being said clearly; and the prophecy of Isaiah is fulfilled in them: You will indeed hear but never understand, and you will indeed see but never perceive (Isaiah 6:9). These things are prophesied about the crowds, which stand on the shore, and do not deserve to hear the word of God. Let us therefore approach with the disciples to Jesus, and let us ask him for the explanation of the parable, lest we seem to have ears and eyes in vain with the crowds. — Commentary on Matthew
Mateus 13:13-14
[(as quoted by Aquinas, AD 1274)] This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves heard not distinctly what was said. — Catena Aurea by Aquinas
Mateus 13:15
(Verse 15) For the heart of this people has become fat, and with their ears they have heard heavily. They see without seeing, and hear without hearing. For the heart of this people has become fat, and with their ears they have heard heavily. And lest we think that the thickness of the heart and the heaviness of the ears are natural, not voluntary, he adds the fault of their own judgment and says: And they closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I heal them. But blessed are your eyes, for they see: and your ears, for they hear. For amen I say to you, many prophets and just men have desired to see the things that you see, and have not seen them, and to hear the things that you hear and have not heard them. — Commentary on Matthew
Mateus 13:15
He gives reasons why seeing they do not see and hearing they do not hear. He says, "The heart of this people has been hardened … and with their ears they have been hard of hearing." And lest we think that their hardness of heart and hearing are natural and not voluntary, Jesus alludes to the fault of the will and says, "They have closed their eyes, lest at any time they see with their eyes, and hear with their ears, and understand with their mind, and be converted, and I heal them." Therefore with closed eyes they who are unwilling to perceive the truth hear in parables and in riddles. — COMMENTARY ON MATTHEW 2.13-15
Mateus 13:15
[(as quoted by Aquinas, AD 1274)] And that we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, For they have shut their eyes. — Catena Aurea by Aquinas
Mateus 13:16
[(as quoted by Aquinas, AD 1274)] If we had not read above that invitation to his hearers to understand, when the Saviour said, He that hath, ears to hear let him hear, we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ's sacraments, and those ears of which Isaiah speaks, The Lord hath given me an ear. (Is. 50:4) — Catena Aurea by Aquinas
Mateus 13:16
(Verse 16) But blessed are your eyes, for they see; and your ears, for they hear. Unless we had read above about auditors called to understanding, with the Savior saying: "He who has ears to hear, let him hear," we would now think that the eyes and ears that receive blessedness are understood as bodily (or physical). But to me, those blessed eyes seem to be the ones that can recognize the sacraments of Christ, and those ears that Jesus commanded to be lifted up on high so that they may behold the gleaming wheat fields (John 4:9); and those blessed ears of which Isaiah speaks: "The Lord has opened my ear" (Isaiah 50:5). — Commentary on Matthew
Mateus 13:17
[(as quoted by Aquinas, AD 1274)] This place seems to be contradicted by what is said elsewhere. Abraham rejoiced to see my day, and he saw it, and was glad. (John 8:56) But He said not, 'The Prophets and the just men,' but many; for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your will, and eating with Him. — Catena Aurea by Aquinas
Mateus 13:17
It seems that what he said elsewhere runs counter to this point: "Abraham desired to see my day. He saw it and rejoiced." He did not say all the prophets and righteous people desired to see what you see, but many. Among many it may be that some see and some do not see, although in our interpretation we seem to be making a distinction between the merits of the saints. Therefore Abraham saw dimly as though in a mirror, but you now have and hold your Lord and question him freely and eat with him. — COMMENTARY ON MATTHEW 2.13.17
Mateus 13:17-18
(Verse 17, 18.) Truly I say to you, many prophets and righteous men desired to see what you see, and did not see; and to hear what you hear, and did not hear. Therefore, listen to the parable of the sower. It seems that this passage is contrary to what is said elsewhere: Abraham desired to see my day, and he saw it, and rejoiced (John 8:56). However, it is not said that all the prophets and righteous men desired to see what you see, but many. Among many, it can happen that some have seen it, while others have not seen it: although even in this interpretation is dangerous, as we seem to make any discretion among the merits of the saints. Therefore Abraham saw in an enigma, he did not see in form: but you hold him in the present, and you have your Lord, and you question him at will, and you dine with him. — Commentary on Matthew
Mateus 13:18-19
"The wicked one comes and snatches away what has been sown in his heart." The wicked one snatches away the good seed. You must also understand that it was sown in the heart. The diversity of soils stands for the diversity of the souls of believers. "And when trouble and persecution come because of the word, he at once falls away." Notice what was said: "He at once falls away." Hence there is some distance between the one who is constrained by many troubles and sufferings to deny Christ and the one who in the face of persecution immediately falls away and succumbs. — COMMENTARY ON MATTHEW 2.13.19-21
Mateus 13:19
(Verse 19.) Everyone who hears the word of the kingdom and does not understand it. By saying this beforehand, he exhorts us to listen more attentively to what is being said. — Commentary on Matthew
Mateus 13:20-21
He comes, the wicked one, and snatches away what was sown in his heart; this is the one who was sown along the path. And as for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. The wicked one snatches away the good seed. And understand at the same time what was sown in the heart, and the diversity of the soil of the souls of believers. But in fact, through tribulation and persecution, he is continuously stumbled because of the word. Pay attention to what has been said, he is continuously stumbled. Therefore, there is some distance between him who is compelled to deny Christ by many tribulations and punishments, and him who is immediately stumbled and falls at the first persecution. — Commentary on Matthew
Mateus 13:21
[(as quoted by Aquinas, AD 1274)] Note that which is said, is straightway offended. There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away... — Catena Aurea by Aquinas
Mateus 13:22
[(as quoted by Aquinas, AD 1274)] of which He proceeds to speak, That which is sown among thorns. To me He seems here to express figuratively that which was said literally to Adam; Amidst briers and thorns thou shalt eat thy bread, (Gen. 3:18) that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns. And it is elegantly added, The deceitfulness of riches choke the word; for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues. — Catena Aurea by Aquinas
Mateus 13:22
(Verse 22) But he who was sown among thorns, this is the one who hears the word, and the anxiety of this world and the deceitfulness of riches choke the word, and it becomes unfruitful. It seems to me that even that which is said literally to Adam, 'Among thorns and thistles you shall eat bread' (Gen. III, 18), signifies mystically that whoever devotes themselves to the pleasures and concerns of this world, shall eat heavenly bread and true food among thorns. And he elegantly added: the fallacy of wealth suffocates the word. For wealth is beguiling, promising one thing and doing another. Its possession is slippery, as it is carried here and there, and those who have it, either with an unsteady step, abandon it, or those who do not have it, seek to obtain it. Hence, the Lord declares it difficult for the rich to enter the kingdom of heaven, as wealth suffocates the word of God and softens the rigor of virtues. — Commentary on Matthew
Mateus 13:23
[(as quoted by Aquinas, AD 1274)] (vid. Cyp. Tr. iv. 12.) Or, The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock. — Catena Aurea by Aquinas
Mateus 13:23
(Verse 23) But he who was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit: one hundredfold, sixtyfold, and thirtyfold. As for the bad soil, there were three types: along the path, rocky places, and thorny areas. Likewise, on good soil, there is a threefold diversity: a hundredfold, sixtyfold, and thirtyfold fruits. And in both the bad and the good soil, the substance does not change, but the will does: both the hearts of unbelievers and believers are the ones that receive the seed. He came, he says, the evil one, and snatches away what is sown in his heart; and second and third, here is, he says, the one who hears the word. In the explanation of the good land also, this is the one who hears the word. Therefore, first we must hear, then understand, and after understanding, produce the fruits of teachings, and produce either a hundredfold, or sixtyfold, or thirtyfold, of which we have spoken more fully in the book against Jovinian, and now we briefly summarize: A hundredfold for virgins, sixtyfold for widows and the continent, thirtyfold for chaste marriage. For honorable are marriage and a pure bed (Heb. XXXI, 3, 4). Some of our people refer the hundredth fruit to the martyrs: if this is so, the holy union of marriage is excluded from the good fruit. — Commentary on Matthew
Mateus 13:23
[(as quoted by Aquinas, AD 1274)] (Ep. 48. 2.) For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginitya. — Catena Aurea by Aquinas
Mateus 13:23
"And the one sown upon good ground is he who hears the word, understands it and bears fruit." Even as on bad ground there were three diverse situations (by the path, upon rocky ground and among thorns), so too on good ground the diversity is of three types: fruit of one hundredfold, sixtyfold and thirtyfold. Both in one and the other there is a change that takes place in the will, not in the nature itself. In both the unbelievers and believers it is the heart that receives the seed. "The wicked one comes," he says, "and snatches away what has been sown in his heart." In the second and third cases, he says, "That is he who hears the word." In the explanation of the good ground, he is the one who hears the word. First we must listen, then understand; after understanding, we must bear the fruits of good teaching and yield fruit either one hundredfold, sixtyfold or thirtyfold. — COMMENTARY ON MATTHEW 2.13.23
Mateus 13:23
[(as quoted by Aquinas, AD 1274)] And it is to be noted, that as in the bad ground there were three degrees of difference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty-fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed; as in the first case He said, Then cometh the wicked one, and carrieth off that which is sown in the heart; and in the second and third case of the bad soil He said, This is he that heareth the word. So also in the exposition of the good soil, This is he that heareth the word. Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty. — Catena Aurea by Aquinas
Mateus 13:24
(Verses 24 onwards) He proposed another parable to them, saying: The kingdom of heaven is like a man who sowed good seed in his field. But while people were sleeping, his enemy came and sowed weeds among the wheat, and went away. When the plants sprouted and produced grain, then the weeds also appeared. So the servants of the householder came and said to him: Master, did you not sow good seed in your field? And so, where does it get the weeds? And he said to them: An enemy has done this. The servants said to him: Do you want us to go and gather them up? And he said: No, lest while you gather up the weeds, you root up the wheat with them. Allow both to grow together until the harvest, and at harvest time I will say to the reapers: Gather up first the weeds, and bind them in bundles to burn them; but gather the wheat into my barn. This is the second parable with its interpretation not immediately stated, but delivered after other parables were interjected. For here it is proposed, and afterwards the crowds having been dismissed, they come to his house, and his disciples come up to him, asking: Explain to us the parable of the weeds of the field, and the rest. Therefore, we ought not to seek with hasty desire of understanding before his knowledge, what is to be explained by the Lord. — Commentary on Matthew
Mateus 13:24
[(as quoted by Aquinas, AD 1274)] He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not 'a second parable,' but another; for had He said 'a second,' we could not have looked for a third; but another prepares us for many more. — Catena Aurea by Aquinas
Mateus 13:25
[(as quoted by Aquinas, AD 1274)] The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, Up, Lord, and let not man have the upper hand. (ver. 19) Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics. — Catena Aurea by Aquinas
Mateus 13:25
Understand that the men who are asleep are the leaders of the Churches. Do not welcome servants of the household of the father except for the angels, who daily see the Father's face (Matt. XVIII). But the devil is called the enemy of man because he stopped being God. And it is written of him in the ninth psalm: Arise, O Lord, let not man prevail (Psalm IX, 20). Therefore, let the one who is placed over the Church not sleep, lest through his negligence the enemy sows weeds, that is, the dogmas of heretics. — Commentary on Matthew
Mateus 13:28
As I said before, we must adapt our faith to those things that the Lord explained. Those things which he did not mention and which he left to our intelligence will be briefly touched on here. Think of those who were asleep as signifying the teachers of the different churches. Think of the householder's servants as none other than the angels who daily look upon the Father's face. Think of the enemy who sowed the weeds as the devil because he wanted to be a god. — COMMENTARY ON MATTHEW 2.13.37
Mateus 13:29
But what is said, 'Lest while you gather up the tares, you root up also the wheat together with them,' gives place to repentance, and we are warned not to cut off our brother immediately, because it may happen that he who is corrupt in his understanding today, may tomorrow begin to be sound and to defend the truth. — Commentary on Matthew
Mateus 13:29
[(as quoted by Aquinas, AD 1274)] For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is to-day corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, Lest in gathering together the tares ye root out the wheat also. — Catena Aurea by Aquinas
Mateus 13:29
[(as quoted by Aquinas, AD 1274)] But this seems to contradict that command, Put away the evil from among you. (1 Cor. 5:13) For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call 'lolium') so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt. — Catena Aurea by Aquinas
Mateus 13:30
The words the Lord spoke—"Lest gathering the weeds you root up the wheat along with them"—leave room for repentance. We are advised not to be quick in cutting off a fellow believer, for it may happen that one who has been corrupted today by evil may recover his senses tomorrow by sound teaching and abide by the truth. And that which follows, "Let both grow together until the harvest," seems to be contrary to the other precept: "Put away evil from your midst," whereby there must be no fellowship with those who are called believers but who are adulterers and fornicators. If uprooting is forbidden and patience must be kept until harvest time, how are some people to be removed from our midst? Between wheat and weeds there is something called darnel, when the plant is in its early growth and there is no stalk yet. It looks like an ear of corn, and the difference between them is hardly noticeable. The Lord therefore advises us that we should not be quick to judge what is doubtful but should leave judgment up to God. So when the day of judgment comes, he may not cast out from the body of saints those who are suspected of misdeeds but those who are obviously guilty. As to his words that the bundles of weeds are to be consigned to the fire and the wheat is to be gathered in the barn, it is clear that all heretics and hypocrites are to be burned in the fires of hell. But the holy ones, who are called wheat, are to be gathered up in barns—that is to say, heavenly mansions. — COMMENTARY ON MATTHEW 2.13.29-30
Mateus 13:30
[(as quoted by Aquinas, AD 1274)] In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions. — Catena Aurea by Aquinas
Mateus 13:30
Also that which follows: 'Allow both to grow until the harvest,' seems to be contrary to this precept: 'Take away the evil from among you'; and there is to be no fellowship with those who are called brethren, and are adulterers and fornicators. For if eradication is prohibited, and patience must be maintained until the harvest, how are certain ones to be expelled from among us? Between wheat and weeds, which we call darnel, as long as it is grass and the stem has not yet come to the ear, there is a great similarity, and in distinguishing, either no difference or a very difficult one. Therefore, the Lord warns us not to quickly pronounce judgment when there is any ambiguity, but to reserve the judgment of God: so that when the day of judgment comes, he may expel not suspicion of crime, but a clear guilt from the assembly of the saints. But what he said, that the bundles of weeds are to be burned with fire, and the wheat is to be gathered into barns, it is clear that the heretics and hypocrites are to be burned with the fires of hell; but the saints who are called wheat are to be received into the barns, that is, the heavenly mansions. — Commentary on Matthew
Mateus 13:31
(Verse 31.) He proposed another parable to them, saying: The Lord was sitting in a boat, and the crowd stood on the shore: those far away, the disciples closer, could hear. He presents them with another parable, about a rich head of the household who invited guests and provided them with various foods according to the nature of their appetite. Therefore, in the previous parable, He did not say 'another' but 'another one'. For if He had said 'another', we could not expect a third; instead, He said 'another one', so that more would follow. — Commentary on Matthew
Mateus 13:31
The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field—that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches. — COMMENTARY ON MATTHEW 2.13.31
Mateus 13:31-32
[(as quoted by Aquinas, AD 1274)] The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, The kingdom of God shall be taken from you. (Mat. 21:43.) It is the kingdom of heaven thus understood which is likened to a grain of mustard seed. The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself, who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast? Which is the least of all seeds. The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds. For the dogmas of Philosophers when they have grown up, show nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. Brit the Gospel preaching; though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. (Ps. 55:6.) — Catena Aurea by Aquinas
Mateus 13:32
I believe that the branches of the gospel tree that grew from the grain of mustard seed signify the different teachings whereon each one of the birds mentioned perches. Let us also take on the feathers of a dove so that, flying to the higher parts, we may dwell on the branches of this tree and make nests for ourselves from the different doctrines and, fleeing from earthly things, hasten to heavenly things.Many people read that the grain of mustard seed is the smallest of all seeds. They read what the disciples say in the Gospel: "Lord, increase our faith," and the answer given to them by the Savior: "Truly, I say to you, if you have faith even like a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move." They wonder whether an apostle would ask for a small faith or they doubt the Lord concerning what he has to say about small faith. Yet Paul the apostle makes an even greater comparison than faith to a grain of mustard. In fact, what does he say? "If I have all faith so as to move mountains, yet do not have charity, I am nothing." — COMMENTARY ON MATTHEW 2.13.31
Mateus 13:32
(Verse 32) The kingdom of heaven is like a mustard seed, which a man took and sowed in his field. It is the smallest of all seeds, but when it has grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches. It should not be a burden to the reader if we present all the parables. For those things that are obscure should be explained more fully, lest they be more entangled by excessive brevity than expounded. The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life; and of which it is said to the Jews: The kingdom of God will be taken away from you, and given to a nation producing its fruits (Matthew 21:43). Therefore, the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. The man who sows in his field is understood by many as the Savior, who sows in the hearts of believers. By others, the man himself who sows in his field, that is, in himself and in his own heart. Who is this who sows, if not our understanding and our soul, who, receiving the grain of preaching, and nurturing the seed with the moisture of faith, causes it to sprout in the field of his own heart? The preaching of the Gospel is the least of all disciplines. Indeed, for the first doctrine has no faith in the truth, preaching man as God, God as dead, and the scandal of the cross. Compare such doctrine with the dogmas of philosophers and their books, the splendor of eloquence and the composition of speeches, and you will see how much smaller it is than the other seeds of the Gospel. But when it grows, it demonstrates nothing biting, nothing vivid, nothing vital, but all flabby and withered, and soft, it boils in vegetables, and in herbs, which quickly wither and fall. However, this preaching, which seemed small at first, when it is sown either in the soul of the believer or in the whole world, does not rise in vegetables, but grows into a tree: so that the birds of the sky (which we must understand as either the souls of believers or the strengths owned by God's service) come and dwell in its branches. The branches of the evangelical tree, which have grown from the mustard seed, are diverse in doctrines, on which each of the aforementioned birds rests. Let us also assume the wings of the dove (Ps. LIV), so that, flying towards higher things, we may be able to dwell in the branches of this tree, and make nests for ourselves of teachings, fleeing earthly things and hastening towards heavenly things. Many, reading the smallest seed of mustard, and what is said in the Gospel by the disciples: 'Lord, increase our faith' (Luke XVII, 6), and the Savior answers them: 'Amen I say to you, if you have faith like a grain of mustard seed, and you say to this mountain, move from this place, it will move,' they think the apostles are either seeking little faith or doubting the Lord about little faith; whereas the apostle Paul considers faith compared to a grain of mustard seed to be very great. For what does he say? If I have faith to move mountains, but do not have love, it profits me nothing (I Cor. XIII, 2). Therefore, what the Lord said about faith being able to move mountains, the Apostle teaches can be done with complete faith. — Commentary on Matthew
Mateus 13:33
The woman who took the yeast and mixed it with three measures of flour until the whole batch of dough was fermented signifies to me either the apostolic preaching or the church, which is made up of different nations. She takes the yeast—namely, the knowledge and understanding of the Scriptures—and mixes it with three measures of flour so that the spirit, soul and body blended into one might not differ from each other but intermingle, obtaining from the Father whatever they ask for. This point is examined also elsewhere. We read in Plato, and it is the teaching of famous philosophers, that there are three passions in the human soul: one, which we may interpret as rational; another, which we call full of anger or irascible; a third, which we call desire. This great philosopher believed that our rational part resides in the brain, anger in the gall bladder and desire in the liver. Therefore, if we accept the evangelical yeast of sacred Scripture that we spoke about, the three passions of the human soul are blended into one, so that in reason we possess prudence, in anger we possess hatred toward vice, in desire the aspiration for virtue. And this all happens through the gospel teaching that holy mother, the church, offers us. — COMMENTARY ON MATTHEW 2.13.33
Mateus 13:33
[(as quoted by Aquinas, AD 1274)] The 'satum' is a kind of measure in use in Palestine containing one modius and a half. Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves. Or otherwise; We read in Plato that there are three parts in the soul, reason, anger, and desire; (R. P. iv. 439. λογιστιχὸν, ἐχιδνμπτιχὸυ, θνμοειδὲς) so we also if we have received the evangelic leaven of Holy Scripture, may possess in our reason prudence, in our anger hatred against vice, in our desire love of the virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us. I will further mention an interpretation of some; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit; which when it has fermented into one lump, brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation; but parables and doubtful solutions of dark things, can never bestow authority on dogmas. — Catena Aurea by Aquinas
Mateus 13:33
(Verse 33.) And he spoke another parable to them. The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until it was all leavened. The stomachs of different people are different: some are pleased with bitter, some with sweet, some with more harsh, and some with more gentle foods. Therefore, as we have already said, the Lord presents various parables, so that there may be different remedies according to the varieties of wounds. That woman, who took the leaven and hid it in three measures of flour until it was all leavened, seems to me to be the apostolic preaching or the Church, which is gathered from diverse nations. She takes the leaven, namely the knowledge and understanding of the Scriptures, and hides it in three measures of flour, so that the spirit, soul, and body, brought together as one, do not disagree with one another; but when two or three come together, they obtain from the Father whatever they ask for (Matthew 18). This place is being discussed, and in another way. We read in Plato, and the common teaching of philosophers is that there are three passions in the human soul: the rational, which we can interpret as reason; the spirited, which we can call full of anger or irascible; the appetitive, which we name concupiscible. And that philosopher thinks that our reason dwells in the brain, anger in the gall, and desire in the liver. And so, if we accept the fermentum of the Evangelical holy Scriptures, about which it was said above, the three human passions will be brought together into one, so that we may possess prudence in reasoning: in anger, hatred against vices; in desire, longing for virtues; and all this will be accomplished through the Gospel teaching, which our mother Church has provided for us. I will also mention a third interpretation for some, so that the curious reader may choose from among many what pleases them: They interpret this woman and the Church itself, which has mixed the faith of man with enough flour for the belief of the Father, and of the Son, and of the Holy Spirit. And when it has been fermented into one, it leads us not to the threefold God, but to the knowledge of one divinity. Likewise, three sown grains of wheat, while there is not a different nature in each, draw substances toward unity. Indeed, pius quidem sensus, but never can the understanding of parables and the interpretation of obscure enigmas proceed to the authority of doctrines. Now, the sown grain is a measure, according to the custom of the province of Palestine, holding one and a half modius. Other things are said about this parable, but it is not the purpose of this material to speak about everything. — Commentary on Matthew
Mateus 13:34
(Verse 34) Jesus spoke all these things in parables to the crowds, and he did not speak to them without a parable. He speaks to the crowds in parables, not to the disciples; and even today the crowds listen to him in parables: the disciples ask the Savior at home. — Commentary on Matthew
Mateus 13:34-35
[(as quoted by Aquinas, AD 1274)] Yet He spoke not in parables to the disciples, but to the multitude; and even to this day the multitude hears in parables; and therefore it is said, And without a parable spake he not unto them. This passage is taken from the seventy-seventh Psalm. I have seen copies which read, 'by Esaias the Prophet,' instead of what we have adopted, and what the common text has by the Prophet. But because the text was not found in Isaiah, his name was, I suppose, therefore erased by such as had observed that. But it seems to me that it was first written thus, 'As was written by Asaph the Prophet, saying;' for the seventy-seventh Psalm out of which this text is taken is ascribed to Asaph the Prophet; and that the copyist not understanding Asaph, and imputing it to error in the transcription, substituted the better known name Isaiah. For it should be known that not David only, but those others also whose names are set before the Psalms, and hymns, and songs of God, are to be considered prophets, namely, Asaph, Idithum, and Heman the Esraite, and the rest who are named in Scripture. And so that which is spoken in the Lord's person, I will open my mouth in parables, if considered attentively, will be found to be a description of the departure of Israel out of Egypt, and a relation of all the wonders contained in the history of Exodus. By which we learn, that all that is there written may be taken in a figurative way, and contains hidden sacraments; for this is what the Saviour is there made to preface by the words, I will open my mouth in parables. — Catena Aurea by Aquinas
Mateus 13:35
As to what is said about the person of the Lord: "I will open my mouth in parables, I will utter what has been hidden since the foundation of the world," we must pay close attention to the description of the departure of the Israelites from Egypt and the narration of all the signs contained in the book of Exodus. From this we realize that all those things that were written are to be understood through parables. And not only those great writings but also the signs that have been hidden will not ring clear unless we view them as parables. For the Savior promises that he will speak in parables and utter what has been hidden from the foundation of the world. — COMMENTARY ON MATTHEW 2.13.35
Mateus 13:35
(Verse 35) So that what was said through the prophet might be fulfilled, saying: I will open my mouth in parables; I will utter things hidden since the foundation of the world. This testimony is taken from the seventy-seventh psalm (Verse 2). It is read in some codices, and a diligent reader may perhaps find the same thing in the place where we have put it, and the Vulgate edition has: So that what was said through the prophet might be fulfilled, written there, through the prophet Isaiah, saying. Because it was not found in Isaiah, I believe it was later removed by prudent men. But it seems to me that it was originally written like this: 'What is written by the prophet Asaph, saying. The seventy-seventh psalm, from which this testimony is taken, is inscribed with the title of Asaph the prophet.' And the first scribe did not understand Asaph, and thought it was a mistake of the scribe, and corrected it to the more obvious name of Isaiah. It must be known, therefore, that in the psalms and hymns and songs of God, not only David, but also the others whose names are written, are to be called prophets: namely, Asaph and Idithun, and Heman the Ezrahite, and Ethan, and the sons of Korah, and the rest whom the Scripture mentions. And that which is said in the person of the Lord: I will open my mouth in parables: I will utter things hidden from the foundation of the world, must be carefully considered and found to describe in a more detailed manner the departure of the Israelites from Egypt, and all the signs that are contained in the story of Exodus. From this we understand that all those things that are written should be understood in a parabolic manner: not only to sound out the obvious letter, but also the hidden mysteries; for this is what the Savior promises, opening his mouth in parables, and revealing secrets from the foundation of the world. — Commentary on Matthew
Mateus 13:36
[(as quoted by Aquinas, AD 1274)] The Lord sends away the multitude, and enters the house that His disciples might come to Him and ask Him privately of those things which the people neither deserved to hear, nor were able. — Catena Aurea by Aquinas
Mateus 13:36
(Verse 36) Then Jesus dismissed the crowds and went into the house. And his disciples came to him, saying, 'Explain to us the parable of the weeds of the field.' Jesus sent the crowds away and returned to the house, so that his disciples could come to him and privately ask him about the things that the people were not worthy to hear or understand. 'Explain to us the parable of the weeds of the field.' — Commentary on Matthew
Mateus 13:37-42
(Verse 37 onwards) And he answered, saying: The one who sows good seed is the Son of Man. But the field is the world. And the good seed, these are the sons of the kingdom. But the weeds are the sons of the evil one. And the enemy who sowed them is the devil. And the harvest is the end of the age. And the reapers are angels. Therefore, just as the weeds are gathered and burned with fire, so it will be at the end of the age. The Son of Man will send forth his angels, and they will gather out of his kingdom all causes of sin and those who practice lawlessness, and will throw them into the fiery furnace. In that place, there will be weeping and gnashing of teeth. He clearly explained that the field is the world: the sower, the Son of Man; the good seed, the sons of the kingdom; the tares, the sons of the evil one; the enemy who sowed them, the devil; the harvest, the end of the world; the reapers, angels. All scandals are referred to the tares; the righteous are considered sons of the kingdom. Therefore, as I have said above, we must apply our faith to what has been explained by the Lord. And those things which have been left unspoken and neglected by our understanding must be briefly touched upon. — Commentary on Matthew
Mateus 13:41
[(as quoted by Aquinas, AD 1274)] The offences are to be referred to the tares. — Catena Aurea by Aquinas
Mateus 13:43
(Verse 43.) Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen! — Commentary on Matthew
Mateus 13:44
[(as quoted by Aquinas, AD 1274)] That he hides it, does not proceed of envy towards others, but as one that treasures up what he would not lose, he hides in his heart that which he prizes above his former possessions. Or, That treasure in which are hid all the treasures of wisdom and knowledge (Col. 2:3.), is either God the Word, who seems hid in Christ's flesh, or the Holy Scriptures, in which are laid up the knowledge of the Saviour. — Catena Aurea by Aquinas
Mateus 13:44
(Verse 44) The kingdom of heaven is like a hidden treasure in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field. Hindered by frequent obscurities of parables, we surpass the literal interpretation, so that we seem to have transitioned from one kind of interpretation to another. This treasure is either all the treasures of wisdom and knowledge hidden, or God's Word, which is seen hidden in the flesh of Christ (Colossians 2), or the holy Scriptures, in which the knowledge of the Savior is preserved: and when someone finds Him in them, they should consider all the benefits of this world as nothing in order to possess Him whom they have found. But what follows: When a man finds it, he hides it, is said not because he does this out of envy, but because out of fear of losing it, he hides it in his heart, which he preferred to his former abilities. — Commentary on Matthew
Mateus 13:45-46
(Verse 45, 46.) Again, the kingdom of heaven is like a merchant in search of fine pearls. Upon finding one exceedingly precious pearl, he went and sold all that he had and bought it. In other words, the same thing as was said above. The good pearls that the merchant seeks are the Law and the Prophets. Listen, Marcion; listen, Manichaeus: the good pearls are the Law and the Prophets, and the knowledge of the Old Testament. But there is one most precious pearl, the knowledge of the Savior, and the sacrament of his passion, and the mystery of his resurrection. When a person, like the apostle Paul, discovers it, they despise all the mysteries of the law and the prophets, and the practices of their former life, in which they were blameless, as worthless filth and rubbish, in order to gain Christ (Philippians III). Not that the discovery of a new pearl condemns the old pearls, but by comparison, every other gem is worthless. — Commentary on Matthew
Mateus 13:46
By the goodly pearls may be understood the Law and the Prophets. Hear thenMarcion and Manichaeus; the good pearls are the Law and the Prophets. One pearl, the most precious of all, is the knowledge of the Saviour and the sacrament of His passion and resurrection, which when the merchantman has found, like Paul the Apostle, he straightway despises all the mysteries of the Law and the Prophets and the old observances in which he had lived blameless, counting them as dung that he may win Christ. Not that the finding of a new pearl is the condemnation of the old pearls, but that in comparison of that, all other pearls are worthless.
Mateus 13:47
[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts." — St. Jerome, Commentary on Daniel, CHAPTER SEVEN
Mateus 13:47
[(as quoted by Aquinas, AD 1274)] In fulfilment of that prophecy of Hieremias, who said, I will send unto you many fishers, (Jer. 6:16.) when Peter and Andrew, James and John, heard the words, Follow me, I will make you fishers of men, they put together a net for themselves formed of the Old and New Testaments, and cast it into the sea of this world, and that remains spread until this day, taking up out of the salt and bitter and whirlpools whatever falls into it, that is good men and bad; and this is that He adds, And gathered of every kind. — Catena Aurea by Aquinas
Mateus 13:47
(Verses 47 and following) Again, the kingdom of heaven is like a fishing net that was thrown into the sea and gathered fish of every kind. When it was full, they pulled it ashore, sat down, and sorted the good fish into containers, but threw away the bad ones. This is how it will be at the end of the world: the angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. This fulfills the prophecy of Jeremiah, who said, 'Behold, I will send many fishermen to you' (Jeremiah 16:16). When Peter, Andrew, James, and John, the sons of Zebedee, heard this, they followed Jesus and became fishers of men (Matthew 4:19). They wove together a net of gospel teachings from the old and new testament and cast it into the sea of this world, which even to this day stretches in the midst of waves, capturing whatever falls into it from the salty and bitter depths, both good and bad people, and the best and worst fish. But when the consummation and end of the world comes, as he explains more clearly below, then the fishing net will be drawn to the shore: then the true judgment of separating the fish will be displayed, and as if in a very calm harbor, the good will be placed in the vessels of celestial mansions: but the wicked will be received to be burned and dried up by the flame of hell. — Commentary on Matthew
Mateus 13:48-50
But when the consummation and end of the world comes, as he explains more clearly below, then the fishing net will be drawn to the shore: then the true judgment of separating the fish will be displayed, and as if in a very calm harbor, the good will be placed in the vessels of celestial mansions: but the wicked will be received to be burned and dried up by the flame of hell. — Commentary on Matthew
Mateus 13:48-50
[(as quoted by Aquinas, AD 1274)] For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered. — Catena Aurea by Aquinas
Mateus 13:48-50
[(as quoted by Aquinas, AD 1274)] For when the net shall be drawn to the shore, then shall be shown the true test for separating the fishes. — Catena Aurea by Aquinas
Mateus 13:51
(Verse 51.) Did you understand all these things? They said to him: Yes. He said to them: To the apostles specifically this speech is; and to them it is said: You understood all these things; He does not want to hear them only as a people, but to understand them as future teachers. — Commentary on Matthew
Mateus 13:51-52
[(as quoted by Aquinas, AD 1274)] For when the end of the world shall be come, then shall be shown the true test of separating the fishes, and as in a sheltered harbour the good shall be sent into the vessels of heavenly abodes, but the flame of hell shall seize the wicked to be dried up and withered. For this is spoken especially to the Apostles, whom He would have not to hear only as the multitude, but to understand as having to teach others. Or the Apostles are called Scribes instructed, as being the Saviour's notaries who wrote His words and precepts on fleshly tables of the heart with the sacraments of the heavenly kingdom, and abounded in the wealth of a householder, bringing forth out of the stores of their doctrine things new and old; whatsoever they preached in the Gospels, that they proved by the words of the Law and the Prophets. Whence the Bride speaks in the Song of Songs; I have kept for thee my beloved the new with the old. (c. 7:13.) — Catena Aurea by Aquinas
Mateus 13:52
(Verse 52.) Therefore, every learned scribe in the kingdom of heaven is like a master of a household who brings forth from his treasure new and old things. The apostles were instructed, the scribes and notaries of the Savior, who recorded his words and precepts on the tablets of the fleshly heart, in the sacraments of the heavenly kingdoms, and they possessed the wealth of the household, casting forth from their treasure new and old teachings: so that whatever they preached in the Gospel, they would confirm with the voices of the law and the prophets. Wherefore the Bride also in the Canticles saith: 'I have kept for thee my brother, both New and Old.' (Cant. VII, 13) — Commentary on Matthew
Mateus 13:53-54
[(as quoted by Aquinas, AD 1274)] Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, Is not this the carpenter's son? — Catena Aurea by Aquinas
Mateus 13:53-54
[(as quoted by Aquinas, AD 1274)] After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also. — Catena Aurea by Aquinas
Mateus 13:53-54
(Verse 53, 54.) And it came to pass, when Jesus had finished these parables, that he departed from there. And coming into his own country, he taught them in their synagogue, so that they marveled and said. After the parables that he spoke to the people, and that only the apostles understood, he went to his own country to teach more openly there. Where does this wisdom and these virtues come from? The Nazarenes marvel at where he gets his wisdom and virtue; but the error is obvious, for they suspect that he is the son of a carpenter. — Commentary on Matthew
Mateus 13:55
How then, says Helvidius, do you make out that they were called the Lord's brethren who were not his brethren? I will show how that is. In Holy Scripture there are four kinds of brethren — by nature, race, kindred, love. Instances of brethren by nature are Esau and Jacob, the twelve patriarchs, Andrew and Peter, James and John. As to race, all Jews are called brethren of one another, as in Deuteronomy, [Deuteronomy 15:12] "If your brother, an Hebrew man, or an Hebrew woman, be sold unto you, and serve you six years; then in the seventh year you shall let him go free from you." And in the same book, [Deuteronomy 17:15] "You shall in anywise set him king over you, whom the Lord your God shall choose: one from among your brethren shall you set king over you; you may not put a foreigner over you, which is not your brother." And again, [Deuteronomy 22:1] "You shall not see your brother's ox or his sheep go astray, and hide yourself from them: you shall surely bring them again unto your brother. And if your brother be not near unto you, or if you know him not, then you shall bring it home to your house, and it shall be with you until your brother seek after it, and you shall restore it to him again." And the Apostle Paul says, [Romans 9:3-4] "I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: who are Israelites." Moreover they are called brethren by kindred who are of one family, that is πατρία, which corresponds to the Latin paternitas, because from a single root a numerous progeny proceeds. In Genesis [Genesis 13:8, 11] we read, "And Abram said to Lot, Let there be no strife, I pray you, between me and you, and between my herdmen and your herdmen; for we are brethren." And again, "So Lot chose him all the plain of Jordan, and Lot journeyed east: and they separated each from his brother." Certainly Lot was not Abraham's brother, but the son of Abraham's brother Aram. For Terah begot Abraham and Nahor and Aram: and Aram begot Lot. Again we read, [Genesis 12:4] "And Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son." But if you still doubt whether a nephew can be called a son, let me give you an instance. [Genesis 14:14] "And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen." And after describing the night attack and the slaughter, he adds, "And he brought back all the goods, and also brought again his brother Lot." Let this suffice by way of proof of my assertion. But for fear you may make some cavilling objection, and wriggle out of your difficulty like a snake, I must bind you fast with the bonds of proof to stop your hissing and complaining, for I know you would like to say you have been overcome not so much by Scripture truth as by intricate arguments. Jacob, the son of Isaac and Rebecca, when in fear of his brother's treachery he had gone to Mesopotamia, drew near and rolled away the stone from the mouth of the well, and watered the flocks of Laban, his mother's brother. [Genesis 29:11] "And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son." Here is an example of the rule already referred to, by which a nephew is called a brother. And again, [Genesis 29:15] "Laban said to Jacob. Because you are my brother, should you therefore serve me for nought? Tell me what shall your wages be." And so, when, at the end of twenty years, without the knowledge of his father-in-law and accompanied by his wives and sons he was returning to his country, on Laban overtaking him in the mountain of Gilead and failing to find the idols which Rachel hid among the baggage, Jacob answered and said to Laban, [Genesis 31:36-37] "What is my trespass? What is my sin, that you have so hotly pursued after me? Whereas you have felt all about my stuff, what have you found of all your household stuff? Set it here before my brethren and your brethren, that they may judge between us two." Tell me who are those brothers of Jacob and Laban who were present there? Esau, Jacob's brother, was certainly not there, and Laban, the son of Bethuel, had no brothers although he had a sister Rebecca. Innumerable instances of the same kind are to be found in the sacred books. But, to be brief, I will return to the last of the four classes of brethren, those, namely, who are brethren by affection, and these again fall into two divisions, those of the spiritual and those of the general relationship. I say spiritual because all of us Christians are called brethren, as in the verse, "Behold, how good and how pleasant it is for brethren to dwell together in unity." And in another psalm the Saviour says, "I will declare your name unto my brethren." And elsewhere, [John 20:17] "Go unto my brethren and say to them." I say also general, because we are all children of one Father, there is a like bond of brotherhood between us all. [Isaiah 66:5] "Tell these who hate you," says the prophet, "you are our brethren." And the Apostle writing to the Corinthians: [1 Corinthians 5:11] "If any man that is named brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner: with such a one no, not to eat." I now ask to which class you consider the Lord's brethren in the Gospel must be assigned. They are brethren by nature, you say. But Scripture does not say so; it calls them neither sons of Mary, nor of Joseph. Shall we say they are brethren by race? But it is absurd to suppose that a few Jews were called His brethren when all Jews of the time might upon this principle have borne the title. Were they brethren by virtue of close intimacy and the union of heart and mind? If that were so, who were more truly His brethren than the apostles who received His private instruction and were called by Him His mother and His brethren? Again, if all men, as such, were His brethren, it would have been foolish to deliver a special message, "Behold, your brethren seek you," for all men alike were entitled to the name. The only alternative is to adopt the previous explanation and understand them to be called brethren in virtue of the bond of kindred, not of love and sympathy, nor by prerogative of race, nor yet by nature. Just as Lot was called Abraham's brother, and Jacob Laban's, just as the daughters of Zelophehad received a lot among their brethren, just as Abraham himself had to wife Sarah his sister, for he says, [Genesis 20:11] "She is indeed my sister, on the father's side, not on the mother's," that is to say, she was the daughter of his brother, not of his sister... It is clear that our Lord's brethren bore the name in the same way that Joseph was called his father: [Luke 1:18] "I and your father sought you sorrowing." It was His mother who said this, not the Jews. The Evangelist himself relates that His father and His mother were marvelling at the things which were spoken concerning Him, and there are similar passages which we have already quoted in which Joseph and Mary are called his parents. Seeing that you have been foolish enough to persuade yourself that the Greek manuscripts are corrupt, you will perhaps plead the diversity of readings. I therefore come to the Gospel of John, and there it is plainly written, [John 1:45] "Philip finds Nathanael, and says unto him, We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph." You will certainly find this in your manuscript. Now tell me, how is Jesus the son of Joseph when it is clear that He was begotten of the Holy Ghost? Was Joseph His true father? Dull as you are, you will not venture to say that. Was he His reputed father? If so, let the same rule be applied to them when they are called brethren, that you apply to Joseph when he is called father. — Against Helvidius
Mateus 13:55
[(as quoted by Aquinas, AD 1274)] (in Helvid. 14.) Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less. — Catena Aurea by Aquinas
Mateus 13:55-56
[(as quoted by Aquinas, AD 1274)] And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us? — Catena Aurea by Aquinas
Mateus 13:55-56
(Verse 55, 56.) Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers James and Joseph and Simon and Judas? And aren't all his sisters with us? Where then did he get all these things? And they took offense at him. The error of the Jews is our salvation, and the condemnation of the heretics. For they saw Jesus Christ merely as a man, so that the carpenters thought him to be the son: Isn't this the carpenter's son? Are you surprised if they err about his brothers, when they err about his father? This place has been explained more fully in the aforementioned book against Helvedius. — Commentary on Matthew
Mateus 13:55-56
[(as quoted by Aquinas, AD 1274)] This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter. — Catena Aurea by Aquinas
Mateus 13:57
[(as quoted by Aquinas, AD 1274)] For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity. — Catena Aurea by Aquinas
Mateus 13:57
(Verse 57.) But Jesus said to them: A prophet is not without honor, except in his own country and in his own house. It is almost natural for citizens to envy each other. For they do not consider a man's present deeds, but they remember his fragile infancy, as if they themselves had not also passed through the same stages of age to mature adulthood. — Commentary on Matthew
Mateus 13:58
(Verse 58) And he did not do many miracles there because of their unbelief. Not because he was unable to do many miracles for them, who were unbelieving; but rather because in doing many miracles he would condemn the unbelieving citizens. It can also be understood in another way, that Jesus is despised in his own home and country, that is, among the Jewish people. And therefore, he performed only a few signs there, so that they would not become completely without excuse. But he performs greater signs daily among the nations through his apostles, not so much in the healing of bodies, but in the salvation of souls. — Commentary on Matthew
Mateus 13:58
[(as quoted by Aquinas, AD 1274)] Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief. — Catena Aurea by Aquinas
Mateus 13:58
[(as quoted by Aquinas, AD 1274)] Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls. — Catena Aurea by Aquinas