Mateus 14
Jerome · Comentário Patrístico (catena)
Mateus 14:1-2
[(as quoted by Aquinas, AD 1274)] One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded. — Catena Aurea by Aquinas
Mateus 14:1-2
(Chapter 14, Verses 1, 2.) At that time Herod the Tetrarch heard about the fame of Jesus, and he said to his servants, 'This is John the Baptist; he has been raised from the dead, and that is why these miraculous powers are at work in him.' Some of the interpreters of the Church inquire about the reasons why Herod suspected this, that he believed John had risen from the dead and that is why miraculous powers were at work in him, as if an explanation of this strange error should be given to us, or it provides an opportunity for belief in transmigration of souls based on these words, even though at the time John was beheaded, the Lord was thirty years old: but transmigration of souls, on the other hand, suggests that after many years in different bodies, souls enter into various bodies. — Commentary on Matthew
Mateus 14:3-4
(vv. 3, 4.) For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. Because John had said to him, 'It is not lawful for you to have her.' The ancient history tells us that Philip, the son of Herod the Great (under whom the Lord fled to Egypt), the brother of this Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas; but later, due to some disputes arising against his son-in-law, he took his daughter back and gave her in marriage to Herod, his enemy and the former husband of Herodias. However, who this Philip is, the evangelist Luke explains more fully: In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea; and Herod was tetrarch of Galilee; and his brother Philip was tetrarch of the region of Ituraea and Trachonitis (Luke 3:1). Therefore, John the Baptist, who came in the spirit and power of Elijah, with the same authority that Elijah had rebuked Ahab and Jezebel (1 Kings 21), accused Herod and Herodias of having entered into an unlawful marriage and of not being allowed to marry his brother's wife while his brother was still alive. John preferred to risk his life before the king rather than be forgetful of God's commandments because of flattery. — Commentary on Matthew
Mateus 14:3-4
[(as quoted by Aquinas, AD 1274)] The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him. — Catena Aurea by Aquinas
Mateus 14:4
Ancient history tells us that Philip the son of Herod the Great (under whom the Lord fled into Egypt), the brother of that Herod under whom Christ suffered, took as his wife Herodias the daughter of King Phetrai. Later his father-in-law, after a rivalry between him and his son-in-law, took his daughter and, to the great chagrin of the first husband, Herod his enemy united with her in marriage. As to just who this Philip was, Luke the Evangelist notes clearly, "In the fifteenth year of the reign of Tiberias Caesar, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis."Therefore John the Baptist, who had come in the spirit and power of Elijah, with the same authority whereby the latter had rebuked Ahab and Jezebel, upbraided Herod and Herodias because they had entered into an unlawful marriage. He did so because it is not lawful to take the wife of one's own living brother. John preferred to incur the king's anger rather than, through fawning, be unmindful of God's commandments. — COMMENTARY ON MATTHEW 2.14.4
Mateus 14:5
[(as quoted by Aquinas, AD 1274)] He feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of. God. — Catena Aurea by Aquinas
Mateus 14:5
(Verse 5.) And wanting to kill him, he feared the people: for they held him as a prophet. Indeed, he feared the sedition of the people because of John, from whom he knew that many crowds had been baptized in the Jordan; but he was overcome by the love of his wife, because of whose ardor he had even neglected the commandments of God (Genesis 40). — Commentary on Matthew
Mateus 14:6
[(as quoted by Aquinas, AD 1274)] We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities. — Catena Aurea by Aquinas
Mateus 14:6
(Verse 6.) But on Herod's birthday, Herodias' daughter danced in the midst, and it pleased Herod. We have found no other to have observed their own birthday except Herod and Pharaoh, as their impiety was on equal terms, so too was their festivity. — Commentary on Matthew
Mateus 14:7
[(as quoted by Aquinas, AD 1274)] I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet. — Catena Aurea by Aquinas
Mateus 14:7
(Verse 7.) So when he had promised with an oath to give her whatever she might ask from him. But she being forewarned by her mother. I do not excuse Herod, that unwillingly and against his will he committed murder because of the oath, who perhaps swore to do this in order to prepare the machinery for a future killing. Otherwise, if he had said that he did it because of an oath, if he had asked for the death of his father or mother, would he not have done it? Therefore, since he was going to reject it in himself, he ought to have despised it and the prophet. — Commentary on Matthew
Mateus 14:8
(Verse 8.) 'Give me,' she says, 'here on a platter, the head of John the Baptist.' Herodias, fearing that Herod might someday come to his senses and become a friend to his brother Philip, and that their unlawful marriage would be dissolved, instructs her daughter to immediately request the head of John at the very banquet itself: a worthy reward for the dance, a worthy prize for the blood. And the king was saddened. It is the custom of the Scriptures that the historian narrates the opinion of many, just as it was believed by all at that time. Just as Joseph was also called the father of Jesus by Mary herself, so now Herod is said to be saddened, because those reclining at the table thought so (Luke 2). For he was a deceiver of his own mind and a skilled murderer, showing sadness on his face when he had joy in his mind. — Commentary on Matthew
Mateus 14:8
[(as quoted by Aquinas, AD 1274)] For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing. — Catena Aurea by Aquinas
Mateus 14:9
It is customary in the Scriptures for the historian to narrate the opinion of many, as it was held by them at the time. Even as Joseph is called the father of Jesus by Mary herself, Herod now is said to be exceedingly sad because his guests thought that he was. An artful deceiver and a skilled assassin, he preferred to show a sad face when his mind registered joy. — COMMENTARY ON MATTHEW 2.14.9
Mateus 14:9
[(as quoted by Aquinas, AD 1274)] Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath's sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast. — Catena Aurea by Aquinas
Mateus 14:9-10
(Verse 9, 10) However, because of the oath and because of those who were reclining at the table with him, he commanded it to be given. And he sent and beheaded John in prison. The wickedness excuses the oath, so that under the pretext of piety he might become impious. But what he added: 'And because of those who were reclining at the table with him,' he wants them all to be partakers of his wickedness, so that they might be carried away in a luxurious and impure banquet of bloody feasts. — Commentary on Matthew
Mateus 14:11
[(as quoted by Aquinas, AD 1274)] (Liv. xxxix. 43.) We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials. — Catena Aurea by Aquinas
Mateus 14:11
(Verse 11.) And his head was brought on a platter and given to the girl, and she brought it to her mother. We read in Roman history that Flamininus, a Roman general, agreed to have a certain accused of a capital crime be beheaded at a banquet because he was lying next to a prostitute who claimed to have never seen a decapitated man before. He was expelled from the Senate by the censors because he mixed food with blood during the feast, and he preferred the death of a guilty man to the enjoyment of another person, so that lust and murder were mixed together. How wicked Herod and Herodias and the girl who danced demand the prophet's head as the price of blood, so that she may have power over the tongue that condemned unlawful marriages. This happened exactly as written; but we still see to this day, the Jews having lost Christ, who is the head of the prophets, in the person of John the Baptist. And his disciples came and took his body and buried it. Josephus reports in a certain town of Arabia that John was beheaded. And what follows: His disciples came and took the body, both of him (John) and of the Savior, we can understand. — Commentary on Matthew
Mateus 14:12
Josephus relates that in a certain town of Arabia John's head had been cut off.As to the words that follow, "and his disciples came and took the body," we presume these people are the disciples of both John and the Savior. — COMMENTARY ON MATTHEW 2.14.12
Mateus 14:12
[(as quoted by Aquinas, AD 1274)] By which we may understand both the disciples of John himself, and of the Saviour. And the Prophet has lost among them both tongue and voice. — Catena Aurea by Aquinas
Mateus 14:13
(Verse 13) And they came and told Jesus. When Jesus heard this, he withdrew from there in a boat to a deserted place by himself. They announced to the Savior the death of John the Baptist, and when he heard this, he withdrew to a deserted place. Not, as some think, out of fear of death, but sparing his enemies, lest they join one murder with another. Or deferring his own death to the day of his Passover, on which he was to be sacrificed as the Lamb (Exodus 12), and the doorposts of believers to be sprinkled with blood. Or perhaps He withdrew to give us an example of avoiding unnecessary danger, because not all have the same perseverance in enduring torments as they do in offering themselves to be tortured. For this reason, He also gives the command in another place: 'When they persecute you in this city, flee to another' (Mt. X, 23). The evangelist also elegantly does not say, 'He fled to a deserted place,' but 'He withdrew,' in order to avoid the persecutors rather than fearing them. Another interpretation: After the Jews and the king of the Jews cut off the head of the prophets and silenced the voice and speech of prophecy among them, Jesus moves to the desert, a place that the Church had not had before. And when the crowds heard this, they followed him on foot from the cities. It is possible that, for another reason, upon hearing of the death of John, they withdrew to a deserted place to confirm the faith of the believer. Finally, the crowds followed him on foot, not on pack animals, not in various vehicles, but by their own physical effort, to show their fervor of the mind. If we were to explain the reasons behind each word, we would exceed the brevity of the stated task. However, it must be said in passing that after the Lord came into the desert, many crowds followed him. For before he came into the solitude of the nations, he was worshiped by only one people. — Commentary on Matthew
Mateus 14:13-14
[(as quoted by Aquinas, AD 1274)] He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not 'fled,' but elegantly, departed thence, (or, 'withdrew,') showing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers. They followed on foot, not riding, or in carriages, but with the toil of their own legs, to show the ardour of their mind. It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shows that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them. — Catena Aurea by Aquinas
Mateus 14:13-14
They announced the death of the Baptist to the Savior. When Jesus heard this, he withdrew to a lonely place apart, but not, as some people think, for fear of death. He withdrew to spare his enemies from compounding one murder with another or to defer his death to the day of Passover on which a lamb is ritually offered up and doorposts are sprinkled with the blood of the faithful. Or else he withdrew in order to give us an example of avoiding the foolhardiness of those who betrayed him, because not everyone perseveres amid torments with the same constancy they had when they offered themselves to be tortured. For this reason in another place he gave this admonition: "When they persecute you in this city, flee to another. It was also fitting that the Evangelist did not say "he fled to a lonely place" but "he withdrew," so that he avoided his persecutors rather than feared them. — COMMENTARY ON MATTHEW 2.14.13
Mateus 14:14
(Verse 14.) And going out, he saw a great crowd, and he had compassion on them, and he cured their sick. In the Gospel message, the spirit is always joined with the letters, and whatever seems cold at first glance, if you touch it, it becomes warm. The Lord was in a deserted place; the crowds followed him, leaving their cities, that is, their former ways of life and the varieties of teachings. But Jesus going out signifies that the crowds indeed had the will to go, but they did not have the strength to arrive: therefore, the Savior goes out from his place and goes to meet them, just as he had met the repentant son in another parable (Luke 15). And seeing the crowd, he has pity on them and cares for their illnesses, so that full faith immediately obtains the reward. — Commentary on Matthew
Mateus 14:15
(Verse 15.) And when evening had come, his disciples approached him, saying: This place is deserted, and the hour has already passed. Send away the crowds so that they may go into the villages and buy themselves food. All things are full of mysteries. He departed from Judea and came to a deserted place. The crowds followed him, leaving their cities behind. Jesus went out to them, had compassion on the crowds, and cured their sick. And he did this not in the morning, not as the day was growing, not at noon, but in the evening, when the sun of justice had set. — Commentary on Matthew
Mateus 14:15
[(as quoted by Aquinas, AD 1274)] But all these things are full of mysteries; the Lord does these things not in the morning, nor at noon, but in the evening, when the Sun of righteousness was set. — Catena Aurea by Aquinas
Mateus 14:16
(Verse 16.) But Jesus said to them: They have no need to go. They have no need to seek different foods, and buy for themselves unknown breads, when they have heavenly bread with them. On that day he commanded you to eat. He challenged the apostles to break the bread, so that, in them testifying that he did not have it, the greatness of the sign may become more known. — Commentary on Matthew
Mateus 14:17
(Verse 17) They replied to him: We have here only five loaves and two fish. In another Gospel, we read: There is a certain boy here who has five loaves (John 6:9) ; which seems to me to signify Moses: But two fish, either we understand both Testaments, or because the even number is referred to the Law. Therefore, the apostles before the passion of the Savior and the radiance of the shining Gospel had only five loaves and two little fish, which were moving in salty waters and in the waves of the sea. — Commentary on Matthew
Mateus 14:17
[(as quoted by Aquinas, AD 1274)] Wherein He calls the Apostles to breaking of bread, that the greatness of the miracle might be more evident by their testimony that they had none. — Catena Aurea by Aquinas
Mateus 14:18
(Verse 18) He said to them: Bring them to me here. Listen, Marcion, listen, Manichaee, Jesus orders five loaves and two fish to be brought to him, so that he may sanctify and multiply them. — Commentary on Matthew
Mateus 14:19
[(as quoted by Aquinas, AD 1274)] While the Lord breaks there is a sowing of food; for had the loaves been whole and not broken into fragments, and thus divided into a manifold harvest, they could not have fed so great a multitude. The multitude receives the food from the Lord through the Apostles; as it follows, And he gave the loaves to his disciples, and the disciples to the multitude. Or, they are bid to lie down on the grass, and that, according to another Evangelist, by fifties and by hundreds, that after they have trampled upon their flesh, and have subjugated the pleasures of the world as dried grass under them, then by the presencea of the number fifty, they ascend to the eminent perfection of a hundred. He looks up to heaven to teach us that our eyes are to be directed thither. The Law with the Prophets is broken, and in the midst of them are brought forward mysteries., that whereas they partook not of it whole, when broken into pieces it may be food for the multitude of the Gentiles. — Catena Aurea by Aquinas
Mateus 14:19
They are ordered to sit down on the grass and, according to another Evangelist, to recline in groups of hundreds and of fifties. In this way from the repentance of the fifty, they ascended toward the perfect summit of one hundred.17He looked up to heaven that he might teach them to keep their eyes focused there. He then took in hand five loaves of bread and two fish; he broke the loaves and gave the food to the disciples. By the breaking of the bread, he makes it into a seedbed of food—for if the bread had been left intact and not pulled apart and broken into pieces, they would have been unable to feed the great crowds of men, women and children. The law with the prophets are therefore pulled apart and broken into pieces. Mysteries are made manifest, so that what did not feed the multitude of people in its original whole and unbroken state now feeds them in its divided state. — COMMENTARY ON MATTHEW 2.14.19
Mateus 14:19
(Verse 19.) And when he had commanded the multitude to recline upon the hay. The sense is clearly evident according to the letter: let us reveal the sacraments of spiritual interpretation. They are commanded to recline upon the hay, and according to another Evangelist (Luke 9), upon the ground, by fifties or hundreds, so that after they have trampled upon their flesh and all its desires, and subjected all the pleasures of this world to themselves like dry hay, then by the number fifty they may ascend through penitence to the summit of perfection represented by the number one hundred. Taking the five loaves and the two fish and looking up to heaven, he blessed and broke the loaves and gave them to the disciples. He looked up to heaven, teaching that our eyes should be directed there. He took the five loaves and the two fish in his hands, and he broke them and gave them to the disciples. With the Lord breaking them, the food became a source of abundance. For if they had remained whole and not been torn into fragments, nor divided into a plentiful harvest, they would not have been able to feed such a great multitude of crowds, children, and women. Therefore, the law is broken with the prophets, and it is torn into pieces and its mysteries are brought forth in the midst, so that what was whole and permanent in its original state may be divided into parts and nourish the multitude of nations. — Commentary on Matthew
Mateus 14:20
(Verse 20.) However, the disciples gave to the crowds. And all ate, and were satisfied. The crowds received food from the Lord through the apostles. And they took up the remnants of the twelve baskets full of fragments. Each of the apostles fills his own basket with the remains of the Savior, so that he may either have something to give food to the Gentiles afterwards, or teach from the remnants that the loaves were truly multiplied. And at the same time, consider how in the desert and in such a vast solitude loaves are not found, except only five and two fish, and yet twelve baskets are easily found. — Commentary on Matthew
Mateus 14:20
[(as quoted by Aquinas, AD 1274)] Each of the Apostles fills his basket of the fragments left by his Saviour, that these fragments might witness that they were true loaves that were multiplied. — Catena Aurea by Aquinas
Mateus 14:21
[(as quoted by Aquinas, AD 1274)] To the number of loaves, five, the number of the men that ate is apportioned, five thousand; And the number of them that had eaten was about five thousand men, besides women and children. There partook five thousand who had reached maturity; for women and children, the weaker sex, and the tender age, were unworthy of number; thus in the book of Numbers, slaves, women, children, and an undistinguished crowd, are passed over unnumbered. — Catena Aurea by Aquinas
Mateus 14:21
(Verse 21) Now the number of those who ate was five thousand men, besides women and children. According to the number of five loaves and the multitude of five thousand men who ate, it had not yet reached the seven-fold number according to another account, of whom there are four thousand who eat, close to the number of the Gospels. But those who ate were five thousand men who had grown into full maturity, and they followed him of whom Zacharias says: Behold the man, his name is the Rising Sun. But women and children, being of the weaker sex and younger age, are considered unworthy of being counted. Therefore, in the Book of Numbers, whenever priests, Levites, armies, or fighting crowds are described, slaves, women, children, and the common people are omitted from the count. — Commentary on Matthew
Mateus 14:22
[(as quoted by Aquinas, AD 1274)] These words show that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment. — Catena Aurea by Aquinas
Mateus 14:22
(Verse 22.) And immediately Jesus compelled his disciples to get into the boat and go ahead of him across the sea, while he dismissed the crowds. He instructed the disciples to cross over and compelled them to get into the boat, which shows by his words that they unwillingly left the Lord, as they did not want to be separated from him even for a moment. — Commentary on Matthew
Mateus 14:23
[(as quoted by Aquinas, AD 1274)] That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord's person into two parts, but that His actions are divided between the God and the man. Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea. — Catena Aurea by Aquinas
Mateus 14:23
(Verse 23) And when the crowd was dismissed, he went up the mountain alone to pray. But when evening came, he was there alone. If Peter, James, and John, who had seen the glory of his transfiguration, had been with him, perhaps they would have gone up the mountain with him. But the crowd cannot follow to the heights, unless he teaches them by the sea on the shore and feeds them in the desert. But as for him going up alone to pray, do not attribute it to the one who satisfied five thousand men with five loaves, excluding women and children; but to the one who, upon hearing of John's death, withdrew into solitude. Not that we should separate the person of the Lord, but that his works are divided between God and man. — Commentary on Matthew
Mateus 14:24
(Verse 24): However, the little boat was being tossed by the waves in the middle of the sea; for the wind was contrary. Rightly, as if unwillingly, and the apostles, drawing back, had departed from the Lord, lest they should suffer shipwrecks in His absence. Finally, while the Lord was staying on the mountain peak, immediately a contrary wind arises, and it stirs up the sea, and the apostles are in peril, and the impending shipwreck persists as long as Jesus does not come. — Commentary on Matthew
Mateus 14:24
[(as quoted by Aquinas, AD 1274)] Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening he was there alone; that is, in the mountain; but the boat was in the middle of the sea tossed with the waves; for the wind was contrary. While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes. — Catena Aurea by Aquinas
Mateus 14:25
[(as quoted by Aquinas, AD 1274)] The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shows that they had been in danger the whole night. — Catena Aurea by Aquinas
Mateus 14:25
(Verse 25.) However, during the fourth watch of the night, he came to them, walking on the sea. Military stations and night watches are divided into three-hour intervals. Therefore, when he says that the Lord came to them during the fourth watch of the night, it indicates that they were in danger throughout the entire night, and in the last part of the night, and at the end of the world, he will provide them with help. — Commentary on Matthew
Mateus 14:26
(Verse 26.) And when the disciples saw him walking on the sea, they were troubled, saying: It is a ghost. If, according to Marcion and Manichaeus, our Lord was not born of a Virgin, but appeared in a vision: how is it that now the apostles fear seeing a vision? And they cried out due to fear. The confused shout and uncertain voice is a sign of great fear. — Commentary on Matthew
Mateus 14:26
[(as quoted by Aquinas, AD 1274)] A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichæus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision)? — Catena Aurea by Aquinas
Mateus 14:27
[(as quoted by Aquinas, AD 1274)] Whereas He says, It is I, without saying who, either they might be able to understand Him speaking through the darkness of night; or they might know that it was He who had spoken to Moses, Say unto the children of Israel, He that is has sent me unto you. (Exod. 3:14.) — Catena Aurea by Aquinas
Mateus 14:27
(Verse 27) Immediately Jesus spoke to them, saying: Have confidence, I am, do not be afraid. He takes care of what was first in the matter and commands those who fear, saying: Have confidence, do not be afraid. And what follows, I am, does not add who he is, either from a voice they could recognize, who spoke through the darkness of the obscure night, or they repeated that he himself is the one who spoke to Moses: Thus you shall say to the children of Israel: He who is, has sent me to you (Exod. III, 14). — Commentary on Matthew
Mateus 14:28
[(as quoted by Aquinas, AD 1274)] On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, Peter answered and said unto him, Lord, if it be thou, bid me come unto thee upon the water. As much as to say, Do thou command, and straightway it will become solid; and that body which is in itself heavy will become light. — Catena Aurea by Aquinas
Mateus 14:28
Peter is found to be of ardent faith at all times. When the disciples are asked who people say that Jesus is, Peter declares him to be the Son of God. Though mistaken in wanting to follow Christ to his Passion, he is not mistaken in his affection. He does not desire the death of him who a short time before he declared to be the Son of God. Peter is among the first to go up the mountain with the Savior and is the only one to follow him in his Passion. With bitter tears he immediately washes away the sin of denial that sprang up from fear. After the Passion when they were fishing in Lake Gennesaret, the Lord was standing on the beach, while the others were slowly sailing in the boat. He hesitated not for a moment. He put on his overgarment and plunged into the sea. And now, with the same ardor of faith he always had, the other apostles gazing in awe, he believes that he can do by the will of the Master what the latter could do by nature. "Bid me come to you on the water." Just say the word, and immediately the waves will become solid. The body which of itself is heavy will become light. — COMMENTARY ON MATTHEW 2.14.28
Mateus 14:28-29
(Verse 28, 29.) But Peter, responding, said: Lord, if it is you, command me to come to you on the water. And he said: Come. In all places, Peter is found to have the most fervent faith. When the disciples were asked who they said Jesus, the Son of God, confesses. He prevents him from going to his passion, and although he may be mistaken in understanding, he is not mistaken in his feelings: not wanting him to die, whom he had confessed as the Son of God just a little while before. He is the first among the first to ascend the mountain with the Savior, and in his passion he alone follows, washing away with bitter tears the sin of denial that had descended from sudden fear. After the passion, when they were in the lake of Genesareth, fishing, and the Lord was standing on the shore, as others were slowly sailing, he did not allow any delays, but girding himself with his own girdle, he immediately threw himself into the waves. Therefore, with the same ardor of faith as always, now also, while others are silent, he believes that he can do by the will of the master what he could do by nature. Command me to come to you over the waters. You give the order, and immediately the waves will be still, and the body which is naturally heavy will become light. And when Peter descended from the boat, he walked on the water to come to Jesus. Those who think that the body of the Lord was not true, because he walked on soft waters, let them explain how Peter walked, whom they certainly will not deny to be a real human being. — Commentary on Matthew
Mateus 14:29
[(as quoted by Aquinas, AD 1274)] Let those who think that the Lord's body was not real, because He walked upon the yielding waters as a light æthereal substance, answer here how Peter walked, whom they by no means deny to be man. — Catena Aurea by Aquinas
Mateus 14:30
(Verse 30) But when he saw the strong wind, he was afraid. And when he began to sink, he cried out, saying: Lord, save me. The faith of his soul burned, but human frailty dragged him into the deep: therefore a little is left to temptation, so that faith may increase, and he may understand that he is not saved by the ease of his request, but by the power of the Lord. — Commentary on Matthew
Mateus 14:30
[(as quoted by Aquinas, AD 1274)] Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep. — Catena Aurea by Aquinas
Mateus 14:31-32
(Verse 31, 32.) And immediately Jesus, stretching out His hand, took hold of him and said to him, 'You of little faith, why did you doubt?' And when they got into the boat, the wind stopped. If it is said to the Apostle Peter, of whose faith and ardor of mind we have spoken above, who confidently asked the Savior, saying, 'Lord, if it is You, command me to come to You on the water,' because he was a little afraid, 'You of little faith, why did you doubt?' What must we say, who have even the smallest portion of this little faith? — Commentary on Matthew
Mateus 14:33
(Verse 33.) But those who were in the boat came and worshiped Him, saying, "Truly You are the Son of God." At the one sign of calm being restored to the sea, which sometimes happens after great storms by chance, sailors and passengers truly confess the Son of God, and Arius preaches a created being in the Church. — Commentary on Matthew
Mateus 14:33
[(as quoted by Aquinas, AD 1274)] If then upon this single miracle of stilling the sea, a thing which often happens by accident after even great tempests, the sailors and pilots confessed them to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature? — Catena Aurea by Aquinas
Mateus 14:34
[(as quoted by Aquinas, AD 1274)] If we knew what the word Gennezareth would convey in our tongue, we might understand how under the type of the Apostles and the boat, Jesus guides to shore the Church when He has delivered it from the wreck of persecution, and makes it to rest in a most tranquil harbour. — Catena Aurea by Aquinas
Mateus 14:34
(Verse 34.) And when he had crossed over, they came to the land of Genesaret. If we knew what Genesaret would resonate in our language, we would understand how Jesus, through the symbol of the apostles and the boat, leads the Church freed from the shipwreck of persecution to the shore, and makes it rest in a very peaceful harbor. — Commentary on Matthew
Mateus 14:35
[(as quoted by Aquinas, AD 1274)] They knew Him by fame, not by sight; although indeed by reason of the greatness of the signs which He did among the people, He was known by face to great numbers. And note how great the faith of the men of the land of Gennezareth, that they were not content with the healing of the men of that country only, but sent to all the towns round about. — Catena Aurea by Aquinas
Mateus 14:35
(Ver. 35.) And when the men of that place recognized him, they sent throughout all that region. They recognized him by his reputation, not by his appearance, or certainly by the greatness of the signs he was performing among the people; even his face was well-known to many. And see how great is the faith of the people of the land of Genesareth, that they are not content with the salvation of those present, but send to other cities in the vicinity, so that all may come running to the physician. — Commentary on Matthew
Mateus 14:36
(Verse 36.) And all who were sick approached him, and they begged him to touch the fringe of his garment. And whoever touched it, they were healed. But those who were sick should not touch the body of Jesus or the entire garment, but only the edge of the fringe, and whoever touched it, they would be healed. Understand the fringe of his garment, or at least understand this commandment: whoever breaks it will be considered the least in the kingdom of heaven (Above, III). And through the assumption of the body, by which we come to the Word of God, and afterwards enjoy His majesty. — Commentary on Matthew
Mateus 14:36
[(as quoted by Aquinas, AD 1274)] Or, by the hem of the garment understand His least commandment, which whosoever transgresses, shall be called least in the kingdom of heaven; or, again, His assumption of the body, by which we come to the Word of God. — Catena Aurea by Aquinas