Mateus 7
Jerome · Comentário Patrístico (catena)
Mateus 7:1-2
[(as quoted by Aquinas, AD 1274)] But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood? — Catena Aurea by Aquinas
Mateus 7:1-2
(Chapter VII - Verses 1, 2) Do not judge, so that you may not be judged. For with the judgment you judge, you will be judged; and with the measure you use, it will be measured to you. If judging is prohibited, what is the consequence of Paul judging the fornicator in Corinth (1 Cor. 5), and Peter rebuking Ananias and Sapphira for lying (Acts 5)? But he shows what he prohibits from the consequences, saying: just as you judge, you will be judged. Therefore, he did not prohibit judgment, but taught it. — Commentary on Matthew
Mateus 7:3-5
[(as quoted by Aquinas, AD 1274)] He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother. — Catena Aurea by Aquinas
Mateus 7:3-5
(Vers. 3-5.) But why do you see the speck in your brother's eye, and not see the beam in your own eye? Or how can you say to your brother, 'Brother, let me remove the speck from your eye,' while the beam is in your own eye? Hypocrite, first remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye. He speaks of those who, while being subject to mortal sin themselves, do not overlook minor sins of their brothers: straining out a gnat and swallowing a camel (Matthew 23). Therefore, those who hypocritically pretend to be just, as we said above, are called hypocrites, who, while they have a beam in their own eye, look at the speck in their brother's eye. — Commentary on Matthew
Mateus 7:6
(Verse 6) Do not give what is holy to the dogs. Holy, it is the bread of the children. Therefore, we should not take the bread of the children and give it to the dogs. Do not cast your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces. The pig does not appreciate ornamentation, as it wallows in the mire. And according to the Proverbs of Solomon: If he has a golden circle, he is found to be more vile. (Prov. XI, 22). Some interpret them as dogs who return to the vomit of their sins after believing in Christ: but they interpret pigs as those who have not yet believed in the Gospel, and who wallow in the mire of unbelief and vice. Therefore, it is not fitting for men of this kind to quickly believe the Gospel pearl, lest they trample on it and, once converted, begin to scatter us. — Commentary on Matthew
Mateus 7:7-8
[(as quoted by Aquinas, AD 1274)] Having before forbidden us to pray for things of the flesh, He now shows what we ought to ask, saying, Ask, and it shall be given you. — Catena Aurea by Aquinas
Mateus 7:7-8
(Verse 7 and following) Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? He shows what we should seek, who had forbidden earthly things to be asked for. If it is given to the one who asks, and the one who seeks finds, and to the one who knocks it is opened, then it is clear that the one who has not been given, and the one who has not found, and the one to whom it has not been opened, has not asked, sought, and knocked properly. Let us therefore knock at the door of Christ, of which it is said: This is the gate of the Lord, the just shall enter into it (Ps. CXVII, 20); so that when we have entered, the hidden and dark treasures may be revealed to us in Christ Jesus, in whom is all knowledge (Coloss. II). — Commentary on Matthew
Mateus 7:11
[(as quoted by Aquinas, AD 1274)] Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation evil, (Gen. 8:22.) as the Apostle also speaks, Seeing the days are evil. — Catena Aurea by Aquinas
Mateus 7:11-12
(Ver. 11, 12.) So if you, being evil, know how to give good things to your children, how much more will your Father who is in heaven give good things to those who ask Him! Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. It should be noted that when he referred to the apostles as evil, unless perhaps under the guise of the apostles the entire race of men is condemned, whose hearts are inclined to evil from infancy in comparison to divine mercy. Read Genesis (Genesis 8). It is not surprising if people of this age are called evil, since even the apostle Paul recalls: Redeeming the time, for the days are evil (Ephesians 5:16). — Commentary on Matthew
Mateus 7:13-14
[(as quoted by Aquinas, AD 1274)] Attend to the words, for they have an especial force, many walk in the broad way—few find the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway. — Catena Aurea by Aquinas
Mateus 7:13-14
(Verse 13, 14) Enter through the narrow gate, for wide is the gate and spacious is the way that leads to destruction, and many are those who enter through it. How narrow is the gate and confined is the way that leads to life! And few are those who find it. The wide path is the pleasure of the world, which people desire. The narrow path, which is opened through struggles and fasting, which even the Apostle entered (II Cor. VI, XI): and Timothy is encouraged to enter through it (I Tim. V). At the same time, consider how clearly he has spoken about each path. Many walk the broad path, but few find the narrow one. The broad path is not sought after, nor is there a need for discovery: it offers itself willingly, and is the path of those who wander. But the narrow path, not everyone finds it, and those who do find it, do not immediately enter it. Indeed, many, once they have found the path of truth, are captivated by the pleasures of the world and turn back from the middle of the journey. — Commentary on Matthew
Mateus 7:15-16
[(as quoted by Aquinas, AD 1274)] What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren. — Catena Aurea by Aquinas
Mateus 7:15-16
(Verse 15 and following) Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? It is possible to understand all things, as those who promise one thing in appearance and speech but show another thing in action. But especially, this should be understood about heretics, who seem to clothe themselves in the appearance of piety through continence, chastity, and fasting, but inwardly they have a poisoned heart and deceive the minds of the simple brothers. Therefore, from the fruits of the soul, which drag innocence to ruin, they are compared to ravenous wolves. — Commentary on Matthew
Mateus 7:18
[(as quoted by Aquinas, AD 1274)] We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, I know not the man? Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel? — Catena Aurea by Aquinas
Mateus 7:18
(Verse 18 and following) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Let us ask the heretics who claim that there are two contradictory natures, if according to their understanding, a good tree can never bear bad fruit, then how did Moses, a good tree, sin by striking the rock (Deut. 32)? And how did David, after killing Uriah, sleep with Bathsheba (2 Sam. 11)? And how did Peter, during the Passion of the Lord, deny Him, saying: 'I do not know the man' (Matt. 26:72)? Or what connection is there between Jethro, the father-in-law of Moses, a bad tree who did not believe in the God of Israel, giving good advice to Moses (Exod. 18)? And how did Achior, in speaking to Holofernes, say something useful (Judith 5)? And as the comedian said (which the Apostle confirmed): 'Evil company corrupts good morals' (1 Cor. 5). And when they do not find what to answer, let us infer that Judas (John 13) , once a good tree, bore bad fruits after betraying (or handing over) the Savior; and that Saul (Philippians 3) , a bad tree at the time he persecuted the Church of Christ, bore good fruits afterwards, when he was transformed from a persecutor into a vessel of election (Acts 9) . Therefore, a good tree does not bear bad fruits as long as it perseveres in the pursuit of goodness; and a bad tree remains in the fruits of sin as long as it does not convert to repentance. For no one remains in what he was, he begins to be what he has not yet begun. — Commentary on Matthew
Mateus 7:21
[(as quoted by Aquinas, AD 1274)] As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven. For Scripture uses to take words for deeds; according to which the Apostle declares, They make confession that they know God, but in works deny him. (Tit. 1:16.) — Catena Aurea by Aquinas
Mateus 7:21
(Verse 21.) Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. As he said before, those who have a garment of good life should not be received on account of the wickedness of their teachings: so now he asserts the opposite, that even faith should not be given to those who, although they possess the integrity of faith, live wickedly and destroy the integrity of doctrine with evil deeds. For both the work is necessary for the servants of God, so that both the work is confirmed by speech, and speech is confirmed by works. This statement may seem contrary to that: No one can say, 'Jesus is Lord,' except in the Holy Spirit (1 Cor. 12:3). But it is customary for the sayings of the Scriptures to be taken for actions, as it is immediately approved in the following passages, refuting those who boast of having knowledge of the Lord without works, and they hear from the Savior: Depart from me, you workers of iniquity, I do not know you (Luke 13). And the Apostle speaks in this sense: They profess to know God, but by their deeds they deny Him (Titus 1:16). — Commentary on Matthew
Mateus 7:22
[(as quoted by Aquinas, AD 1274)] Otherwise; To prophesy, to work wonders, to cast out dæmons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Seæva in the Acts of the Apostles were seen to cast out dæmons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles. — Catena Aurea by Aquinas
Mateus 7:22
(Verse 22.) Many say to me on that day: Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many miracles? It is not always the merit of the one who does the prophesying, performing miracles, and casting out demons, but either the invocation of the name of Christ accomplishes this, or it is for the condemnation of those who invoke it and for the benefit of those who see and hear. So, even though people may despise those who perform miracles, they still honor God, for it is by invoking His name that such great wonders are accomplished. For both Saul (1 Samuel 10) and Balaam (Numbers 23) and Caiaphas (John 11) prophesied, not knowing what they were saying; and Pharaoh (Genesis 41) and Nebuchadnezzar (Daniel 2) knew the future through dreams. And in the Acts of the Apostles, the sons of Sceva were seen casting out demons (Acts 19). But it is also narrated that the apostle Judas, with the intention of a traitor, performed many signs among the other Apostles. — Commentary on Matthew
Mateus 7:23
(Verse 23.) And then I will confess to them, because I never knew you. He said explicitly, I will confess, because he had pretended to speak a long time ago: I do not know you. The Lord does not know those who perish. However, observe why he added, I never knew you, if, according to some, they have always lived among rational creatures. — Commentary on Matthew
Mateus 7:23
[(as quoted by Aquinas, AD 1274)] Emphatically, Then will I confess, for for long time He had forebore to say it. Note that He says, I never knew you, as being against some that say that all men have always been among rational creatures. He says not, Who have worked, but, who work iniquity, that He should not seem to take away repentance. Ye, that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning. — Catena Aurea by Aquinas
Mateus 7:24
(Verse 24) Depart from me, you who practice iniquity. Therefore, everyone who hears these words of mine and does them will be like a wise man who built his house on the rock. He did not say, 'you who have practiced iniquity,' so as not to seem to take away repentance, but rather 'you who practice,' that is, those who, up until the present hour, when the time of judgment comes, though they do not have the power to sin, still have the inclination. — Commentary on Matthew
Mateus 7:25
(Verse 25.) And the rain descended, and the rivers came, and the winds blew, and they rushed upon that house, and it did not fall. This rain which seeks to overthrow the house is the devil. The rivers, all the Antichrists, who are against Christ. The spiritual winds of wickedness in heavenly places (Ephesians 6). — Commentary on Matthew
Mateus 7:26
(Verse 26.) For it was founded upon a rock. And everyone who hears these words of mine and does not do them will be like a foolish man. Upon this rock the Lord built his Church (Matthew 15): from this rock the apostle Peter obtained his name. Upon a rock of this kind, serpent's tracks are not found (Proverbs 30). Concerning this, the prophet speaks confidently: He set my feet upon a rock (Psalm 40:3). And in another place: The rock is a refuge for rabbits, or porcupines (Psalm 104:8). For a timid animal takes refuge in the caves of the rocks: and with its rough skin and completely armed with javelins, it protects itself with such defense. Therefore, it is said to Moses at that time when he had fled from Egypt, and the rabbit was the Lord's: Stand in the opening of the rock, and you will see my back parts. (Exodus 33:21). — Commentary on Matthew
Mateus 7:26-27
[(as quoted by Aquinas, AD 1274)] Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall. — Catena Aurea by Aquinas
Mateus 7:27-28
(Verse 27, 28) Whoever built his house on sand: and the rain descended, and the rivers came, and the winds blew, and they beat upon that house, and it fell: and great was the fall thereof. And it came to pass, when Jesus had finished these words, that the multitudes were astonished at his doctrine. The foundation which the Apostle, the architect, laid (I Cor. 3), is one, our Lord Jesus Christ. Upon this stable and firm foundation, and by itself a strong structure founded on massive support, is built the Church of Christ. Truly, every heretic's discourse is built for the purpose of collapsing upon a super unstable arena which cannot be securely cemented together nor reduced into one bond. — Commentary on Matthew
Mateus 7:28-29
[(as quoted by Aquinas, AD 1274)] For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, It was said by them of old... But I say unto you. But the Scribes only taught the people what was written in Moses and the Prophets. — Catena Aurea by Aquinas
Mateus 7:29
(Verse 29.) For he was teaching them as one having authority, and not as the scribes and Pharisees. For they taught the people, what was written in Moses and the Prophets. But Jesus, being like God and the Lord of Moses himself, for the freedom of his will, either added to the law what seemed less, or changing it, preached to the people, as we also read above: It was said to the ancients: But I say to you. — Commentary on Matthew