Mateus 10
Remigius of Rheims
Mateus 10:1
[(as quoted by Aquinas, AD 1274)] The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve. Wherein is openly showed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them. — Catena Aurea by Aquinas
Mateus 10:2
[(as quoted by Aquinas, AD 1274)] (ap. Raban.) There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, 'Taking off the shoe,' 'or unloosing,' or 'acknowledging.' But those that say this are contradicted by two facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, Thou shalt be called Cephas, (John 1:42.) on which the Evangelist adds, which being interpreted is Petrus. Simon is interpreted 'obedient,' for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, 'Laying aside grief,' and, 'hearing painful things;' for that on the Lord's resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, Another shall gird thee, and shall carry thee whither thou wouldest not. (John 21:18.) And Andrew his brother. Andrew is interpreted 'manly;' for as in Latin 'virilis' is derived from 'vir,' so in Greek Andrew is derived from ἀνὴρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands. (e Beda.) James is interpreted 'The supplanter,' or 'that supplanteth;' for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John is interpreted 'The grace of God,' because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord's bosom. — Catena Aurea by Aquinas
Mateus 10:3
[(as quoted by Aquinas, AD 1274)] Philip and Bartholomew. (e Beda.) Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate the light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted 'The son of him that raiseth watera,' that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the droppings of holy preaching. Thomas, and Matthew the Publican. (e Beda.) Thomas is interpreted 'an abyss,' or 'a twin,' which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, My Lord and my God. (John 20:28.) Matthew is interpreted 'given,' because by the Lord's bounty he was made an Evangelist of a Publican. James the son of Alphæus, and Thaddæus. It is well said, the son of Alphæus, that is, 'of the just,' or 'the learned;' for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, 'The just.' Thaddæus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James. Jude is interpreted 'having confessed,' because he confessed the Son of God. — Catena Aurea by Aquinas
Mateus 10:4
[(as quoted by Aquinas, AD 1274)] Scarioth is interpreted 'The memory of the Lord,' because he followed the Lord; or 'The memorial of death,' because he plotted in his heart how he might betray the Lord to death; or 'strangling,' because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again. — Catena Aurea by Aquinas
Mateus 10:8
[(as quoted by Aquinas, AD 1274)] The sick are the slothful who have not strength to live well; the lepers are the unclean in sin and carnal delights; the dæmoniacs are they that are given up under the power of the Devil. — Catena Aurea by Aquinas
Mateus 10:9-10
[(as quoted by Aquinas, AD 1274)] The Lord shows by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other. — Catena Aurea by Aquinas
Mateus 10:11-12
[(as quoted by Aquinas, AD 1274)] The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will show themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master. — Catena Aurea by Aquinas
Mateus 10:13
[(as quoted by Aquinas, AD 1274)] (ap. Raban.) Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour. — Catena Aurea by Aquinas
Mateus 10:15
[(as quoted by Aquinas, AD 1274)] (ap. Raban.) Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles. Sodom and Gomorrah are especially mentioned, to show that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils. — Catena Aurea by Aquinas
Mateus 10:16
[(as quoted by Aquinas, AD 1274)] Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross. The Lord unites these two things; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt. — Catena Aurea by Aquinas
Mateus 10:19-20
[(as quoted by Aquinas, AD 1274)] How or what, one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either. (ap. Raban.) Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak. Hence Paul speaks, Seek ye a proof of Christ who speaketh in me? (2 Cor. 13:3.) — Catena Aurea by Aquinas
Mateus 10:21-22
[(as quoted by Aquinas, AD 1274)] And the reward is not for those that begin, but for those that bring to an end. That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions. And note that 'the end' does not always mean destruction, but sometimes perfection, as in that, Christ is the end of the Law. (Rom. 10:4.) So the sense here may be, Whosoever shall endure to the end, that is, in Christ. — Catena Aurea by Aquinas
Mateus 10:23
[(as quoted by Aquinas, AD 1274)] Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they showed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom. — Catena Aurea by Aquinas
Mateus 10:24-25
[(as quoted by Aquinas, AD 1274)] He calls Himself master and lord; by disciple and servant He denotes His Apostles. And because this sentence seemed not to agree with the foregoing words, He shows what they mean by adding, If they have called the master of the house Beelzebub, how much more they of his household? As much as to say, Ye therefore will not seek worldly honours and human glory, while you see me pursuing the redemption of mankind through mocking and contumely. — Catena Aurea by Aquinas
Mateus 10:26
[(as quoted by Aquinas, AD 1274)] To the foregoing consolation He adds another no less, saying, Fear ye not them, namely, the persecutors. And why they were not to fear, He adds, For there is nothing hid which shall not be revealed, nothing secret which shall not be known. Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, When they have turned to Christ, then the veil shall be taken away. (2 Cor 3:16.) So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest? — Catena Aurea by Aquinas
Mateus 10:27
[(as quoted by Aquinas, AD 1274)] The meaning therefore is, What I say to you in darkness, that is, among the unbelieving Jews, that speak ye in the light, that is, preach it to the believing; what ye hear in the ear, that is, what I say unto you secretly, that preach ye upon the housetops, that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately. — Catena Aurea by Aquinas
Mateus 10:30
[(as quoted by Aquinas, AD 1274)] Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven. — Catena Aurea by Aquinas
Mateus 10:32-33
[(as quoted by Aquinas, AD 1274)] Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven. Here is to be understood that confession of which the Apostle speaks, With the heart men believe unto justification, with the month confession is made unto salvation. (Rom. 10:10.) That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven. And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature. — Catena Aurea by Aquinas
Mateus 10:39
[(as quoted by Aquinas, AD 1274)] The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation. That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul. — Catena Aurea by Aquinas
Mateus 10:41
[(as quoted by Aquinas, AD 1274)] Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him. — Catena Aurea by Aquinas
Mateus 10:42
[(as quoted by Aquinas, AD 1274)] The least of these, that is, not a prophet, or a righteous man, but one of these least. — Catena Aurea by Aquinas