Matthew § 24
Saturday of 3d Sunday
Chapter 7
And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσον τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσε· τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
и҆ сни́де до́ждь, и҆ прїидо́ша рѣ́ки, и҆ возвѣ́ѧша вѣ́три, и҆ нападо́ша на хра́минꙋ тꙋ̀: и҆ не паде́сѧ, ѡ҆снована́ бо бѣ̀ на ка́мени.
When the soul considers the Most High in a manner that is most pious, true, and good, then it is lifted up by zeal and the rapture of love to the third heaven, yet not in such a perfect way as Paul. And then the house is built on rock.
Collations on the Hexaemeron, Collation 9Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil's reign attack it.
Catena Aurea by Aquinas(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"For the rain descended," saith He, "the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock."
By "rain" here, and "floods," and "winds," He is expressing metaphorically the calamities and afflictions that befall men; such as false accusations, plots, bereavements, deaths, loss of friends, vexations from strangers, all the ills in our life that any one could mention. "But to none of these," saith He, "doth such a soul give way; and the cause is, it is founded on the rock." He calls the stedfastness of His doctrine a rock; because in truth His commands are stronger than any rock, setting one above all the waves of human affairs. For he who keeps these things strictly, will not have the advantage of men only when they are vexing him, but even of the very devils plotting against him. And that it is not vain boasting so to speak, Job is our witness, who received all the assaults of the devil, and stood unmoveable; and the apostles too are our witnesses, for that when the waves of the whole world were beating against them, when both nations and princes, both their own people and strangers, both the evil spirits, and the devil, and every engine was set in motion, they stood firmer than a rock, and dispersed it all.
And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And ye are witnesses, who know the plots in king's courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing.
What then? Did no such thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed.
Thou then likewise, if thou be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if thou be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt thee. Since in what is he to harm thee, who is minded to lay plots? Will he take away thy money? Well, but before their threatening thou wast commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of thy Lord. But doth he cast thee into prison? Why, before thy prison, thou wast enjoined so to live, as to be crucified even to all the world. But doth he speak evil? Nay, from this pain also Christ hath delivered thee, by promising thee without toil a great reward for the endurance of evil, and making thee so clear from the anger and vexation hence arising, as even to command thee to pray for them. But doth he banish thee and involve thee in innumerable ills? Well, he is making the crown more glorious for thee. But doth he destroy and murder thee? Even hereby he profits thee very greatly, procuring for thee the rewards of the martyrs, and conducting thee more quickly into the untroubled haven, and affording thee matter for a more abundant recompence, and contriving for thee to make a gain of the universal penalty.
Homily on the Gospel of Matthew 24"For neither death nor life nor angels nor other things can separate us from the love of Christ." Neither can the flooding of rivers, as in the lands of Egypt and Assyria, do harm. Only those are harmed who build on sand, who practice the wisdom of the world. The winds that blow are like the false prophets. All these, coming together in one place, "beat upon" the house. If it is founded on rock, they do no harm. "The way of a snake upon a rock" is not to be found. But in the form of temptations and persecutions, which may mount into a flood, they beat upon even the one who seems to be well-founded. The house falls if it does not have Christ as its basis and foundation. But the truly wise person builds one's house "upon a rock." This is the way the Lord builds his church—upon the rock, with steadfastness and strength. This is why "the gates of hell shall not prevail against it." All the persecutions that fall upon that house accomplish nothing. The house is founded upon the rock.
FRAGMENT 153Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- PrologueThe assault on this house follows: And the rain came. Rain is taken as doctrine, so that there is good rain and bad rain. Therefore, what collapses is bad doctrine: "The Lord rained sulphur and fire on Sodom" (Gen 19:24). Likewise, floods are good and not good: "The floods divided their land" (Is 18:2); and by this the wise, who regard themselves as wise, are signified. Those floods are produced by rains. By winds are signified the devils; hence in Jude (v. 12): "Waterless clouds, carried along by winds." They beat on that house, i.e., the Church, and it did not fall: "Its cords will never be broken" (Is 33:21). And why? Because it had been founded upon the rock, i.e., Christ.
Commentary on MatthewAnd every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον·
И҆ всѧ́къ слы́шай словеса̀ моѧ̑ сїѧ̑, и҆ не творѧ̀ и҆́хъ, ᲂу҆подо́битсѧ мꙋ́жꙋ ᲂу҆ро́дивꙋ, и҆́же созда̀ хра́минꙋ свою̀ на песцѣ̀:
But do not forget this. At first it is natural for a baby to take its mother's milk without knowing its mother. It is equally natural for us to see the man who helps us without seeing Christ behind him. But we must not remain babies. We must go on to recognise the real Giver. It is madness not to. Because, if we do not, we shall be relying on human beings. And that is going to let us down. The best of them will make mistakes; all of them will die. We must be thankful to all the people who have helped us, we must honour them and love them. But never, never pin your whole faith on any human being: not if he is the best and wisest in the whole world. There are lots of nice things you can do with sand: but do not try building a house on it.
Mere Christianity, Book 4, Chapter 7: Let's Pretend(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 MatthewOr 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 AquinasWherefore also He made His argument more expressive, by trying its force in a parable; for it was not the same thing to say, "The virtuous man shall be impregnable but the wicked easily subdued," as to suppose a rock, and a house, and rivers, and rain, and wind, and the like.
"And every one," saith He, "that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, which built his house upon the sand."
And well did He call this man "foolish": for what can be more senseless than one building a house on the sand, and while he submits to the labor, depriving himself of the fruit and refreshment, and instead thereof undergoing punishment? For that they too, who follow after wickedness, do labor, is surely manifest to every one: since both the extortioner, and the adulterer, and the false accuser, toil and weary themselves much to bring their wickedness to effect; but so far from reaping any profit from these their labors, they rather undergo great loss. For Paul too intimated this when he said, "He that soweth to his flesh, shall of his flesh reap corruption." To this man are they like also, who build on the sand; as those that are given up to fornication, to wantonness, to drunkenness, to anger, to all the other things.
Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, "What shall we do to these men?" Seest thou those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, "What do ye, seeking to bring this man's blood upon us?" What saith he? Dost thou scourge, and art thou in fear? entreatest thou despitefully, and art in dismay? Dost thou judge, and yet tremble? So feeble is wickedness.
But the Apostles not so, but how? "We cannot but speak the things which we have seen and heard." Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. And as he who wraps up fire in a garment, extinguishes not the flame, but consumes the garment; so he that is doing despite to virtuous men, and oppressing them, and binding them, makes them more glorious, but destroys himself.
Homily on the Gospel of Matthew 24Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- Prologue"And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." Speaking of the man who believes but does not act, Jesus did not say, "I will liken him to a foolish man." Instead Jesus says, "He shall be likened" on his own account to a foolish man. Such a man builds the house of his soul upon sand, that is, with no deeds to provide a stable foundation. This is why it collapses under the blows of temptations. For when temptation beats upon it, it falls with a crash. Unbelievers do not fall, for they are always lying on the ground. It is the believer who falls. Therefore "great was the fall," because it was a Christian who fell.
Commentary on MatthewThen he presents the simile indicating the outcome of one who hears and does not do. In regard to this he mentions the construction; secondly, the assault (v. 27); thirdly, the ruin (v. 27b).
He says: and everyone who hears these my words and does not do them, will be like a foolish man, who fell from the light of wisdom. Hence Ec (4:13): "Better is a wise servant than a foolish king." Likewise, the fool is the devil; the house he builds is the assembly of unbelievers. Hence Ps 73 (v. 30): "The earth is filled with houses of sin." The house is built on sand. By sand is meant unbelievers, who are unfruitful. And they are numerous: "The number of fools is infinite" (Ec 1:15). Again, sand does not cohere; similarly, they are always at odds. He builds on sand, i.e., makes as his end, which is as a foundation, a temporal good.
Commentary on MatthewAnd the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσε, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.
и҆ сни́де до́ждь, и҆ прїидо́ша рѣ́ки, и҆ возвѣ́ѧша вѣ́три, и҆ ѡ҆про́шасѧ хра́минѣ то́й, и҆ паде́сѧ: и҆ бѣ̀ разрꙋше́нїе є҆ѧ̀ ве́лїе.
Spiritually understood, the one who rightly hears the word is contrasted with the builder who builds his house on sand. In time of temptation the house falls down. The onslaught of evil wind covers it with silt, and troubled waters flood into the soul. From this turbid flood stream of iniquity the house is shaken to its foundations. This should rouse us to become aware of the danger that comes in final judgment. Those who hear the Lord's words are like a wise man building on rock. Those who do not follow the Lord's words are likened to a foolish man building on sand. One who practices virtue is made thoroughly able "through Christ who strengthens him." We receive everything from God who puts things right. From him comes wisdom and insight and union with all that is good. The bad person cannot claim God as cause of his own wickedness and stupidity. He makes himself like the fool when he withdraws from that which proceeds according to nature. He then turns toward what is unnatural.
FRAGMENT 89.14Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil's reign attack it.
Catena Aurea by Aquinas(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 MatthewAnd it doth not merely fall, but with great calamity: for "great indeed," He saith, "was the fall of it." The risk not being of trifles, but of the soul, of the loss of Heaven, and those immortal blessings. Or rather even before that loss, no life so wretched as he must live that follows after this; dwelling with continual despondencies, alarms, cares, anxieties; which a certain wise man also was intimating when he said, "The wicked fleeth, when no man is pursuing." For such men tremble at their shadows, suspect their friends, their enemies, their servants, such as know them, such as know them not; and before their punishment, suffer extreme punishment here. And to declare all this, Christ said, "And great was the fall of it;" shutting up these good commandments with that suitable ending, and persuading even by the things present the most unbelieving to flee from vice.
For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them.
For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only doth He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, "I know you not"): but also from the things present, the downfall, I mean, in what is said of the house.
Homily on the Gospel of Matthew 24Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- PrologueOr the great ruin is to be understood that with which the Lord will say to them that hear and do not, Go ye into everlasting fire. (Mat. 25:41.)
Catena Aurea by AquinasThe rain came, i.e., good doctrine, the floods came, i.e., sacred teachers, the winds blew, i.e., angels: "Who makes spirits his angels" (Ps 104:4). And they beat against that house, and it fell: "Babylon has fallen, has fallen" (Rev 14:8), namely, through preaching. And great was the fall thereof. If we wish to adapt the simile, we must say that a man should build like Christ. The Apostle teaches this: "Let each man take care how he builds upon it" (1 Cor 3:10). For someone builds a dwelling-place for God; some do the opposite, as below and as in 1 Corinthians (3:7), some build on straw. For a foundation is that upon which someone bases his intention. For some hear to learn, and these build on the intellect; and this is building on straw. Hence James (1:23): "One who hears and does not do is like a man who looks at his natural face in a mirror." Hence they build on the changeable. But another hears in order to do and love; and he builds on a rock, because it is on something firm and stable: "Train up a child in the way he should go, and when he is old, he will not depart from it" (Pr 22:6). For that foundation is laid on charity: "Who will separate us from the love of Christ?" (Rom 8:35).
But one might ask why a foundation on the intellect is unstable and not solid, but that on the affections is. The reason is that the intellect deals with universals, for it cannot know much except in a general way. Therefore, stability is not based on wandering about the universal. But actions and affections deal with particulars and good habits; consequently, if temptation comes, it clings to what it is accustomed to, namely, good action; and so it resists.
But what is understood by rain? The answer is the devil never tempts first in important matters, but first in lesser and then goes on to the greater; hence by rain, evil thoughts. He tempts, therefore, to evil thoughts; and if there is consent, he then tempts to something graver, and thus they increase. From these come floods, and then he rushes in with all his powers, so that the victim necessarily falls: "He who despises small things will fail little by little" (Sir 19:1). Or, in this way: rain, temptations of the flesh; floods, temptations of the world; winds, temptations of the devil. Or, according to Augustine, rain is superstitious doctrine. When one adheres to these, he falls most gravely; and this is the great ruin. But it is not great, when he hesitates and does not fall, because when the temptation occurs, he fears and grieves. But some give in completely: "Raze it, raze it! Down to its foundation" (Ps 137:7). Or it is called a great ruin, because the heart is impenitent: "They spend their days in prosperity, and in peace they go down to Sheol" (Job 21:13).
Commentary on MatthewAnd it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
Καὶ ἐγένετο ὅτε συνετέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ·
И҆ бы́сть є҆гда̀ сконча̀ і҆и҃съ словеса̀ сїѧ̑, дивлѧ́хꙋсѧ наро́ди ѡ҆ ᲂу҆ч҃нїи є҆гѡ̀:
(Serm. in Mont. in fin.) Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, He that heareth these words of mine, He shows plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.
(De Cons. Ev. ii. 19.) From that which is here said, He seems to have left the crowd of disciples—those out of whom He chose twelve, whom He called Apostles—but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered one and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering.
(Serm. in Mont. ii. 25. i. 10, et seq.) This is what is signified in the eleventh Psalm, I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times. (Ps. 12:5, 6.) The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting. Blessed, then, are the poor in spirit, for theirs is the kingdom of heaven. He is consenting to his adversary, that is, in showing reverence to the word of God, who goes to the opening His Father's will, not with contentiousness of law, but with meekness of religion, therefore, Blessed are the meek, for they shall inherit the earth. Also whosoever feels carnal delight rebel against his right will, will cry out, O wretched man that I am! who shall deliver me from the body of this death? (Rom. 7:24.) And in thus mourning he will implore the aid of the consoler; whence, Blessed are they that mourn, for they shall be comforted. What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but by probity of life. But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? Blessed, therefore, are they that hunger and thirst, for they shall be filled. Who can be ready to take wrong from the weak, to offer himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful? Therefore, Blessed are the merciful, for they shall find mercy. He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man's heart, and whatever he gives to another gives with that intention with which he would have others give to him. Blessed, therefore, are the pure in heart, for they shall see God. It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; Blessed are the peaceful, for they shall he called the sons of God. But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.
Catena Aurea by Aquinas(non occ.) Having related Christ's teaching, he shows its effects on the multitude, saying, And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.
Catena Aurea by Aquinas(Mor. xxiii. 13.) Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.
Catena Aurea by AquinasOr; They measure the efficacy of His power, by the might of His words.
Catena Aurea by AquinasFor 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 AquinasYet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them.
But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, "But I say unto you." And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors.
And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? and especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him.
Homily on the Gospel of Matthew 25The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ's glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second.
Catena Aurea by AquinasThis ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that the multitude wondered, either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.
Catena Aurea by Aquinas"And it came to pass, when Jesus had ended these sayings, the people were astonished at His teaching: for He taught them as one having authority, and not as the scribes." It was not the rulers who were astonished: how could that be when they viewed Him with spite? Rather it was the guileless multitude that was astonished. They did not marvel at His turns of phrase, but at His straightforward speech, and that He showed authority beyond that of the prophets. The prophets said, "Thus saith the Lord," but Christ spoke as God, "I say to you."
Commentary on MatthewAnd when Jesus finished these words, the crowds were astonished. There were three types of men who followed the Lord Jesus: some were astonished and scandalized, as the Pharisees, about whom below (c. 15). Some were astonished, but not scandalized, as the crowds. But some, as the perfect, were not astonished. But we must inquire about his saying, the crowds, because there were no crowds there. It can be said that the sermon was made to the crowds and to the disciples, but in the mountain below its summit was a plain. The disciples, therefore, were on the summit with Christ; but the crowds in the plain. Or, it can be said that it was given first to the apostles and then to the crowds. Or, crowds of disciples followed him.
Commentary on MatthewFor he taught them as one having authority, and not as the scribes.
ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς.
бѣ́ бо ᲂу҆чѧ̀ и҆̀хъ ꙗ҆́кѡ вла́сть и҆мѣ́ѧ, и҆ не ꙗ҆́кѡ кни́жницы (и҆ фарїсе́є).
(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 MatthewBut what was the reason for the astonishment? Because he taught them as one having authority. Hence in him is fulfilled Ec (8:4): "His speech is full of power." Therefore, as having authority, because he spoke as a lord or as a lawgiver. Or, as having power, i.e., with the ability to penetrate the heart: "Lo, he sends forth his voice, his mighty voice" (Ps 68:33). Or, with the power to work miracles, because he confirmed what he said with miracles.
Augustine says that everything preached in this sermon should be reduced to the seven gifts and to the beatitudes, because the first thing said, you shall not kill, pertains to the gift of fear and to the beatitude of piety. Then what follows, make friends with your adversary, pertains to the gift of piety, through which meekness is fulfilled. You shall not commit adultery... pertains to the gift of knowledge, by which the beatitude of mourning is fulfilled. The one concerning endurance pertains to the gift of courage, by which it is fulfilled, and to the beatitude, blessed are those who hunger and thirst after justice. The part which says, love your enemies, pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. But by the part which follows in c. 6 about not being anxious, up to c. 7, enter by the narrow gate, he intends to cleanse the heart; hence it pertains to the gift of understanding and to the beatitude which is cleanness of heart; hence blessed are the clean of heart, for they shall see God. The rest that follows pertains to the gift of wisdom.
Commentary on MatthewChapter 8
WHEN he was come down from the mountain, great multitudes followed him.
Καταβάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί.
Сше́дшꙋ же є҆мꙋ̀ съ горы̀, в̾слѣ́дъ є҆гѡ̀ и҆дѧ́хꙋ наро́ди мно́зи.
(De Cons. Ev. ii. 19.) Luke has mentioned the cleansing of this leper, though not in the same order of events, but as his manner is to recollect things omitted, and to put first things that were done later, as they were divinely suggested; so that what they had known before, they afterwards set down in writing when they were recalled to their minds.
Catena Aurea by AquinasOtherwise; By the mount on which the Lord sate is figured the Heaven, as it is written, Heaven is my throne. (Is. 66:1.) But when the Lord sits on the mount, only the disciples come to Him; because before He took on Him the frailty of our human nature, God was known only in Judæa; (Ps. 76:1.) but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shown to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they show the more excellent precepts to the perfect; they come down from the mount, in showing the lesser precepts to the weak.
Catena Aurea by Aquinas(Chapter 8, Verse 1) When Jesus had come down from the mountain, many crowds followed him, and behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.' When the Lord came down from the mountain, crowds gathered, for they were unable to ascend to higher places. And the leper was the first to meet him. For he had not yet been able to hear the Savior's message about the leprosy while on the mountain. And it should be noted that he was the first to be cured, specifically: second, the centurion's servant; third, Peter's mother-in-law, who had a fever; and in the fourth place, those who were brought to him possessed by demons, whose spirits he cast out with a word, when he healed all who were ill. And behold, a leper came and knelt before him, saying, 'Lord, if you will, you can make me clean.'
Commentary on MatthewAfter the preaching and teaching, is offered an occasion of working miracles, that by mighty works following, the preceding doctrine might be confirmed.
Catena Aurea by AquinasBut do thou mark, I pray thee, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as "one having authority," lest His so teaching should be thought boasting and arrogant, He doth the very same in His works also, as having authority to heal; that they might no more be perplexed at seeing Him teach in this way, when He was working His miracles also in the same.
Homily on the Gospel of Matthew 25This, I would add, the evangelist too is intimating, when he saith, "great multitudes followed Him," not any of the rulers, nor of the scribes, but as many as were free from vice, and had their judgment uncorrupted. And throughout the whole gospel thou seest that such clave unto Him. For both while He spake, they used to listen in silence, not making any intrusion, nor breaking in upon the connexion of His sayings, nor tempting Him, and desiring to find a handle like the Pharisees; and after His exhortation they followed Him again, marvelling.
Homily on the Gospel of Matthew 25(quoad sens.) Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, When Jesus descended from the mountain, great multitudes followed him.
Catena Aurea by Aquinas(Hom. in Liv. 5.) While the Lord taught on the mount, the disciples were with Him, for to them it was given to know the secret things of the heavenly doctrine; but now as He came down from the mount the crowds followed Him, who had been altogether unable to ascend into the mount. They that are bowed by the burden of sin cannot climb to the sublime mysteries. But when the Lord came down from the mount, that is, stooped to the infirmity, and helplessness of the rest, in pity to their imperfections, great multitudes followed Him, some for renown, most for His doctrine, some for cures, or having their wants administered to.
Catena Aurea by Aquinas"When He was come down from the mountain, great multitudes followed Him. And, behold, a leper approached and fell prostrate before Him, saying, Lord, if Thou wilt, Thou canst make me clean." Being a man of good sense, the leper did not go up on to the mountain, so as not to interrupt Jesus' teaching. But when Jesus came down from the mountain, then the leper worshipped Him. And the leper did not say, "If you beseech God, then you will heal me." But he showed great faith, saying, "If Thou wilt." And Christ did.
Commentary on MatthewIt could seem that the Lord was speaking pretentiously; consequently, he proves his authority by signs. First are mentioned the signs by which men are freed from temporal dangers; secondly, from spiritual (c. 9).
In regard to the first he does two things: first, he presents the signs by which men are freed from dangers due to intrinsic causes; secondly, to extrinsic (v. 23).
He proves his authority, because immediately, because absent, because perfectly, because many. Immediately, in the case of the leper; absent, in the case of the centurion's servant; perfectly, in the case of Peter's mother-in-law; many, in the many others.
In regard to the first he does three things: first, the witnesses to the miracle are introduced; secondly, the leper is brought forward (v. 2); thirdly, help is offered (v. 3).
He says, therefore, When Jesus came down from the mountain... The mountain is heaven: "The mountain which God desired for his abode" (Ps 68:16). Hence after he came down from heaven, great crowds followed him: "He emptied himself, taking the form of a servant, being born in the likeness of men" (Phil 2:7). Or, by mountain is meant lofty doctrine: "Your justice is as God's mountains" (Ps 36:7). While he was in the mountain, i.e., while he led a loft life, his disciples followed him. When he came down, great crowds followed him; "I could not address you as spiritual men" (1 Cor 3:1).
Commentary on MatthewAnd, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
Καὶ ἰδοὺ λεπρὸς ἐλθὼν προσεκύνει αὐτῷ λέγων· Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι.
И҆ сѐ, прокаже́нъ прише́дъ кла́нѧшесѧ є҆мꙋ̀, глаго́лѧ: гдⷭ҇и, а҆́ще хо́щеши, мо́жеши мѧ̀ ѡ҆чⷭ҇тити.
(Hom. in Dom. 3 Epiph.) Should any be perplexed how, when the Lord seems here to approve Moses' offering, the Church does not receive it, let him remember, that Christ had not yet offered His body for a holocaust. And it behoved that the typical sacrifices should not be taken away, before that which they typified was established by the testimony of the Apostles' preaching, and by the faith of the people believing. By this man was figured the whole human race, for he was not only leprous, but, according to the Gospel of Luke, is described as full of leprosy. For all have sinned, and need glory of God; (Rom. 3:23.) to wit, that glory, that the hand of the Saviour being stretched out, (that is, the Word being made flesh,) and touching human nature, they might be cleansed from the vanity of their former ways; and that they that had been long abominable, and cast out from the camp of God's people, might be restored to the temple and the priest, and be able to offer their bodies a living sacrifice to Him to whom it is said, Thou art a Priest for ever. (Ps. 110:4.)
Catena Aurea by Aquinas(Verse 2.) Lord, if you will, you can cleanse me. He who asks for the will, does not doubt about the power.
Commentary on Matthew"For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean." Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him "when He is come down." And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist saith, and with the genuine faith and right opinion about him. For neither did he say, "If Thou request it of God," nor, "If Thou pray," but, "If Thou wilt, Thou canst make me clean." Nor did he say, "Lord, cleanse me," but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.
Homily on the Gospel of Matthew 25Among others who were not able to ascend into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him as He came down.
He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, he made adoration to him, saying;
And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he says, If thou wilt, there is no doubt that Christ's will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. If thou wilt then is as much as to say, I believe that Thou wiliest whatever is good, but I know not if this that I desire for myself is good.
Catena Aurea by Aquinas(ubi sup.) He works the cures below, and does none in the mount; for there is a time for all things under heaven, a time for teaching, and a time for healing. On the mount He taught, He cured souls, He healed hearts; which being finished, as He came down from the heavenly heights to heal bodies, there came to Him a leper and made adoration to Him; before he made his suit, he began to adore, showing his great reverence.
(ubi sup.) Lord, by Thee all things were made, Thou therefore, if thou will, canst make me clean. Thy will is the work, and all works are subject to Thy will. Thou of old cleansedst Naaman the Syrian of his leprosy by the hand of Elisha, and now, if thou will, thou canst make me clean.
Catena Aurea by AquinasMorally; by the leper is signified the sinner; for sin makes an unclean and impure soul; he falls down before Christ when he is confounded concerning his former sins; yet he ought to confess, and to seek the remedy of penitence; so the leper shows his disease, and asks a cure. The Lord stretches out His hand when He affords the aid of Divine mercy; whereupon follows immediately remission of sin; nor ought the Church to be reconciled to the same, but on the sentence of the Priest.
Catena Aurea by AquinasSecondly, the infirm man is introduced, and two things are done: first, the infirmity is named; secondly, concern is showed. The infirmity is leprosy, which signifies spiritual infirmities. For some infirmities are within, as fevers; but some, even though from within, show outward symptoms, as leprosy. Therefore, that leper is one whose evil will is manifested by an evil act: "We regarded him as a leper" (Is 58:4). But why does Luke (4:31) say that when he came to Capernaum, he cleansed the leper? The answer is that Matthew follows history, because when he was going to Capernaum, the leper appeared on the road.
The concern is showed, for first he came and then adored; hence he says Behold, a leper came to him. So, the sinner comes by faith and adores in humility: "The Lord saves the humble in spirit" (Ps 34:18). Then he confesses Christ's power: Lord, if you will, you can make me clean. He calls him Lord. If he is the Lord, he can heal: "Know that the Lord is God" (Ps 100:3). Then he puts his trust in God's mercy. There is no need to ask a merciful person, but only to show him your need; that is what he did: Lord, if you will, you can make me clean. Hence Ps 38 (v. 9): "Lord, all my longing is known to you, and my signing is not hidden from you." Then he shows Christ's wisdom, because he appeals only to his will; for he knows what is needed better than he. Therefore, he left it to Christ's wisdom.
Commentary on MatthewAnd Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ ὁ Ἰησοῦς λέγων· θέλω, καθαρίσθητι. καὶ εὐθέως ἐκαθαρίσθη αὐτοῦ ἡ λέπρα.
И҆ просте́ръ рꙋ́кꙋ і҆и҃съ, коснꙋ́сѧ є҆мꙋ̀, гл҃ѧ: хощꙋ̀, ѡ҆чи́стисѧ. И҆ а҆́бїе ѡ҆чи́стисѧ є҆мꙋ̀ прока́за.
(Verse 3) And Jesus, extending His hand, touched him, saying: I will, be clean. And immediately his leprosy was cleansed. By extending His hand, the Lord caused the leprosy to flee. Consider also how humble and devoid of boasting His response is. The man had said, if you will: the Lord answered, I will. The man had said, you can cleanse me: The Lord unites and says, be cleansed. Therefore, it is not, as many Latin speakers believe, to be joined and read as, I will-be-cleanse, but separately, so that first, He says, I will: then, giving the command, He says, be clean (or be cleansed).
Commentary on MatthewIt is not to be read, as most of the Latins think, 'I will to cleanse thee;' but separately, He first answers, I will, and then follows the command, be thou clean. The leper has said, If thou wilt; the Lord answers, I will; he first said, Thou canst make me clean; the Lord spake, Be thou clean.
Catena Aurea by Aquinas"What then," saith one, "if the leper's opinion was mistaken?" It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, "Be thou cleansed," but, "I will, be thou clean;" that the doctrine might no longer be a thing of the other's surmising, but of His own approval.
But the apostles not so: rather in what way? The whole people being in amazement, they said, "Why give heed to us, as though by our own power or authority we had made him to walk?" But the Lord, though He spake oftentimes many things modestly, and beneath His own glory, what saith He here, to establish the doctrine of them that were amazed at Him for His authority? "I will, be thou clean." Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, "I will."
And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist hath said. For the word, "immediately," falls far short of the quickness that there was in the work.
But He did not merely say, "I will, be thou clean," but He also "put forth His hand, and touched him;" a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, doth also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand.
Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care;-that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):-He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.
Homily on the Gospel of Matthew 25(De Fid. Orth. iii. 15.) For He was not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done.
Catena Aurea by AquinasOthers, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill the water pots with water and draw out and bear to the governor of the feast," and created matter delayed not [to do] His will. "I say unto thee," He spake to the dumb spirit, and immediately it departed from the man. "I will, be thou clean," He spake to the leper, and as He willed, straightway the leprosy fled from his body.
13 Ascetic Discourses, Discourse 2 -- On FaithBut though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not be healed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.
Had He healed him without speaking, who would know by whose power he had been healed? So the will to heal was for the sake of the leprous man; the word was for the sake of them that beheld, therefore He said, I will, be thou clean.
Catena Aurea by Aquinas(ubi sup.) Because he was not slow to believe, his cure is not delayed; he did not linger in his confession, Christ did not linger in His cure.
Catena Aurea by Aquinas"And Jesus put forth His hand, and touched him, saying, I will it; be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them." He touches the leper to show that He is not subject to the law which forbids one to touch a leper, but rather that He is Master of that law. He also shows that for Him Who is pure, nothing is impure, and that His holy flesh imparts holiness. Fleeing glory, He commands the leper to tell no one, but rather to show himself to the priest. For unless the priest would say that the leper was clean, he would have to remain outside the city (Levit. 14). Jesus bids him to offer the gift as a testimony to the Jews, as if to say, "When they accuse Me of abolishing the law, you shall bear witness on My behalf that I commanded you to offer the gifts required by the law."
Commentary on MatthewThen he describes the help; first, he heals; secondly, he gives an instruction.
First, the deed; secondly, the effect (v. 3b).
Christ does three things in the curing:
He stretches out his hand, when he gives help: "Put forth your hand from on high and rescue me" (Ps 144:7). Sometimes he stretches out his hand, but does not touch: "I spread out my hands all the day to an unbelieving people" (Is 65:2); sometimes he touches, and this is when he produces a change: "Touch the mountains" (i.e., the proud) "that they smoke" through compunction (Ps 144:5).
But why does he touch, since this was forbidden in the Law? He did it to show that he is above the Law. It is read of Elisha that he did not touch Naaman, but sent him to the Jordan. Hence one who touches seems to break the Law. But in fact he did not break it, because it was forbidden on account of contagion. Therefore, because he could not be infected, he could touch. Furthermore, he touched in order to show his humanity; because it is not enough for a sinner to be subjected to God with regard to his divinity, but also with respect to his humanity. Again, he touched him in order to manifest the doctrine concerning the power in the sacraments; because both touch and words are required, for when the word is joined to the element, the sacrament comes to be.
I will; be clean. By this three errors are excluded. For it indicates a true body against the Manicheans. I will is against Apollinaris. By saying, be clean, he shows that he is true God, against Photinus. And the effect follows: And immediately his leprosy was cleansed, and he was cured. Chrysostom says that it was sooner than the words, "be clean," could be uttered; because the word takes time to say, but the cure was in an instant.
Commentary on MatthewAnd Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
καὶ λέγει αὐτῷ ὁ Ἰησοῦς· ὅρα μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε τὸ δῶρον ὃ προσέταξε Μωσῆς εἰς μαρτύριον αὐτοῖς.
И҆ гл҃а є҆мꙋ̀ і҆и҃съ: ви́ждь, никомꙋ́же повѣ́ждь: но ше́дъ покажи́сѧ і҆ере́ови и҆ принесѝ да́ръ, є҆го́же повелѣ̀ (въ зако́нѣ) мѡѷсе́й, во свидѣ́тельство и҆̀мъ.
What then was the gift that was to be brought by the leper according to the law? "Two small birds," one of which the priest killed "over running water." Taking "cedar wood and broken scarlet and hyssop" and the living bird, he dipped them "in the blood of the slain bird, over running water." He anointed the right ear, hand and foot of the leper who was cleansed. He sent the living bird outside the city, "into the open field." Observe, therefore, how perfectly Christ depicts these things for us. By the living bird you may understand the living, heavenly Word. By the blood of the slain bird, you should understand the blood of our suffering Lord, for whom we say that he suffered "in the flesh," rather than "in his own body." The cedar is a wood not prone to rot. The incorruptible flesh, the body of Christ, "did not see corruption." Hyssop symbolizes the effervescence, activity and power of the Spirit. Scarlet intends the confession of the covenant made with blood. The running water signifies the life-creating gift of baptism.… Through this baptism, whoever has become a leper through sin may be cleansed. The sending of the living bird outside of the city teaches us to abandon this world, as did Christ in his ascension into heaven. Having thus come into the presence of God the Father, he makes intercession for all of us, and we therefore shall be cleansed. By the anointing of the leper's right ear, hand and foot, we are taught that we must be, in contemplation and in action and in our way of life, in touch with divine things.
FRAGMENT 93Or that this healing might be sought rather than offered, therefore silence is enjoined.
Or we may read, Which Moses commanded for a testimony; inasmuch as what Moses commanded in the Law is a testimony, not an effect.
Catena Aurea by Aquinas(Verse 4.) And Jesus said to him: See that you tell no one. And in truth, why was it necessary that he boast in speech, which he excelled in bodily?
44 But go, show yourself to the priests and offer the gift that Moses commanded, as a testimony to them. He sends him to the priests for various reasons. First, out of humility, so that he may seem to defer honor to the priests. For it was commanded by the law that those who had been cleansed from leprosy should offer gifts to the priests. Second, so that seeing the cleansed leper, they might either believe in the Savior or not believe. If they believed, they would be saved; if they did not believe, they would be without excuse. And at the same time, in order to avoid being accused of frequently violating the law.
Commentary on MatthewAnd in truth what need was there that he should proclaim with his mouth what was evidently showed in his body?
He sends him to the Priests, first, because of His humility that He may seem to defer to the Priests; secondly, that when they saw the leper cleansed they might be saved, if they would believe on the Saviour, or if not that they might be without excuse; and, lastly, that He might not seem, as He was often charged, to be infringing the Law.
It was ordained in the Law, that those that had been cleansed of a leprosy should offer gifts to the Priests; as it follows, And offer thy gift as Moses commanded for a testimony to them.
Catena Aurea by AquinasHaving therefore healed his body, He bids him, "Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them."
Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him "tell no man," teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He doth His own part.
"How then elsewhere doth He bid them tell of it?" one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to "give glory to God;" by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, "give glory to God."
But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?
But what, it may be said, doth this saying, "Show thyself to the priest," contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered amongst the clean. For if the priest said not "The leper is cleansed," he remained still with the unclean without the camp. Wherefore he saith, "Show thyself to the priest, and offer the gift that Moses commanded." He said not, "which I command," but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles "Why, I am so far," He saith, "from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them."
But what is, "for a testimony unto them"? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; "Thou shalt bear me witness," saith He, "at that time, that I am not a transgressor of the law. Nay, for having healed thee, I remit thee to the law, and to the approval of the priests;" which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines.
And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He fore-knew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, "for their correction," neither, "for their instruction," but, "for a testimony unto them," that is, for accusation, and for reproof, and for a witness that all hath been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.
Homily on the Gospel of Matthew 25"But wherefore," one may say, "was not the leper commended, who showed forth things greater than these?" For he did not so much as say, "speak the word," but what was far more, "be willing only," which is what the prophet saith concerning the Father, "He hath done whatsoever He pleased." But he also was commended. For when He said, "Offer the gift that Moses commanded, for a testimony unto them," He means nothing else but, "thou shalt be an accuser of them, in that thou didst believe." And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, "I have not found so great faith, no, not in Israel." And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.
Homily on the Gospel of Matthew 26Which is not to be understood, Moses commanded it for a testimony to them; but, Go thou and offer for a testimony.
Or; He commands the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?
Catena Aurea by Aquinas(ubi sup.) Or, He sends him to the Priests that they might know that he was not cleansed according to the manner of the Law, but by the operation of grace.
(ubi sup.) Or; offer thy gift, that all who see may believe the miracle.
Catena Aurea by AquinasAnd he said to him. Here he instructs him, for it would not be enough, if he cured him without instructing him: "I will instruct you and teach you" (Ps 32:9).
First, he enjoins silence, see that you say nothing to anyone. Chrysostom: "Because he knew that the Jews interpreted his actions maliciously, he told him to say nothing to anyone. Or, another way: He said this as an example, for above he had taught us to hide good works; therefore, he sets the example that no one should glory in good works. But go, show yourself to the priest. Why does he say this? Because he had touched the leper, he did not wish to appear a total breaker of the Law. He sent to the priests in accordance with Lev (14:2). And offer your gift... Why? Because it was prescribed by the Law, that one cured of leprosy offer two turtle-doves. But according to this it seems that what the Lord commanded should still be observed. The answer is that the figures were not supposed to end until the truth was completely manifested. But this was not until after the resurrection.
As a witness to them. This is explained in two ways: That Moses commanded as a witness to them. By this he teaches that Moses' commands were a witness to Christ, as it says in John (5:46): "If you believed in Moses, you would perhaps believe me." Or, another way: As a witness to them, i.e., against those who saw the miracles and did not believe. Or, as a witness to them of your cure, for when they receive your offering, they cannot deny it. Furthermore, according to the mystical sense three things are enjoined by Christ: first, to be ashamed of sin; against those of whom Isaiah (3:9) says: "They proclaim their sin like Sodom, they do not hide it." Hence Sirach (4:25): "There is a shame that brings sin, and there is a shame that brings glory and grace." Furthermore, he should show himself to the priest by confessing: "Confess your sins to one another" (Jas 5:16). And here the Lord seems to command confessions. And immediately he was cured, because in the very contrition when one proposes to confess and to avoid sins, the sin is forgiven, according to Psalm 32 (v. 5): "I said, 'I will confess my transgressions to the Lord'; and then you forgave the guilt of my sin." Likewise, satisfaction is enjoined, when he says, offer your gift. Finally, he teaches observance of the commandments, when he says, as Moses commanded.
Commentary on Matthew
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιώσω αὐτὸν ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν·
[Заⷱ҇ 24] Всѧ́къ ᲂу҆̀бо, и҆́же слы́шитъ словеса̀ моѧ̑ сїѧ̑ и҆ твори́тъ ѧ҆̀, ᲂу҆подо́блю є҆го̀ мꙋ́жꙋ мꙋ́дрꙋ, и҆́же созда̀ хра́минꙋ свою̀ на ка́мени:
(Serm. in Mont. in fin.) Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, He that heareth these words of mine, He shows plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.
Catena Aurea by AquinasThe commandments of God were in the heart of the glorious Virgin. She was not idle, she was not one who knew and did not act, but she was obedient. Therefore in her heart these commandments of God were founded. It is said in the Gospel: "Everyone who hears the word of God and does it is like one who builds his house upon a firm rock; but he who hears and does not do it is like one who builds upon sand."
First it was necessary to find a person in whom the commandments of God might be placed, namely a strong woman. This was the glorious Virgin.
Collationes de Septem Donis, Collation 6"Everyone who hears these my words and does them shall be likened to a wise man who built his house upon firm rock." This house is principally built by wisdom: whence in Proverbs: "Wisdom has built herself a house, she has hewn out seven pillars." And thus this wisdom builds the Church and the soul, so that it may be a dwelling place of God and a house of God: a house pleasant, a house beautiful, and a house strong.
Collationes de Septem Donis, Collation 9Wisdom was a light "coming down from the Father of Lights" within the soul, and that by radiating through it, made it in the form of God, and the house of God. This descending light makes the intellective power beautiful, the affective power delightful, and the operative power strong. This dwelling is built with seven columns which blessed James clearly touched upon: "But the wisdom that is from above is first of all chaste, then peaceable, moderate, docile, in harmony with good things, full of mercy and good fruits, without dissimulation." It is of this house that Matthew writes: "Everyone therefore who hears these My words and acts upon them, shall be likened to a wise man who built his house on rock."
Collations on the Hexaemeron, Collation 2(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 MatthewHaving now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of divers kinds, both such as for display fast and make prayers, and such as come in the sheep's hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying, "Whosoever therefore heareth these sayings of mine, and doeth them, shall be likened unto a wise man."
As thus: What they shall suffer who do not (although they work miracles), ye have heard; but ye should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. "For whosoever," saith He, "heareth these sayings of mine, and doeth them, shall be likened to a wise man."
Seest thou how He varies His discourse; at one time saying, "Not every one that saith unto me, Lord, Lord," and revealing Himself; at another time, "He that doeth the will of my Father;" and again, bringing in Himself as judge, "For many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and I will say, I know you not." And here again He indicates Himself to have the power over all, this being why He said, "Whosoever heareth these sayings of mine."
Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little.
Homily on the Gospel of Matthew 24Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- PrologueHe said not, I will account him that hears and does, as wise; but, He shall be likened to a wise man. He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who has built His house, that is, the Church, upon a rock, that is, upon the strength of the faith. The foolish man is the Devil, who has built his house, that is, all the ungodly, upon the sand, that is, the insecurity of unbelief, or upon the carnal, who are called the sand on account of their barrenness; both because they do not cleave together, but are scattered through the diversity of their opinions, and because they are innumerable. The rain is the doctrine that waters a man, the clouds are those from which the rain falls. Some are raised by the Holy Spirit, as the Apostles and Prophets, and some by the spirit of the Devil, as are the heretics. The good winds are the spirits of the different virtues, or the Angels who work invisibly in the senses of men, and lead them to good. The bad winds are the unclean spirits. The good floods are the Evangelists and teachers of the people; the evil floods are men full of an unclean spirit, and overflowing with many words; such are philosophers and the other professors of worldly wisdom, out of whose belly come rivers of dead water. The Church then which Christ has founded, neither the rain of false doctrine shall sap, nor the blast of the Devil overturn, nor the rush of mighty floods remove. Nor does it contradict this, that certain of the Church do fall; for not all that are called Christians, are Christ's, but, The Lord knows them that are his. (2 Tim. 2:19.) But against that house that the Devil has built comes down the rain of true doctrine, the winds, that is, the graces of the Spirit, or the Angels; the floods, that is, the four Evangelists and the rest of the wise; and so the house falls, that is, the Gentile world, that Christ may rise; and the ruin of that house was great, its errors broken up, its falsehoods laid open, its idols throughout the whole world broken down. He then is like unto Christ, who hears Christ's words, and does them; for he builds on a rock, that is, upon Christ, who is all good, so that on whatsoever kind of good any one shall build, he may seem to have built upon Christ. But as the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ, no adversity can overthrow, according to that, Who shall separate us from the love of Christ? (Rom. 8:35.) Like to the Devil is he that hears the words of Christ, and does them not. For words that are heard, and are not done, are likened to sand, they are dispersed and shed abroad. For the sand signifies all evil, or even worldly goods. For as the Devil's house is overthrown, so such as are built upon the sand are destroyed and fall. And great is that ruin if he have suffered any thing to fail of the foundation of faith; but not if he have committed fornication, or homicide, because he has whence he may arise through penitence, as David.
Catena Aurea by Aquinas"Therefore whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, who built his house upon a rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock." No virtue can be accomplished without God, which is why Jesus said, "I will liken him unto a wise man." The rock is Christ and the house is the soul. Therefore nothing will shake the man who builds his soul upon the doing of Christ's commandments. Neither the rain, which is the devil who fell from heaven, nor the rivers, which are mean and harmful men filled to overflowing by such a rain, nor the winds, which are evil spirits, nor, in short, can any temptations cast down such a man.
Commentary on MatthewEveryone who hears these words... He shows that without works nothing profits, not even listening to the word of God; because hearing is ordained to faith: "Faith comes by hearing" (Rom 10:17). For hearing is not enough. He manifests this in two ways, because he indicates the lot of one who hears and does, and of one who hears without doing.
First, he does three things: first, he mentions the building; secondly, the assault (v. 25); thirdly, its sturdiness (v. 25b).
He says, therefore, that hearing is not enough, although it is necessary: "He that is of God hears the words of God" (Jn 8:47); "not the hearers of the word, but doers, will be justified" (Rom 2:13). Likewise, he says well, these my words; because whatever pertains to salvation is contained there. Hence he who hears these my words and does them will be like a wise man... He does not say that he is wise but will be like a wise man. And this simile can be understood of a material building, and then the text is clear; or it can be understood spiritually, and then the man is Christ: "I have found one man in a thousand" (Ec 7:29). Christ's building is the Church, for he knows how it should be built. Hence, it says of him in Proverbs (9:1): "Wisdom built itself a house"; and Proverbs (14:1): "The wise woman built her house." Upon a rock: "The rock was Christ" (1 Cor 10:4). Hence Christ built on himself, for he is the foundation: "No one can lay any foundation except that which has been laid, which is Christ Jesus" (1 Cor 3:11). For this is the foundation of eternal truth, which is absolutely unchangeable: "Those who trust in the Lord are like mount Zion" (Ps 125:1).
Commentary on Matthew