---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 75 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/75/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 75. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/75/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 75. Matthew 13 · 2 of 6

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/75/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/75/#p-N

[¶0] Remigius: And it should be noted, that not only what He spake, but also what He did, were parables, that is, signs of things spiritual, which He clearly shews when He says, "That seeing they may not see;" but words are heard and not seen.

[¶1] Jerome: This He says of those who were standing on the shore, and separated from Jesus, and who because of the dashing of the waves, heard not distinctly what was said.

[¶2] Chrysostom: And that they should not say, He slanders us as an enemy, He brings forward the Prophet declaring the same opinion, as it follows, "Thai there might be fulfilled in them the prophecy of Isaiah, who said, With the hearing ye shall hear and shall not understand, and seeing ye shall see and shall not behold." [[Isa 6:9]]

[¶3] Gloss., non occ.: That is; With the hearing ye shall hear words, but shall not understand the hidden meaning of those words; seeing ye shall see My flesh indeed, but shall not discern the divinity.

[¶4] Chrysostom: This He said because they had taken away their own sight and hearing, shutting their eyes, and hardening their hearts. For not only did they not hear at all, but they heard obtusely, as it follows, "The heart of this people is waxed gross, and they have heard hardly with their ears."

[¶5] Rabanus: The heart of the Jews is made gross with the grossness of wickedness, and through the abundance of their sins they hear hardly the Lord’s words, because they have received them ungratefully.Jerome: And that we should not suppose that this grossness of the heart and heaviness of the ears is of nature, and not of choice, He adds the fruit of their own wilfulness, "For they have shut their eyes."

[¶6] Chrysostom: Herein He points out how extreme their wickedness, how determined their aversion. Again to draw them towards Him, He adds, "And be converted, and 1 should heal them;" which shews that if they would be converted, they should be healed. As if one should say, If he would ask me I would immediately forgive him, this would point out how he might be reconciled; so here when He says, "Lest they should be converted and I should heal them," He shews that it was possible they should be converted, and having done penitence should be saved.

[¶7] Aug., Quaest. in Matt., q. 14: Otherwise; "They have shut their eyes lest they should see with their eyes," that is, themselves were the cause that God shut their eyes. For another Evangelist says, "He hath blinded their eyes." But is this to the end that they should never see? Or that they should not see so much as this, that becoming discontent with their own blindness and bewailing themselves, should so be humbled, and moved to confession of their sins and pious seeking after God. For Mark thus expresses the same thing, "Lest they should be converted, and their sins should be forgiven them." From which we learn, that by their sins they deserved not to understand; and that yet this was allowed them in mercy that they should confess their sins, and should turn, and so merit to be forgiven.

[¶8] But when John relating this expresses it thus, "Therefore they could not believe because Esaias said again, He hath blinded their eyes and hardened their heart, that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them," [[Joh 12:39]] this seems to be opposed to this interpretation, and to compel us to take what is here said, "Lest they should see with their eyes," not as though they might come to see after this fashion, but that they should never see at all; for he says it plainly, "That they should not see with their eyes." And that he says, "Therefore they could not believe," sufficiently shews that the blindness was not indicted, to the end that moved thereby, and grieving that they understood not, they should be converted through penitence; for that they could not, unless they had first believed, and by believing had been converted, and by conversion had been healed, and having been healed understood; but it rather shews that they were therefore blinded that they should not believe. For he speaks most clearly, "Therefore they could not believe."

[¶9] But if it be so, who would not rise up in defence of the Jews, and pronounce them to be free from all blame for their unbelief? For, "Therefore they could not believe, because he hath blinded their eyes." But because we must rather believe God to be without fault, we are driven to confess that by some other sins they had thus deserved to be blinded, and that indeed this blinding prevented them from believing; for the words of John are these, "They could not believe, because that Elias said again, He hath blinded their eyes."

[¶10] It is in vain then to endeavour to understand it that they were therefore blinded that they should be converted; seeing they could not be converted because they believed not; and they could not believe because they were blinded. Or perhaps we should not say amiss thus -- that some of the Jews were capable of being healed, but that being puffed up with so great swelling pride, it was good for them at first that they should not believe, that they might understand the Lord speaking in parables, which if they did not understand they would not believe; and thus not believing on Him, they together with the rest who were past hope crucified Him; and at length after His resurrection, they were converted, when humbled by the guilt of His death they loved Him the more because of the heavy guilt which had been forgiven them; for their so great pride needed such an humiliation to overcome it.

[¶11] This might indeed be thought an inconsistent explanation, did we not plainly read in the Acts of the Apostles [[Act 2:37]] that thus it was. This then that John says, "Therefore they could not believe, because he hath blinded their eyes that they should not see," is not repugnant to our holding that they were therefore blinded that they should be converted; that is to say, that the Lord’s meaning was therefore purposely clothed in the obscurities of parables, that after His resurrection they might turn them to wisdom with a more healthy penitence. For by reason of the darkness of His discourse, they being blinded did not understand the Lord’s sayings, and not understanding them, they did not believe on Him, and not believing on Him they crucified Him; thus after His resurrection, terrified by the miracles that were wrought in His name, they had the greater compunction for their great sin, and were more prostrated in penitence; and accordingly after indulgence granted they turned to obedience with a more ardent affection. Notwithstanding, some there were to whom this blinding profited not to conversion.

[¶12] Remigius: In all the clauses the word ’not’ must be understood; thus; That they should not see with their eyes, and should not hear with their ears, and should not understand with their heart, and should not be converted, and I should heal them.

[¶13] Gloss., ap Anselm: So then the eyes of them that see, and will not believe, are miserable, but your eyes are blessed; whence it follows, "Blessed are your eyes, for they see, and your ears, for they hear."

[¶14] Jerome: If we had not read above that invitation to his hearers to understand, when the Saviour said, "He that hath ears to hear let him hear," we might here suppose that the eyes and ears which are now blessed are those of the body. But I think that those eyes are blessed which can discern Christ’s sacraments, and those ears of which Isaiah speaks, "The Lord hath given me an ear." [[Isa 50:4]]

[¶15] Gloss. ord.: The mind is called an eye, because it is intently directed upon what is set before it to understand it; and an ear, because it learns from the teaching of another.

[¶16] Hilary: Or, He is speaking of the blessedness of the Apostolic times, to whose eyes and ears it was permitted to see and to hear the salvation of God, many Prophets and just men having desired to see and to hear that which was destined to be in the fulness of times; whence it follows; "Verily I say unto you, that many Prophets and just men have desired to see the things that ye see, and to hear the things that ye hear, and have not heard them."Jerome: This place seems to be contradicted by what is said elsewhere. "Abraham rejoiced to see my day, and he saw it, and was glad." [[Joh 8:56]]

[¶17] Rabanus: Also Isaiah and Micah, and many other Prophets, saw the glory of the Lord; and were thence called ’seers.’

[¶18] Jerome: But He said not, ’The Prophets and the just men,’ but "many;" for out of the whole number, it may be that some saw, and others saw not. But as this is a perilous interpretation, that we should seem to be making a distinction between the merits of the saints, at least as far as the degree of their faith in Christ, therefore we may suppose that Abraham saw in enigma, and not in substance. But ye have truly present with you, and hold, your Lord, enquiring of Him at your will, and eating with Him. [Source note: margin note: convescimini]

[¶19] Chrysostom: These things then which the Apostles saw and heard, are such as His presence, His voice, His teaching. And in this He sets them before not the evil only, but even before the good, pronouncing them more blessed than even the righteous men of old. For they saw not only what the Jews saw not, but also what the righteous men and Prophets desired to see, and had not seen.

[¶20] For they had beheld these things only by faith, but these by sight, and even yet more clearly. You see how He identifies the Old Testament with the New, for had the Prophets been the servants of any strange or hostile Deity, they would not have desired to see Christ.

[¶21] Ver. 18. "Hear ye therefore the parable of the sower.19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.20. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;21. Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.22. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.23. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty."

[¶22] Gloss., ap Anselm: He had said above, that it was not given to Jews to know the kingdom of God, but to the Apostles, and therefore He now concludes, saying, "Hear ye therefore the parable of the sower, ye to whom are committed the mysteries of heaven."

[¶23] Aug., De Gen. ad lit., viii, 4: It is certain that the Lord spoke the things which the Evangelist has recorded; but what the Lord spake was a parable, in which it is never required that the things contained should have actually taken place.

[¶24] Gloss., ap Anselm: He proceeds then expounding the parable; "Every man who hears the word of the kingdom," that is, My preaching which avails to the acquiring the kingdom of heaven, "and understandeth it not;" how he understands it not, is explained by, "for the evil one" -- that is the Devil -- "cometh and taketh away that which is sown in his heart;" every such man is "that which is sown by the way side." And note that which is sown, is taken in different senses; for the seed is that which is sown, and the field is that which is sown, both of which are found here. For where He says "carrieth away that which is sown," we must understand it of the seed; that which follows, "is sown by the way side," is to be understood not of the seed, but of the place of the seed, that is, of the man, who is as it were the field sown by the seed of the Divine word.

[¶25] Remigius: In these words the Lord explains what the seed is, to wit, the word of the kingdom, that is of the Gospel teaching. For there are some that receive the word of the Lord with no devotion of heart, and so that seed of God’s word which is sown in their heart, is by demons straightway carried off, as it were the seed dropped by the way side. It follows, "That which is sown upon the rock, is he that heareth the word, etc." For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.

[¶26] Jerome: Note that which is said, "is straightway offended." There is then some difference between him who, by many tribulations and torments, is driven to deny Christ, and him who at the first persecution is offended, and falls away, of which He proceeds to speak, "That which is sown among thorns." To me He seems here to express figuratively that which was said literally to Adam; "Amidst briers and thorns thou shalt eat they bread," [[Gen 3:18]] that he that has given himself up to the delights and the cares of this world, eats heavenly bread and the true food among thorns.

[¶27] Rabanus: Rightly are they called thorns, because they lacerate the soul by the prickings of thought, and do not suffer it to bring forth the spiritual fruit of virtue.

[¶28] Jerome: And it is elegantly added, "The deceitfulness of riches choke the word;" for riches are treacherous, promising one thing and doing another. The tenure of them is slippery as they are borne hither and thither, and with uncertain step forsake those that have them, or revive those that have them not. Whence the Lord asserts, that rich men hardly enter into the kingdom of heaven, because their riches choke the word of God, and relax the strength of their virtues.

[¶29] Remigius: And it should be known, that in these three sorts of bad soil are comprehended all who can hear the word of God, and yet have not strength to bring it forth unto salvation. The Gentiles are excepted, who were not worthy even to hear it.

[¶30] It follows, "That which is sown on the good ground." The good ground is the faithful conscience of the elect, or the spirit of the saints which receives the word of God with joy and desire and devotion of heart, and manfully retains it amid prosperous and adverse circumstances, and brings it forth in fruit; as it follows, "And brings forth fruit, some a hundred fold, some sixty fold, some thirty fold."

[¶31] Jerome: And it is to be noted, that as in the bad ground there were three degrees of difference, to wit, that by the way side, the stony and the thorny ground; so in the good soil there is a three-fold difference, the hundred-fold, the sixty-fold, and the thirty- fold. And in this as in that, not the substance but the will is changed, and the hearts as well of the unbelieving as the believing receive seed; as in the first case He said, "Then cometh the wicked one, and carrieth off that which is sown in the heart;" and in the second and third case of the bad soil He said, "This is he that heareth the word." So also in the exposition of the good soil, "This is he that heareth the word." Therefore we ought first to hear, then to understand, and after understanding to bring forth the fruits of teaching, either an hundred-fold, or sixty, or thirty.

[¶32] Aug., City of God, book xxi, ch. 27: Some think that this is to be understood as though the saints according to the degree of their merits delivered some thirty, some sixty, some an hundred persons; and this they usually suppose will happen on the day of judgment, not after the judgment. But when this opinion was observed to encourage men in promising themselves impunity, because that by this means all might attain to deliverance, it was answered, that men ought the rather to live well, that each might be found among those who were to intercede for the liberation of others, lest these should be found to be so few that they should soon have exhausted the number allotted to them, and thus there would remain many unrescued from torment, among whom might be found all such as in most vain rashness had promised themselves to reap the fruits of others.

[¶33] Remigius: The thirty-fold then is borne of him who teaches faith in the Holy Trinity; the sixty-fold of him who enforces the perfection of good works; (for in the number six this world was completed with all its equipments;) [[Gen 2:1]] while he bears the hundred-fold who promises eternal life. For the number one hundred passes from the left hand to the right; and by the left hand the present life is denoted, by the right hand the life to come.

[¶34] Otherwise, the seed of the word of God brings forth fruit thirty-fold when it begets good thoughts, sixty-fold when good speech, and an hundred-fold when it brings to the fruit of good works.

[¶35] Aug., Quaest Ev., i, 9: Otherwise; There is fruit an hundred-fold of the martyrs because of their satiety of life or contempt of death; a sixty-fold fruit of virgins, because they rest not warring against the use of the flesh; for retirement is allowed to those of sixty years’ age after service in war or in public business; and there is a thirty-fold fruit of the wedded, because theirs is the age of warfare, and their struggle is the more arduous, that they should not be vanquished by their lusts.

[¶36] Or otherwise; We must struggle with our love of temporal goods that reason may be master; it should either be so overcome and subject to us, that when it begins to rise it may be easily repressed, or so extinguished that it never arises in us at all. Whence it comes to pass, that death itself is despised for truth’s sake, by some with brave endurance, by others with content, and by others with gladness -- which three degrees are the three degrees of fruits of the earth -- thirty-fold, sixty-fold, and an hundred-fold.

[¶37] And in one of these degrees must one be found at the time of his death, if any desires to depart well out of this life.

[¶38] Jerome, vid. Cyp. Tr. iv. 12: The hundred-fold fruit is to be ascribed to virgins, the sixty-fold to widows and continent persons, the thirty-fold to chaste wedlock.

[¶39] Jerome, Hieron. Ep. 48, 2: For the joining together of the hands, as it were in the soft embrace of a kiss, represents husband and wife. The sixty-fold refers to widows, who as being set in narrow circumstances and affliction are denoted by the depression of the finger; for by how much greater is the difficulty of abstaining from the allurements of pleasure once known, so much greater is the reward. The hundredth number passes from the left to the right, and by its turning round with the same fingers, not on the same hand, it expresses the crown of virginity. [Source note: ed. note: ~ This alludes to the method of notation by the fingers described by Bede (with reference to this passage of S. Jerome,) in his treatise ’De Indigitatione,’ vol i. 131. The expression, ’atque suos jam dextra computat annos,’ Juv. will occur immediately to the classical reader.]

[¶40] Ver. 24. Another parable put he forth unto them, saying, "The kingdom of heaven is likened unto a man which sowed good seed in his field:25. But while men slept, his enemy came and sowed tares among the wheat, and went his way.26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field; from whence then hath it tares?28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.30. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."

[¶41] Chrys., Hom., xlvi: In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth.

[¶42] Jerome: He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not ’a second parable,’ but "another;" for had He said ’a second,’ we could not have looked for a third; but another prepares us for many more.

[¶43] Remigius: Here He calls the Son of God Himself the kingdom of heaven; for He saith, "The kingdom of heaven is like unto a man that sowed good seed in his field."

[¶44] Chrysostom: He then points out the manner of the Devil’s snares, saying, "While men slept, his enemy came and sowed tares in the midst of he wheat, and departed." He here shews that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirtyfold, and that he was not able to carry off or to choke that which had taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived.