---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 84 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/84/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 84. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/84/"
---

# Catena Aurea: The Four Gospels

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

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

## 84. Matthew 15 · 1 of 5

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/84/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/84/#p-N

[¶0] Ver. 1. Then came to Jesus Scribes and Pharisees, which were of Jerusalem, saying,2. "Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread."3. But he answered and said unto them, "Why do ye also transgress the commandment of God by your tradition?4. For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death.5. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me;6. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition."

[¶1] Rabanus: The men of Gennezareth and the less learned believe; but they who seem to be wise come to dispute with Him; according to that, "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Whence it is said, "Then, came to him from Jerusalem Scribes and Pharisee."

[¶2] Aug., de Cons. Ev., ii, 49: The Evangelist thus constructs the order of his narrative, "Then came unto him," that, as appeared in the passage over the lake, the order of the events that followed that might be shewn.

[¶3] Chrysostom: For this reason also the Evangelist marks the time that He may shew their iniquity overcome by nothing; for they came to Him at a time when He had wrought many miracles, when He had healed the sick by the touch of His hem. That the Scribes and Pharisees are here said to have come from Jerusalem, it should be known that they were dispersed through all the tribes, but those that dwelt in the Metropolis were worse than the others, their higher dignity inspiring them with a greater degree of pride.

[¶4] Remigius: They were faulty for two reasons; because they had come from Jerusalem, from the holy city; and because they were elders of the people, and doctors of the Law, and had not come to learn but to reprove the Lord; for it is added, "Saying, Why do thy disciples transgress the tradition of the elders?"

[¶5] Jerome: wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men.

[¶6] Chrysostom: Observe, how they are taken in their own question. They say not, ’Why do they transgress the Law of Moses?’ but, "the tradition of the elders;" whence it is manifest that the Priests had introduced many new things, although Moses had said, "Ye shall not add ought to the word which I set before you this day, neither shall ye take ought away from it;" [[Deut 4:2]] and when they ought to have been set free from observances, then they bound themselves by many more; fearing lest any should take away their rule and power, they sought to increase the awe in which they were held, by setting themselves forth as legislators.

[¶7] Remigius: Of what kind these traditions were, Mark shews when he says, "The Pharisees and all the Jews, except they wash their hands oft, eat not." [[Mark 7:3]] Here then also they find fault with the disciples, saying, "For they wash not their hands when they eat bread."

[¶8] Bede, in Marc., 7, 1: Taking carnally those words of the Prophets, in which it is said, "Wash, and be ye clean," [[Isa 1:16]] they observed it only in washing the body; hence they had laid it down that we ought not to eat with unwashen hands.

[¶9] Jerome: But the hands that are to he washed are the acts not of the body, but of the mind; that the word of God may be done in them.

[¶10] Chrysostom: But the disciples now did not eat, with washen hands, because they already despised all things superfluous, and attended only to such as were necessary; thus they accepted neither washing nor not washing as a rule, but did either as it happened. For how should they who even neglected the food that was necessary for them, have any care about this rite?

[¶11] Remigius: Or the Pharisees found fault with the Lord’s disciples, not concerning that washing which we do from ordinary habit, and of necessity, but of that superfluous washing which was invented by the tradition of the elders.

[¶12] Chrysostom: Christ made no excuse for them, but immediately brought a counter charge, shewing that he that sins in great things ought not to take offence at the slight sins of others.

[¶13] "He answered and said unto them, Why do ye also transgress the commandment of God because of your tradition?"

[¶14] He says not that they do well to transgress that He may not give room for calumny; nor on the other hand does He condemn what the Apostles had done, that He may not sanction their traditions; nor again does He bring any charge directly against them of old, that they might not put Him from them as a calumniator; but He points His reproof against those who had come to Him; thus at the same time touching the elders who had laid down such a tradition; saying,

[¶15] Jerome: Since ye because of the tradition of men neglect the commandment of God, why do ye take upon you to reprove my disciples, for bestowing little regard upon the precepts of the elders, that they may observe the commands of God?

[¶16] "For God hath said, Honour thy father and thy mother." Honour in the Scriptures is shewn not so much in salutations and courtesies as in alms and gifts. "Honour," says the Apostle, "the widows who are widows indeed;" [[1Tim 5:3]] here ’honour’ signifies a gift.

[¶17] The Lord then having thought for the infirmity, the age, or the poverty of parents, commanded that sons should honour their parents in providing them with necessaries of life.

[¶18] Chrysostom: He desired to shew the great honour that ought to be paid to parents, and therefore attached both a reward and a penalty. But in this occasion the Lord passes over the reward promised to such as did honour their parents, namely, that they should live long upon the earth, and brings forward the terrible part only, namely, the punishment, that He might strike these dumb and attract others; "And he that, curseth father and mother, let him die the death;" thus He shews that they deserved even death. For if he who dishonours his parent even in word is worthy of death, much more ye who dishonour him in deed; and ye not only dishonour your parents, but teach others to do so likewise. Ye then who do not deserve even to live, how accuse ye my disciples? But how they transgress the commandment of God is clear when He adds, "But ye say, Whoso shall say to his father or his mother, It is a gift, whatsoever thou mightest be profited by me."

[¶19] Jerome: For the Scribes and Pharisees desiring to overturn this foregoing most provident law of God, that they might bring in their impiety under the mask of piety, taught bad sons, that should any desire to devote to God, who is the true parent, those things which ought to be offered to parents, the offering to the Lord should be preferred to the offering them to parents.

[¶20] Gloss., ap Anselm: In this interpretation the sense will be, What I offer to God will profit both you and myself; and therefore you ought not to take of my goods for your own needs, but to suffer that I offer them to God.

[¶21] Jerome: And thus the parents refusing what they saw thus dedicated to God, that they might not incur the guilt of sacrilege, perished of want, and so it came to pass that what the children offered for the needs of the temple and the service of God, went to the gain of the Priests.

[¶22] Gloss., ap Anselm: Or the sense may be, "Whosoever," that is, of you young men, "shall say," that is, shall either be able to say, or shall say, "to his father or mother," O father, the gift that is of me devoted to God, shall it profit thee? as it were an exclamation of surprise; you ought not to take it that you may not incur the guilt of sacrilege.

[¶23] Or, we may read it with this ellipsis, "Whosoever shall say to his father, etc." he shall do the commandment of God, or shall fulfil the Law, or shall be worthy of life eternal.

[¶24] Jerome: Or it may briefly have the following sense; Ye compel children to say to their parents, What gift soever I was purposing to offer to God, you take and consume upon your living, and so it profits you; as much as to say. Do not so.

[¶25] Gloss., ap Anselm: And thus through these arguments of your avarice, this youth shall "Honour not his father or his mother." As if He had said; Ye have led sons into most evil deeds; so that it will come to pass that afterwards they shall not even honour their father and mother. And thus ye have made the commandment of God concerning the support of parents by their children vain through your traditions, obeying the dictates of avarice.

[¶26] Aug., cont. Adv. Leg. et Proph., ii, 1: Christ here clearly shews both that that law which the heretic blasphemes is God’s law, and that the Jews had their traditions foreign to the prophetical and canonical books; such as the Apostle calls "profane and vain fables."

[¶27] Aug., cont. Faust., xvi, 24: The Lord here teaches us many things; That it was not He that turned the Jews from their God; that not only did He not infringe the commandments, but convicts them of infringing them; and that He had ordained no more than those by the hand of Moses.

[¶28] Aug., Quaest. Ev., i, 16: Otherwise; "The gift whatsoever thou offerest on my account, shall profit thee;" that is to say, Whatsoever gift thou offerest on my account, shall henceforth remain with thee; the son signifying by these words that there is no longer need that parents should offer for him, as he is of age to offer for himself. And those who were of age to be able to say thus to their parents, the Pharisees denied that they were guilty, if they did not shew honour to their parents.

[¶29] Ver. 7. "Ye hypocrites, well did Esaias prophesy of you, saying,8. This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.9. But in vain they do worship me, teaching for doctrines the commandments of men."10. And he called the multitude, and said unto them, "Hear, and understand:11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man."

[¶30] Chrysostom: The Lord had shewn that the Pharisees were not worthy to accuse those who transgressed the commands of the elders, seeing they overthrew the law of God themselves; and He again proves this by the testimony of the Prophet; "Hypocrites, well did Esaias prophesy of you, saying, This people honoureth me with their lips, but their heart is far frost me."

[¶31] Remigius: Hypocrite signifies dissembler, one who feigns one thing in his outward act, and bears another thing in his heart. These then are well called hypocrites because under cover of God’s honour they sought to heap up for themselves earthly gain.

[¶32] Rabanus: Esaias saw before the hypocrisy of the Jews, that they would craftily oppose the Gospel, and therefore he said in the person of the Lord, "This people honoureth me with their lips, etc."

[¶33] Remigius: For the Jewish nation seemed to draw near to God with their lips and mouth, inasmuch as they boasted that they held the worship of the One God; but in their hearts they departed from Him, because after they had seen His signs and miracles, they would neither acknowledge His divinity, nor receive Him.

[¶34] Rabanus: Also, they honoured Him with their lips when they said, "Master, we know that thou art true," [[Mat 22:16]] but their heart was far from Him when they sent spies to entangle Him in His talk.

[¶35] Gloss., ap Anselm: Or, They honoured Him in commending outward purity; but in that they lacked the inward which is the true purity, their heart was far from God, and such honour was of no avail to them; as it follows, "But without reason do they worship me, teaching doctrines and commandments of men."

[¶36] Rabanus: Therefore they shall not have their reward with the true worshippers, because they teach doctrines and commandments of men to the contempt of the law of God.

[¶37] Chrysostom: Having added weight to His accusation of the Pharisees by the testimony of the Prophet, and not having amended them, He now ceases to speak to them, and turns to the multitudes, "And he called the multitude, and said unto them, Hear and understand." Because He was about to set before them a high dogma, and full of much philosophy, He does not utter it nakedly, but so frames His speech that it should be received by them.

[¶38] First, by exhibiting anxiety on their account, which the Evangelist expresses by the words, "And he called the multitude to him."

[¶39] Secondly, the time He chooses recommends His speech; after the victory He has just gained over the Pharisees. And He not merely calls the multitude to Him, but rouses their attention by the words, "Hear and understand;" that is, Attend, and give your minds to what ye are to hear. But He said not unto them, The observance of meats is nought; nor, Moses bade you wrongly; but in the way of warning and advice, drawing His testimony from natural things; "Not what entereth in at the mouth defileth a man, but what goeth forth of the mouth that defileth a man."

[¶40] Jerome: The word here [Source note: ed. note: Jerome reads ’communicat.’ The Vulgate has, coinquinat] ’makes a man common’ is peculiar to Scripture, and is not hackneyed in common parlance. The Jewish nation, boasting themselves to be a part of God, call those meats common, of which all men partake; for example, swine’s flesh, shell fish, hares, and those species of animals that do not divide the hoof, and chew the cud, and among the fish such as have not scales. Hence in the Acts of the Apostles we read, "What God hath cleansed, that call not thou common." [[Act 10:15]] Common then in this sense is that which is free to the rest of mankind, and as though not in part of God, is therefore called unclean.

[¶41] Aug., cont. Faust., vi, 6: This declaration of the Lord, "Not that which, entereth into the mouth defileth a man," is not contrary to the Old Testament. As the Apostle also speaks, "To the pure all things are pure;" [[Tit 1:15]] and "Every creature of God is good." [[1Ti 4:4]]

[¶42] Let the Manichaeans understand, if they can, that the Apostle said this of the very natures and qualities of things; while that letter (of the ritual law) declared certain animals unclean, not in their nature but typically, for certain figures which were needed for a time. Therefore to take an instance in the swine and the lamb, by nature both are clean, because naturally every creature of God is good; but in a certain typical meaning the lamb is clean, and the swine unclean.

[¶43] Take the two words, ’fool,’ and ’wise,’ in their own nature, as sounds, or letters, both of them are pure, but one of them because of the meaning attached to it, not because of any thing in its own nature, may be said to be impure. And perhaps what the swine are in typical representation, that among mankind is the fool; and the animal, and this word of two syllables (stultus) signify some one and the same thing. That animal is reckoned unclean in the law because it does not chew the cud; but this is not its fault but its nature. But the men of whom this animal is the emblem, are impure by their own fault, not by nature; they readily hear the words of wisdom, but never think upon them again.

[¶44] Whatever of profit you may hear, to summon this up from the internal region of the memory through the sweetness of recollection into the mouth of thought, what is this but spiritually to chew the cud? They who do not this are represented by this species of animal. Such resemblances as these in speech, or in ceremonies, having figurative signification, profitably and pleasantly move the rational mind; but by the former people, many such things were not only to be heard, but to be kept as precepts. For that was a time when it behoved not in words only, but in deeds, to prophesy those things which hereafter were to be revealed. When these had been revealed through Christ, and in Christ, the burdens of observances were not imposed on the faith of the Gentiles; but the authority of the prophecy was yet confirmed.