---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 85 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/85/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 85. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/85/"
---

# Catena Aurea: The Four Gospels

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

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

## 85. Matthew 15 · 2 of 5

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/85/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/85/#p-N

[¶0] But I ask of the Manichaeans, whether this declaration of the Lord, when He said that a man is not defiled by what enters into his mouth, is true or false? If false, why then does their doctor Adimantus bring it forward against the Old Testament? If true, why contrary to its tenor do they consider that they are thus defiled?

[¶1] Jerome: The thoughtful reader may here object and say, If that which entereth into the mouth defileth not a man, why do we not feed on meats offered to idols? Be it known then that meats and every creature of God is in itself clean; but the invocation of idols and daemons makes them unclean with those at least who with conscience of the idol eat that which is offered to idols; and their conscience being weak is polluted, as the Apostle says.

[¶2] Remigius: But if any one’s faith be so strong that he understands that God’s creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.

[¶3] Ver. 12. When came his disciples, and said unto him, "Knowest thou that the Pharisees were offended, after they heard this saying?"13. But he answered and said, "Every plant, which my heavenly Father hath not planted, shall be rooted up.14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."

[¶4] Jerome: In one of the Lord’s discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats.

[¶5] Chrysostom: When the Pharisees heard the things that went before, they made no reply to them, because He had so mightily overthrown them, not only refuting their arguments, but detecting their fraud, but they, not the multitudes, were offended at them.

[¶6] "Then came his disciples unto him and said, Knowest thou that the Pharisees were offended after they heard this saying?"

[¶7] Jerome: As this word ’scandalum’ (offence or stumblingblock) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, ’offendiculum,’ or ’ruina,’ or ’impactio;’ and so when we read, Whosoever shall scandalize, we understand, whoso by word or deed has given an occasion of falling to any.

[¶8] Chrysostom: Christ does not remove the stumblingblock out of the way of the Pharisees, but rather rebukes them; as it follows, "But he answered and said, Every plant which my heavenly Father has not planted shall be rooted up."

[¶9] This Manichaeus affirmed was spoken of the Law, but what has been already said is a sufficient refutation of this. For if He had said this of the Law, how would He have above contended for the Law, saying, "Why transgress ye the commandment of God through your tradition?"

[¶10] Or would He have cited the Prophet? Or how, if God said, "Honour thy father and thy mother," is not this, being spoken in the Law, a plant of God?

[¶11] Hilary: What He intends then by a plant not planted of His Father, is that tradition of men under cover of which the Law had been transgressed, this He instructs them must be rooted up.

[¶12] Remigius: Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.

[¶13] Jerome: Shall that plant also be rooted up of which the Apostle says, "I planted, Apollos watered?" [[1Co 3:3]] The question is answered by what follows, "but God gave the increase." He says also, "Ye are God’s husbandry, a building of God;" and in another place, "We are workers together of God." And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them.

[¶14] This passage is abused by some who apply it at once to two different kinds of men; they say, ’If every plant which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.’ But let them hear these words of Jeremiah, "I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine?" [[Jer 2:21]]

[¶15] God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto.

[¶16] Gloss. interlin.: Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, "Let them alone; they are blind, leaders of the blind."

[¶17] Rabanus: They are blind, that is, they want the light of God’s commandments; and they are "leaders of the blind," inasmuch as they draw others headlong, erring, and leading into error; whence it is added, "If the blind lead the blind, they both fall into the ditch."

[¶18] Jerome: This is also the same as that Apostolic injunction, "A heretic after the first and second admonition reject, knowing that such a one is perverse." [[Tit 3:11]-11 To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.

[¶19] Ver. 15. Then answered Peter and said unto him, "Declare unto us this parable."16. And Jesus said, "Are ye also yet without understanding?17. Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?18. But those things which proceed out of the mouth come forth from the heart; and they defile the man.19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:20. These are the things which defile a man: but to eat with unwashen hands defileth not a man."

[¶20] Remigius: The Lord was used to speak in parables, so that Peter when he heard, "That which entereth into the mouth, defileth not a man," thought it was spoken as a parable, and asked, as it follows; "Then answered Peter, and said unto him, Declare unto us this parable." And because he asked this on behalf of the rest, they are all included in the rebuke, "But he said, Are ye also yet without understanding?"

[¶21] Jerome: He is reproved by the Lord, because He supposed that to be spoken parabolically, which was indeed spoken plainly. Which teaches us that the hearer is to be blamed who would take dark sayings as clear, or clear sayings as obscure.

[¶22] Chrysostom: Or, The Lord blames him, because it was not from any uncertainty that he asked this, but from offence which he had taken. The multitudes had not understood what had been said; but the disciples were offended at it, whence at the first they had desired to ask Him concerning the Pharisees, but had been stayed by that mighty declaration, "Every plant, etc."

[¶23] But Peter, who is ever zealous, is not silent even so; therefore the Lord reproves him, adding a reason for His reproof, "Do ye not understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?"

[¶24] Jerome: Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call ’pores,’ and so goes into the draught.

[¶25] Aug., de Vera Relig., 40: The nourishment of the body being first changed into corruption, that is, having lost its proper form, is absorbed into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of faeces is restored to earth to reappear again in new forms; another part goes off in perspiration; and another is taken up by the nervous system for the purposes of reproduction of the species.

[¶26] Chrysostom: But the Lord in thus speaking answers His disciples after Jewish infirmity; He says that the food does not abide, but goes out; but if it did abide, yet would it not make a man unclean. But they could not yet hear these things. Thus Moses also pronounces that they continued unclean, so long as the food continued in them; for he bids them wash in the evening, and then they should be clean; calculating the time of digestion and egestion.

[¶27] Aug., de Trin., xv, 10: And the Lord includes herein man’s two mouths, one of the body, one of the heart. For when He says, "Not all that goeth into the mouth defileth a man," He clearly speaks of the body’s mouth; but in that which follows, He alludes to the mouth of the heart; "But those things which proceed out of the mouth, come forth from the heart, and they defile a man."

[¶28] Chrysostom: For the things which are of the heart, remain within a man, and defile him in going out of him, as well as in abiding in him; yea, more in going out of him; wherefore He adds, "Out of the heart proceed evil thoughts;" He gives these the first place, because this was the very fault of the Jews, who laid snares for Him.

[¶29] Jerome: The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us.

[¶30] For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through the eye.

[¶31] Gloss., non occ.: And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds "Murders," which are forbidden by that commandment of the Law, "Thou shalt not kill;" "Adulteries, fornications," which are understood to be forbidden by that precept, "Thou, shalt not commit adultery;" "Thefts," forbidden by the command, "Thou shalt not steal;" "False witness," by that, "Thou shalt not bear false witness against thy neighbour;" "Blasphemies," by that, "Thou shalt not take the name of God in vain."

[¶32] Remigius: Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, "These are they that defile a man," that is, make him unclean and impure.

[¶33] Gloss., non occ.: And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, "But to eat with unwashen hands defileth not a man."

[¶34] Chrysostom: He said not that to eat the meats forbidden in the Law defiles not a man, that they might not have what to answer to Him again; but He concludes in that concerning which the disputation had been.

[¶35] Ver. 21. Then Jesus went thence, and departed into the coasts of Tyre and Sidon.22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, "Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil."23. But he answered her not a word. And his disciples came and besought him, saying, "Send her away; for she crieth after us."24. But he answered and said, "I am not sent but unto the lost sheep of the house of Israel."25. Then came she and worshipped him, saying, "Lord, help me."26. But he answered and said, "It is not meet to take the children’s bread, and to cast it to dogs."27. And she said, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table."28. Then Jesus answered and said unto her, "O woman, great is thy faith: be it unto thee even as thou wilt." And her daughter was made whole from that very hour.

[¶36] Jerome: Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon, that He may heal the Tyrians and Sidonians; "And Jesus went thence, and departed into the coasts of Tyre and Sidon."

[¶37] Remigius: Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananaeans, and Sidon the boundary of the Chananaeans towards the north.

[¶38] Chrys., Hom, iii: It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples "go not into the way of the Gentiles," and yet now Himself walks this way; we will answer, first, that that precept which He had given His disciples was not obligatory on Him; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself.

[¶39] Remigius: He went that He might heal them of Tyre and Sidon; or that He might deliver this woman’s daughter from the daemon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; "And, behold, a woman, a Chananite, came out from those parts."

[¶40] Chrysostom: The Evangelist says that she was a Chananaean, to shew the power of Christ’s presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that they might go to Christ. And when she came to Him, she asked only for mercy, as it follows, "She cried unto Him, saying, Have mercy on me, Lord, thou Son of David."

[¶41] Gloss., ap Anselm: The great faith of this Chananaean woman is herein shewed. She believes Him to be God, in that she calls Him "Lord;" and man, in that she calls Him "Son of David." She claims nothing of her own desert, but craves only God’s mercy. And she says not, Have mercy on my daughter, but "Have mercy on me;" because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, "My daughter is sore vexed by a daemon;" thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says "is sore vexed;" its nature, "by a daemon."

[¶42] Chrys., Hom. in quaedam loca, xlvii: Note the wisdom of this woman, she went not to men who promised fair, she sought not useless bandages, but leaving all devilish charms, she came to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word.

[¶43] Jerome: Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, "Go not into the way of the Gentiles." For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.

[¶44] Gloss., ap Anselm: And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; shewing herein that the prayers of the Saints are necessary in order to obtain any thing; as it follows, "And his disciples came unto him, saying, Send her away, for she crieth after us."