Thomas Aquinas · Catena Aurea · Chapter 7
Passages · 61
Mark 7:1–13
- Bede on Mark 7:1–13 — The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees…vatican.va
- Theophylact of Ohrid on Mark 7:1–13 — For the disciples of the Lord, who were taught only the practice of virtue, used to eat in a simple way, without washing their hands; but the Pharisees, wishing to find an occasion of blame against them, took it up;…vatican.va
- Bede on Mark 7:1–13 (2) — For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying, “Wash you, make you clean;” [Isa…vatican.va
- Jerome on Mark 7:1–13 — Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But “common” is here put for unclean; for the people of the Jews, boasting…vatican.va
- Jerome on Mark 7:1–13 (2) — He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us.…vatican.va
- Pseudo-Chrysostom on Mark 7:1–13 — For since they unjustly accused the disciples not of trangressing the law, but the commands of the elders, He sharply confounds them, calling them hypocrites, as looking with reverence upon what was not worthy of it.…vatican.va
- Jerome on Mark 7:1–13 (3) — But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men. Wherefore it continues, “For laying aside the commandments…vatican.va
- Pseudo-Chrysostom on Mark 7:1–13 (2) — Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, “For Moses said, Honour thy father and thy mother;…vatican.va
- Bede on Mark 7:1–13 (3) — The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; “honour,” says the Apostle, “widows who are widows indeed.” [1 Tim 5:3]vatican.va
- Pseudo-Chrysostom on Mark 7:1–13 (3) — Notwithstanding the existence of such a divine law, and the threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders. Wherefore there follows: “But ye…vatican.va
- Theophylact of Ohrid on Mark 7:1–13 (2) — For the Pharisees, wishing to devour the offerings, instructed sons, when their parents asked for some of their property, to answer them, what thou hast asked of me is corban, that is, a gift, I have already offered…vatican.va
- Pseudo-Chrysostom on Mark 7:1–13 (4) — Or else it may be said, that the Pharisees taught young persons, that if a man offered a gift in expiation of the injury done to his father or mother, he was free from sin, as having given to God the gifts which are…vatican.va
- Bede on Mark 7:1–13 (4) — The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I…vatican.va
- Jerome on Mark 7:1–13 (4) — Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleaning and washing of the Pharisees is barren; but the fellowship of the Apostles,…vatican.va
Mark 7:14–23
- Pseudo-Chrysostom on Mark 7:14–23 — The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary. Wherefore it is said, “And when He had called all the people unto Him, He said unto them, Hearken…vatican.va
- Theophylact of Ohrid on Mark 7:14–23 — But the intention of the Lord in saying this was to teach men, that the observing of meats, which the law commands, should not be taken in a carnal sense, and from this He began to unfold to them the intent of the law.vatican.va
- Pseudo-Chrysostom on Mark 7:14–23 (2) — Again He subjoins, “If any man have ears to hear, let him hear.” For He had not clearly shewn them, what those things are which proceed out of a man, and defile a man; and on account of this saying, the Apostles…vatican.va
- Theophylact of Ohrid on Mark 7:14–23 (2) — The Lord begins by chiding them, wherefore there follows, “Are ye so without understanding also?”vatican.va
- Bede on Mark 7:14–23 — For that man is a faulty hearer who considers what is obscure to be a clear speech, or what is clear to be obscurely spoken.vatican.va
- Theophylact of Ohrid on Mark 7:14–23 (3) — Then the Lord shews them what was hidden, saying, “Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot make him common?”vatican.va
- Bede on Mark 7:14–23 (2) — For the Jews, boasting themselves to be the portion of God, call common those meals which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as…vatican.va
- Augustine of Hippo on Mark 7:14–23 — For some things are joined to others in such a way as both to change and be changed, just as food, losing its former appearance, is both itself turned into our body, and we too are changed, and our strength is…vatican.va
- Bede on Mark 7:14–23 (3) — Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within. Wherefore it goes on: “And He said, That which cometh out of a man, that defileth a man.”vatican.va
- Glossa Ordinaria on Mark 7:14–23 — The meaning of which He points out, when He subjoins, “for from within, out of the heart of men, proceed evil thoughts.” And thus it appears that evil thoughts belong to the mind, which is here called the heart, and…vatican.va
- Bede on Mark 7:14–23 (4) — From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.vatican.va
- Glossa Ordinaria on Mark 7:14–23 (2) — From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man’s bed; fornications, which are unlawful…vatican.va
- Theophylact of Ohrid on Mark 7:14–23 (4) — An evil eye, that is, hatred and flattery, for he who hates turns an evil and envious eye on him whom he hates, and a flatterer, looking askance at his neighbour’s goods, leads him into evil; blasphemies, that is,…vatican.va
Mark 7:24–30
- Theophylact of Ohrid on Mark 7:24–30 — After that the Lord had finished His teaching concerning food, seeing that the Jews were incredulous, He enters into the country of the Gentiles, for the Jews being unfaithful, salvation turns itself to the Gentiles.…vatican.va
- Pseudo-Chrysostom on Mark 7:24–30 — Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in…vatican.va
- Theophylact of Ohrid on Mark 7:24–30 (2) — Or else, His reason for coming in secret was that the Jews should not find occasion of blame against Him, as if He had passed over to the unclean Gentiles. It goes on: “But He could not be hid.”vatican.va
- Augustine of Hippo on Mark 7:24–30 — But if He wished to do so and could not, it appears as if His will was impotent; it is not possible however that our Saviour’s will should not be fulfilled, nor can He will a thing, which He knows ought not be.…vatican.va
- Bede on Mark 7:24–30 — Having entered also into the house, He commanded His disciples not to betray who He was to anyone in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as…vatican.va
- Augustine of Hippo on Mark 7:24–30 (2) — Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning her it continues: “For a woman,…vatican.va
- Pseudo-Chrysostom on Mark 7:24–30 (2) — Now by this the Lord wished to shew His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, “The woman was a Gentile, a Syrophenician…vatican.va
- Augustine of Hippo on Mark 7:24–30 (3) — It appears however that some question about a discrepancy may be raised, because it is said that the Lord was in the house when the woman came, asking about her daughter. When, however, Matthew says that His…vatican.va
- Bede on Mark 7:24–30 (2) — The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God’s ancient election, should be refreshed…vatican.va
- Pseudo-Chrysostom on Mark 7:24–30 (3) — These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other,…vatican.va
- Theophylact of Ohrid on Mark 7:24–30 (3) — He calls the Gentiles dogs, as being thought wicked by the Jews; and He means by bread, the benefit which the Lord promised to the children, that is, to the Jews. The sense therefore is, that it is not right for the…vatican.va
- Pseudo-Chrysostom on Mark 7:24–30 (4) — In like manner also to shew the Jews that He did not confer healing on foreigners in the same degree as to them, and that by the discovery of the woman’s faith, the unfaithfulness of the Jews might be the more laid…vatican.va
- Theophylact of Ohrid on Mark 7:24–30 (4) — As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit.vatican.va
- Pseudo-Chrysostom on Mark 7:24–30 (5) — Her placing herself therefore in the rank of dogs is a mark of her reverence; as if she said, I hold it as a favour to be even in the position of a dog, and to eat not from another table, but from that of the Master…vatican.va
- Theophylact of Ohrid on Mark 7:24–30 (5) — Because therefore the woman answered with much wisdom, she obtained what she wanted; wherefore there follows, “And He said unto her, &c.” He said not, My virtue hath made thee whole, but for this saying, that is, for…vatican.va
- Bede on Mark 7:24–30 (3) — On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the…vatican.va
- Jerome on Mark 7:24–30 — Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into…vatican.va
- Theophylact of Ohrid on Mark 7:24–30 (6) — The soul of each of us also, when he falls into sin, becomes a woman; and this soul has a daughter who is sick, that is, evil actions; this daughter again has a devil, for evil actions arise from devils. Again,…vatican.va
Mark 7:31–37
- Theophylact of Ohrid on Mark 7:31–37 — The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore…vatican.va
- Bede on Mark 7:31–37 — Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee [ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis,…vatican.va
- Theophylact of Ohrid on Mark 7:31–37 (2) — Which is rightly placed after the deliverance of one possessed with a devil, for such an instance of suffering came from the devil. There follows, “And He took him aside from the multitude, and put His fingers into…vatican.va
- Pseudo-Chrysostom on Mark 7:31–37 — He takes the deaf and dumb man who was brought to Him apart from the crowd, that He might not do His divine miracles openly; teaching us to cast away vain glory and swelling of heart, for no one can work miracles as…vatican.va
- Theophylact of Ohrid on Mark 7:31–37 (3) — That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superflous moisture of the body, but in the Lord,…vatican.va
- Bede on Mark 7:31–37 (2) — He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to be any thing…vatican.va
- Pseudo-Chrysostom on Mark 7:31–37 (2) — He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.vatican.va
- Bede on Mark 7:31–37 (3) — But that which He says, “Ephphatha, that is, Be opened,” belong properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that is may be able to…vatican.va
- Pseudo-Chrysostom on Mark 7:31–37 (3) — By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.vatican.va
- Jerome on Mark 7:31–37 — A city, however, placed on a hill cannot be hid, and lowliness always comes before glory. Wherefore it goes on, “but the more He charged them, so much the more a great deal they published it.”vatican.va
- Theophylact of Ohrid on Mark 7:31–37 (4) — By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.vatican.va
- Augustine of Hippo on Mark 7:31–37 — If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to…vatican.va
- Glossa Ordinaria on Mark 7:31–37 — From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, “And they were beyond measure astonished,…vatican.va
- Jerome on Mark 7:31–37 (2) — Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, “For the bed is grown too narrow,” [Isa 28:20] and from which He turns Himself to the Gentiles. Sidon means, hunting, for our…vatican.va
- Bede on Mark 7:31–37 (4) — Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the…vatican.va
- Jerome on Mark 7:31–37 (3) — Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost,…vatican.va
Scripture cited · 7 verses
Exodus 8:19 · Isaiah 1:16 · Isaiah 28:20 · Isaiah 29:13 · Matthew 15:23 · Luke 11:20 · 1 Timothy 5:3