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Saint Thomas Aquinas, Carlo Crivelli

Matthew 15

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Thomas Aquinas · Catena Aurea · Chapter 15

Passages · 115

Matthew 15:1–6

  • Rabanus Maurus on Matthew 15:1–6 — 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…vatican.va
  • Augustine of Hippo on Matthew 15:1–6 — 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.vatican.va
  • John Chrysostom on Matthew 15:1–6 — 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…vatican.va
  • Remigius of Auxerre on Matthew 15:1–6 — 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…vatican.va
  • Jerome on Matthew 15:1–6 — wonderful infatuation of the Pharisees and Scribes! They accuse the Son of God that He does not keep the traditions and commandments of men.vatican.va
  • John Chrysostom on Matthew 15:1–6 (2) — 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,…vatican.va
  • Remigius of Auxerre on Matthew 15:1–6 (2) — 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…vatican.va
  • Bede on Matthew 15:1–6 — 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.vatican.va
  • Jerome on Matthew 15:1–6 (2) — 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.vatican.va
  • John Chrysostom on Matthew 15:1–6 (3) — 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,…vatican.va
  • Remigius of Auxerre on Matthew 15:1–6 (3) — 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.vatican.va
  • John Chrysostom on Matthew 15:1–6 (4) — 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. “He answered and said unto them, Why do ye…vatican.va
  • Jerome on Matthew 15:1–6 (3) — 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…vatican.va
  • John Chrysostom on Matthew 15:1–6 (5) — 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…vatican.va
  • Jerome on Matthew 15:1–6 (4) — 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,…vatican.va
  • Glossa Ordinaria on Matthew 15:1–6 — 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.vatican.va
  • Jerome on Matthew 15:1–6 (5) — 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…vatican.va
  • Glossa Ordinaria on Matthew 15:1–6 (2) — 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…vatican.va
  • Jerome on Matthew 15:1–6 (6) — 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…vatican.va
  • Glossa Ordinaria on Matthew 15:1–6 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 15:1–6 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 15:1–6 (3) — 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…vatican.va
  • Augustine of Hippo on Matthew 15:1–6 (4) — 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…vatican.va

Matthew 15:7–11

  • John Chrysostom on Matthew 15:7–11 — 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…vatican.va
  • Remigius of Auxerre on Matthew 15:7–11 — 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…vatican.va
  • Rabanus Maurus on Matthew 15:7–11 — 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, &c.”vatican.va
  • Remigius of Auxerre on Matthew 15:7–11 (2) — 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…vatican.va
  • Rabanus Maurus on Matthew 15:7–11 (2) — Also, they honoured Him with their lips when they said, “Master, we know that thou art true,” [Matt 22:16] but their heart was far from Him when they sent spies to entangle Him in His talk.vatican.va
  • Glossa Ordinaria on Matthew 15:7–11 — 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…vatican.va
  • Rabanus Maurus on Matthew 15:7–11 (3) — 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.vatican.va
  • John Chrysostom on Matthew 15:7–11 (2) — 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…vatican.va
  • Jerome on Matthew 15:7–11 — The word here [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…vatican.va
  • Augustine of Hippo on Matthew 15:7–11 — 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…vatican.va
  • Jerome on Matthew 15:7–11 (2) — 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…vatican.va
  • Remigius of Auxerre on Matthew 15:7–11 (3) — 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…vatican.va

Matthew 15:12–14

  • Jerome on Matthew 15:12–14 — 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.vatican.va
  • John Chrysostom on Matthew 15:12–14 — 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…vatican.va
  • Jerome on Matthew 15:12–14 (2) — 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…vatican.va
  • John Chrysostom on Matthew 15:12–14 (2) — 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.”…vatican.va
  • Hilary of Poitiers on Matthew 15:12–14 — 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.vatican.va
  • Remigius of Auxerre on Matthew 15:12–14 — 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.vatican.va
  • Jerome on Matthew 15:12–14 (3) — Shall that plant also be rooted up of which the Apostle says, “I planted, Apollos watered?” [1 Cor 3:6] The question is answered by what follows, “but God gave the increase.” He says also, “Ye are God’s husbandry, a…vatican.va
  • Glossa Ordinaria on Matthew 15:12–14 — 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.”vatican.va
  • Rabanus Maurus on Matthew 15:12–14 — 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…vatican.va
  • Jerome on Matthew 15:12–14 (4) — 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…vatican.va

Matthew 15:15–20

  • Remigius of Auxerre on Matthew 15:15–20 — 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…vatican.va
  • Jerome on Matthew 15:15–20 — 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…vatican.va
  • John Chrysostom on Matthew 15:15–20 — 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,…vatican.va
  • Jerome on Matthew 15:15–20 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 15:15–20 — 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,…vatican.va
  • John Chrysostom on Matthew 15:15–20 (2) — 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…vatican.va
  • Augustine of Hippo on Matthew 15:15–20 (2) — 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…vatican.va
  • John Chrysostom on Matthew 15:15–20 (3) — 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…vatican.va
  • Jerome on Matthew 15:15–20 (3) — 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…vatican.va
  • Glossa Ordinaria on Matthew 15:15–20 — 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,…vatican.va
  • Remigius of Auxerre on Matthew 15:15–20 (2) — 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.vatican.va
  • Glossa Ordinaria on Matthew 15:15–20 (2) — 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…vatican.va
  • John Chrysostom on Matthew 15:15–20 (4) — 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.vatican.va

Matthew 15:21–28

  • Jerome on Matthew 15:21–28 — 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.”vatican.va
  • Remigius of Auxerre on Matthew 15:21–28 — Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananaeans, and Sidon the boundary of the Chananaeans towards the north.vatican.va
  • John Chrysostom on Matthew 15:21–28 — 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…vatican.va
  • Remigius of Auxerre on Matthew 15:21–28 (2) — 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…vatican.va
  • John Chrysostom on Matthew 15:21–28 (2) — 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,…vatican.va
  • Glossa Ordinaria on Matthew 15:21–28 — 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…vatican.va
  • John Chrysostom on Matthew 15:21–28 (3) — 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…vatican.va
  • Jerome on Matthew 15:21–28 (2) — 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…vatican.va
  • Glossa Ordinaria on Matthew 15:21–28 (2) — 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…vatican.va
  • Jerome on Matthew 15:21–28 (3) — The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananaean woman; or perhaps seeking to be rid of her importunity.vatican.va
  • Augustine of Hippo on Matthew 15:21–28 — A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house,…vatican.va
  • John Chrysostom on Matthew 15:21–28 (4) — I judge that the disciples were sorry for the woman’s affliction, yet dared not say ‘Grant her this mercy,’ but only “Send her away,” as we, when we would persuade any one, oftentimes say the very contrary to what we…vatican.va
  • Jerome on Matthew 15:21–28 (4) — He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that where they would not receive the Gospel, the passing over to the Gentiles might have just cause.vatican.va
  • Remigius of Auxerre on Matthew 15:21–28 (3) — In this way also He was sent specially to the Jew, because He taught them by His bodily presence.vatican.va
  • Jerome on Matthew 15:21–28 (5) — And He adds “of the house of Israel,” with this design, that we might rightly interpret by this place that other parable concerning the stray sheep.vatican.va
  • John Chrysostom on Matthew 15:21–28 (5) — But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight; but, as it is said, “She crieth after us.” But when it seemed…vatican.va
  • Jerome on Matthew 15:21–28 (6) — Note how perseveringly this Chananaean woman calls Him first “Son of David,” then “Lord,” and lastly “came and worshipped him,” as God.vatican.va
  • John Chrysostom on Matthew 15:21–28 (6) — And therefore she said not Ask, or Pray God for me, but “Lord, help me.” But the more the woman urged her petition, the more He strengthened His denial; for He calls the Jews now not sheep but sons, and the Gentiles…vatican.va
  • Glossa Ordinaria on Matthew 15:21–28 (3) — The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from…vatican.va
  • Jerome on Matthew 15:21–28 (7) — The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.vatican.va
  • John Chrysostom on Matthew 15:21–28 (7) — Observe this woman’s prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; “But she said, Yea, Lord, yet the dogs eat of the crumbs…vatican.va
  • Jerome on Matthew 15:21–28 (8) — Wonderful are shewn the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility,…vatican.va
  • Remigius of Auxerre on Matthew 15:21–28 (4) — In these words is given us a pattern of catechizing and baptizing children; for the woman says not ‘Heal my daughter,’ or ‘Help her,’ but, “Have mercy upon me, and help me.” Thus there has come down in the Church the…vatican.va
  • Jerome on Matthew 15:21–28 (9) — And the daughter of this Chananaean I suppose to be the souls of believers, who were sorely vexed by a daemon, not knowing their Creator, and bowing down to stones.vatican.va
  • Remigius of Auxerre on Matthew 15:21–28 (5) — Thus of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds;…vatican.va
  • Rabanus Maurus on Matthew 15:21–28 — But the whelps eat not the crust only, but the crumbs of the children’s bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual…vatican.va
  • Jerome on Matthew 15:21–28 (10) — Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, “Many dogs have come about me; [Ps 22:16] while to us…vatican.va
  • Rabanus Maurus on Matthew 15:21–28 (2) — Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore…vatican.va
  • Glossa Ordinaria on Matthew 15:21–28 (4) — And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.vatican.va
  • Augustine of Hippo on Matthew 15:21–28 (2) — And that to heal the Centurion’s servant, and the daughter of this Chananaean woman, He does not go to their houses, signifies that the Gentiles, among whom He himself went not, should be saved by His word. That…vatican.va
  • Hilary of Poitiers on Matthew 15:21–28 — Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with…vatican.va
  • Rabanus Maurus on Matthew 15:21–28 (3) — Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by…vatican.va

Matthew 15:29–31

  • Jerome on Matthew 15:29–31 — Having healed the daughter of this Chananaean, the Lord returns into Judaea, as it follows, “And Jesus departed from thence, and came nigh unto the sea of Galilee.”vatican.va
  • Remigius of Auxerre on Matthew 15:29–31 — This sea is called by various names; the sea at Galilee, because of its neighbourhood to Galilee; the sea of Tiberias, from the town of Tiberias. “And going up into a mountain, he sat down there.”vatican.va
  • John Chrysostom on Matthew 15:29–31 — It should be considered that sometimes the Lord goes about to heal the sick, sometimes He sits and waits for them to come; and accordingly here it is added, “And there came great multitudes unto him, having with them…vatican.va
  • Jerome on Matthew 15:29–31 (2) — What the Latin translator calls ‘debiles’ (maimed), is in the Greek χυλλοὺς, which is not a general term for a maimed person, but a peculiar species, as he that is lame in one foot is called ‘claudus,’ so he that is…vatican.va
  • John Chrysostom on Matthew 15:29–31 (2) — These shewed their faith in two points especially, in that they went up the mountain, and in that they believed that they had need of nothing beyond but to cast themselves at Jesus’ feet; for they do not now touch…vatican.va
  • Jerome on Matthew 15:29–31 (3) — He said nothing concerning the maimed, because there was no one word which was the opposite of this.” [ed. note: The Vulgate and old Italic have no clause to χυλλοὺς ὑγιεῖς, (the maimed to be whole) of the Greek,…vatican.va
  • Rabanus Maurus on Matthew 15:29–31 — Mystically; Having in the daughter of this Chananaean prefigured the salvation of the Gentiles, Ho came into Judaea; because, “when the fulness of the Gentiles shall have entered in, then shall all Israel be saved.”…vatican.va
  • Glossa Ordinaria on Matthew 15:29–31 — The sea near to which Jesus came signifies the turbid swellings of this world; it is the sea of Galilee when men pass from virtue to vice.vatican.va
  • Jerome on Matthew 15:29–31 (4) — He goes up into the mountain, that as a bird He may entice the tender nestlings to fly.vatican.va
  • Rabanus Maurus on Matthew 15:29–31 (2) — Thus raising his hearers to meditate on heavenly things. He sat down there to shew that rest is not to be sought but in heavenly things. And as He sits on the mountain, that is, in the heavenly height, there come…vatican.va
  • Glossa Ordinaria on Matthew 15:29–31 (2) — The dumb are they that do not praise God; the blind, they who do not understand the paths of life; the deaf, they that obey not; the lame, they that walk not firmly through the difficult ways of good works; the…vatican.va

Matthew 15:32–38

  • Jerome on Matthew 15:32–38 — Christ first took away the infirmities of the sick, and afterwards supplied food to them that had been healed. Also He calls His disciples to tell them what He is about to do; “Then Jesus called his disciples unto…vatican.va
  • John Chrysostom on Matthew 15:32–38 — For the multitude when they came to be healed, had not dared to ask for food, but He that loveth man, and hath care of all creatures, gives it to them unasked; whence He says, “I have compassion upon the multitude.”…vatican.va
  • Jerome on Matthew 15:32–38 (2) — As we have spoken of this above, it would be tedious to repeat what has been already said; we shall therefore only dwell on those particulars in which this differs from the former.vatican.va
  • John Chrysostom on Matthew 15:32–38 (2) — The end of the two miracles is different; “And they took up of the broken meat that was left seven baskets full. Now they that had eaten were four thousand men, besides children and women.” Whence are the fragments…vatican.va
  • Remigius of Auxerre on Matthew 15:32–38 — In this Gospel lection we must consider in Christ the work of His humanity, and of His divinity. In that He has compassion on the multitudes, He shews that He has feeling of human frailty; in the multiplication of…vatican.va
  • Augustine of Hippo on Matthew 15:32–38 — Surely it will not be out of place to suggest upon this miracle, that if any of the Evangelists who had not given the miracle of the five loaves had related this of the seven loaves, he would have been supposed to…vatican.va
  • Hilary of Poitiers on Matthew 15:32–38 — As that first multitude which He fed answers to the people among the Jews that believed; so this is compared to the people of the gentiles, the number of four thousand denoting an innumerable number of people out of…vatican.va
  • Jerome on Matthew 15:32–38 (3) — For these are not five, but four thousand; the number four being one always used in a good sense, and a four-sided stone is firm and rocks not, for which reason the Gospels also have been sacredly bestowed in this…vatican.va
  • Hilary of Poitiers on Matthew 15:32–38 (2) — Or, they spend the whole time of the Lord’s passion with the Lord; either because when they should come to baptism, they would confess that they believed in His passion and resurrection; or, because through the whole…vatican.va
  • Rabanus Maurus on Matthew 15:32–38 — Or, this is said because in all time there have only been three periods when grace was given; the first, before the Law; the second, under the Law; the third, under grace; the fourth, is in heaven, to which as we…vatican.va
  • Remigius of Auxerre on Matthew 15:32–38 (2) — Or, because correcting by penitence the sins that they have committed, in thought, word, and deed, they turn to the Lord. These multitudes the Lord would not send away fasting, that they should not faint by the way;…vatican.va
  • Glossa Ordinaria on Matthew 15:32–38 — The seven loaves are the Scripture of the New Testament, in which the grace of the Holy Spirit is revealed and given. And these are not as those former loaves, barley, because it is not with these, as in the Law,…vatican.va
  • Hilary of Poitiers on Matthew 15:32–38 (3) — The multitudes sit down on the ground; for before they had not reposed on the works of the Law, but they had supported themselves on their own sins, as men standing on their feet.vatican.va
  • Glossa Ordinaria on Matthew 15:32–38 (2) — Or, they sit down there [margin note: xiv, 19] on the grass, that the desires of the flesh may be controlled, here on the ground, because the earth itself is commanded to be left. Or, the mountain in which the Lord…vatican.va

Scripture cited · 15 verses

Genesis 1:6 · Deuteronomy 4:2 · Psalm 22:16 · Isaiah 1:16 · Isaiah 11:2 · Jeremiah 2:21 · Matthew 22:16 · Mark 7:3 · Acts 10:15 · Romans 11:25 · 1 Corinthians 3:6 · 1 Timothy 4:4 · 1 Timothy 5:3 · Titus 1:15 · Titus 3:11

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