Pseudo-Chrysostom — Commentary on Scripture

Matthew 2:19-20

See how Joseph was set for ministering to Mary; when she went into Egypt and returned, who would have fulfilled to her this so needful ministry, had she not been betrothed? For to outward view Mary nourished and Joseph defended the Child; but in truth the Child supported His mother and protected Joseph. Return into the land of Israel; for He went down into Egypt as a physician, not to abide there, but to succour it sick with error. But the reason of the return is given in the words, They are dead, &c.

And that is said to have been done by the counsel of God for their conspiring with Herod against the Lord; as it is said, Herod was troubled, and all Jerusalem with him.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 2:21-23

They might have read this in some Prophets who are not in our canon, as Nathan or Esdras. That there was some prophecy to this purport is clear from what Philip says to Nathanael. Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth. (John 1:15.) Hence the Christians were at first called Nazarenes, at Antioch their name was changed to that of 'Christians.'

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:1-3

The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shows Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. In those days, &c. In the very commencement he shows himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, Repent ye. O exaction which leaves none poor, but makes many rich! For even when we pay our j…

The Sun as he approaches the horizon, and before he is yet visible, sends out his rays and makes the eastern sky to glow with light, that Aurora going before may herald the coming day. Thus the Lord at His birth in this earth, and before He shows Himself, enlightens John by the rays of His Spirit's teaching, that he might go before and announce the Saviour that was to come. Therefore after having related the birth of Christ, before proceeding to His teaching and baptism, (wherein he received such testimony,) he first premises somewhat of the Baptist and forerunner of the Lord. In those days, &c.

In the very commencement he shows himself the messenger of a merciful Prince; he comes not with threats to the offender, but with offers of mercy. It is a custom with kings to proclaim a general pardon on the birth of a son, but first they send throughout their kingdom officers to exact severe fines. But God willing at the birth of His Son to give pardon of sins, first sends His officer proclaiming, Repent ye. O exaction which leaves none poor, but makes many rich! For even when we pay our just debt of righteousness we do God no service, but only gain our own salvation. Repentance cleanses the heart, enlightens the sense, and prepares the human soul for the reception of Christ, as he immediately adds, For the Kingdom of Hearen is at hand.

The voice is a confused sound, discovering no secret of the heart, only signifying that he who utters it desires to say somewhat; it is the word that is the speech that openeth the mystery of the heart. Voice is common to men and other animals, word peculiar to man. John then is called the voice and not the word, because God did not discover His counsels through him, but only signified that He was about to do something among men; but afterwards by His Son he fully opened the mystery of his will.

As a great King going on a progress is preceded by couriers to cleanse what is foul, repair what is broken down; so John preceded the Lord to cleanse the human heart from the filth of sin, by the besom of repentance, and to gather by an ordinance of spiritual precepts those things which had been scattered abroad.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:4

Having said that he is the voice of one crying in the desert, the Evangelist well adds, John had his clothing of camel's hair; thus showing what his life was; for he indeed testified of Christ, but his life testified of himself. No one is fit to be another's witness till he has first been his own.

It becomes the servants of God to use a dress not for elegant appearance, or for cherishing of the body, but for a covering of the nakedness. Thus John wears a garment not soft and delicate, but hairy, heavy, rough, rather wounding the skin than cherishing it, that even the very clothing of his body told of the virtue of his mind. It was the custom of the Jews to wear girdles of wool; so he desiring something less indulgent wore one of skin.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:5-6

Having described the preaching of John, he goes on to say, There went out to him, for his severe life preached yet more loudly in the desert than the voice of his crying.

Compared with the holiness of John, who is there that can think himself righteous? As a white garment if placed near snow would seem foul by the contrast; so compared with John every man would seem impure; therefore they confessed their sins. Confession of sin is the testimony of a conscience fearing God. And perfect fear takes away all shame. But there is seen the shame of confession where there is no fear of the judgment to come. But as shame itself is a heavy punishment, God therefore bids us confess our sins that we may suffer this shame as punishment; for that itself is a part of the judgment.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:7-10

As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, Generation of vipers. It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find, it straightway dies; so this progeny of vipers, after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances…

As a skilful physician from the colour of the skin infers the sick man's disease, so John understood the evil thoughts of the Pharisees who came to him. They thought perhaps, We go, and confess our sins; he imposes no burden on us, we will be baptized, and get indulgence for sin. Fools! if ye have eaten of impurity, must ye not needs take physic? So after confession and baptism, a man needs much diligence to heal the wound of sin; therefore he says, Generation of vipers. It is the nature of the viper as soon as it has bit a man to fly to the water, which, if it cannot find, it straightway dies; so this progeny of vipers, after having committed deadly sin, ran to baptism, that, like vipers, they might escape death by means of water. Moreover it is the nature of vipers to burst the insides of their mothers, and so to be born. The Jews then are therefore called progeny of vipers, because by continual persecution of the prophets they had corrupted their mother the Synagogue. Also vipers have a beautiful and speckled outside, but are filled with poison within. So these men's countenances wore a holy appearance.

Or who hath showed you? Was it Esaias? Surely no; had he taught you, you would not put your trust in water only, but also in good works; he thus speaks, Wash you, and be clean; put your wickedness away from your souls, learn to do well. (Is. 1:16.) Was it then David? who says, Thou shall wash me, and I shall he whiter than snow; (Ps. 51:7.) surely not, for he adds immediately, The sacrifice of God is a broken spirit. If then ye had been the disciples of David, ye would have come to baptism with mournings.

What avails noble birth to him whose life is disgraceful? Or, on the other hand, what hurt is a low origin to him who has the lustre of virtue? It is fitter that the parents of such a son should rejoice over him, than he over his parents. So do not you pride yourselves on having Abraham for your father, rather blush that you inherit his blood, but not his holiness. He who has no resemblance to his father is possibly the offspring of adultery. These words then only exclude boasting on account of birth.

Stone is hard to work, but when wrought to some shape, it loses it not; so the Gentiles were hardly brought to the faith, but once brought they abide in it for ever.

The axe is that most sharp fury of the consummation of all things, that is to hew down the whole world. But if it be already laid, how hath it not yet cut down? Because these trees have reason and free power to do good, or leave undone; so that when they see the axe laid to their root, they may fear and bring forth fruit. This denunciation of wrath then, which is meant by the laying of the axe to the root, though it have no effect on the bad, yet will sever the good from the bad.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:11-12

Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, That He might be manifested to Israel, therefore am I come to baptise with water. (John 1:31.) Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, He who cometh after me is mightier than I. Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ's preachers wear; and John also wore them; but declares himself unworthy, that he might show the grace of Christ, and be greater than his deserts. But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, He shall baptize you with the Holy Ghost and with fire. John who is carnal cannot give spiritual baptism; he baptizes…

Or, John was sent to baptize, that to such as came to his baptism he might announce the presence among them of the Lord in the flesh, as himself testifies in another place, That He might be manifested to Israel, therefore am I come to baptise with water. (John 1:31.)

Because then he baptized on account of Christ, therefore to them who came to him for baptism he preached that Christ should come, signifying the eminence of His power in the words, He who cometh after me is mightier than I.

Or, by the feet of Christ we may understand Christians, especially the Apostles, and other preachers, among whom was John Baptist; and the shoes are the infirmities with which he loads the preachers. These shoes all Christ's preachers wear; and John also wore them; but declares himself unworthy, that he might show the grace of Christ, and be greater than his deserts.

But since no one can give a benefit more worthy than he himself is, nor to make another what himself is not, he adds, He shall baptize you with the Holy Ghost and with fire. John who is carnal cannot give spiritual baptism; he baptizes with water, which is matter; so that he baptizes matter with matter. Christ is Spirit, because He is God; the Holy Ghost is Spirit, the soul is spirit; so that Spirit with Spirit baptizes our spirit. The baptism of the Spirit profits as the Spirit enters and embraces the mind, and surrounds it as it were with an impregnable wall, not suffering fleshly lusts to prevail against it. It does not indeed prevail that the flesh should not lust, but holds the will that it should not consent with it. And as Christ is Judge, He baptizes in fire, i. e. temptation; mere man cannot baptize in fire. He alone is free to tempt, who is strong to reward. This baptism of tribulation burns up the flesh that it does not generate lust, for the flesh does not fear spiritual punishment, but only such as is carnal. The Lord therefore sends carnal tribulation on his servants, that the flesh fearing its own pains, may not lust after evil. See then how the Spirit drives away lust, and suffers it not to prevail, and the fire burns up its very roots.

It is plain then that the baptismg of Christ does not undo the baptism of John, but includes it in itself; he who is baptized in Christ's name hath both baptisms, that of water and that of the Spirit. For Christ is Spirit, and hath taken to Him the body that He might give both bodily and spiritual baptism. John's baptism does not include in it the baptism of Christ, because the less cannot include the greater. Thus the Apostle having found certain Ephesians baptized with John's baptism, baptized them again in the name of Christ, because they had not been baptized in the Spirit: thus Christ baptized a second time those who had been baptized by John, as John himself declared he should, I baptize you with water; but He shall baptize you with the Spirit. And yet they were not baptized twice but once; for as the baptism of Christ was more than that of John, it was a new one given, not the same repeated.

The floor, is the Church, the barn, is the kingdom of heaven, the field, is the world. The Lord sends forth His Apostles and other teachers, as reapers to reap all nations of the earth, and gather them into the floor of the Church. Here we must be threshed and winnowed, for all men are delighted in carnal things as grain delights in the husk. But whoever is faithful and has the marrow of a good heart, as soon as he has a light tribulation, neglecting carnal things runs to the Lord; but if his faith be feeble, hardly with heavy sorrow; and he who is altogether void of faith, however he may be troubled, passes not over to God. The wheat when first thrashed lies in one heap with chaff and straw, and is after winnowed to separate it; so the faithful are mixed up in one Church with the unfaithful; but persecution comes as a wind, that, tossed by Christ's fan, they whose hearts were separate before, may be also now separated in place. He shall not merely cleanse, but throughly cleanse; therefore the Church must needs be tried in many ways till this be accomplished. And first the Jews winnowed it, then the Gentiles, now the heretics, and after a time shall Antichrist throughly winnow it. For as when the blast is gentle, only the lighter chaff is carried off, but the heavier remains; so a slight wind of temptation carries off the worst characters only; but should a greater storm arise, even those who seem stedfast will depart. There is need then of heavier persecution that the Church should be cleansed.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:13-15

Then, that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught. He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it. That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven. In this he shows that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting…

Then, that is when John preached, that He might confirm his preaching, and Himself receive his witness. But as when the morning-star has risen, the sun does not wait for that star to set, but rising as it goes forward, gradually obscures its brightness; so Christ waited not for John to finish his course, but appeared while he yet taught.

He comes to baptism, that He who has taken upon Him human nature, may be found to have fulfilled the whole mystery of that nature; not that He is Himself a sinner, but He has taken on Him a nature that is sinful. And therefore though He needed not baptism Himself, yet the carnal nature in others needed it.

That Thou shouldest baptize me there is good cause, that I may be made righteous and worthy of heaven; but that I should baptize Thee, what cause is there? Every good gift comes down from heaven upon earth, not ascends from earth to heaven.

In this he shows that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 3:16

This action of Christ's has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, straightway He ascended, and not simply He ascended, for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism? For had the actual creation of the heavens been opened, he would not have said were opened to Him, for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven. Perhaps there were before some unseen ob…

This action of Christ's has a figurative meaning pertaining to all who were after Him to be baptized; and therefore he says, straightway He ascended, and not simply He ascended, for all who are worthily baptized in Christ, straightway ascend from the water; that is, make progress in virtues, and are carried on towards a heavenly dignity. They who had gone down to the water carnal and sinful sons of Adam, straightway ascend from the water spiritual sons of God. But if some by their own faults make no progress after baptism, what is that to the baptism?

For had the actual creation of the heavens been opened, he would not have said were opened to Him, for a physical opening would have been open to all. But some one will say, What, are the heavens then closed to the eye of the Son of God, who even when on earth is present in heaven? But it must be known, that as He was baptized according to the ordinance of humanity that He had taken on Him, so the heavens were opened to His sight as to His human nature, though as to His divine He was in heaven.

Perhaps there were before some unseen obstacles which hindered the souls of the dead from entering the skies. I suppose that since Adam's sin no soul had mounted the skies, but the heavens were continually closed. When, lo! on Christ's baptism they were again opened; after He had overcome by the Cross the great tyrant death, henceforward the heaven, never more to be closed, needed not gates, so that the Angels say not, 'Open ye gates,' for they were open, but take away the gates. (Ps. 24:7.) Or the heavens are opened to the baptized, and they see those things which are in heaven, not by seeing them with the bodily eye, but by believing with the spiritual eye of faith. Or thus; The heavens are the divine Scriptures, which all read but all do not understand, except they who have been so baptized as to receive the Holy Spirit. Thus the Scriptures of the Prophets were at the first sealed to the Apostles, but after they had received the Holy Spirit, all Scripture was opened to them. However, in whatever way we interpret, the heavens were opened to Him, that is to all, on His account; as if the Emperor were to say to any one preferring a petition for another, This boon I grant not to him but to you; that is, to him, for your sake.

The Holy Ghost took the likeness of a dove, as being more than other animals susceptible of love. All other forms of righteousness which the servants of God have in truth and verity, the servants of the Devil have in spurious imitation; the love of the Holy Spirit alone an unclean spirit cannot imitate. And the Holy Ghost has therefore reserved to Himself this special manifestation of love, because by no testimony is it so clearly seen where He dwells as by the grace of love.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:1-2

The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. 'Then,' i. e. when the voice of the Father had been given from heaven. He was led by the Holy Spirit, not as an inferior at the bidding of a greater. For we say led, not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew found his brother Simon, and brought him to Jesus. The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil. Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i. e. to go out into the desert where they shall meet with the Devil; for there is no unrighteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all the sons of God g…

The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. 'Then,' i. e. when the voice of the Father had been given from heaven.

He was led by the Holy Spirit, not as an inferior at the bidding of a greater. For we say led, not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew found his brother Simon, and brought him to Jesus.

The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil.

Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i. e. to go out into the desert where they shall meet with the Devil; for there is no unrighteousness wherewith the Devil is pleased. For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all the sons of God go out that they may be tempted. For example if you are unmarried, the Holy Spirit has in that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things. The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him.

And to fix the measure of our quadragesimal fast, he fasted forty days and forty nights.

The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been an hungred was not as man; to be ever an hungred was not as God. He was an hungred then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:3-4

The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that he was an hungred; and then the tempter came to him. If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation. But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him an hungred at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being an hungred for so many days that He is God, than from His being an hungred after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and ye…

The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that he was an hungred; and then the tempter came to him. If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation.

But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him an hungred at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high. We may more readily infer from His not being an hungred for so many days that He is God, than from His being an hungred after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only.

He said not, 'I live not,' but, Man doth not live by bread alone, that the Devil might still ask, If thou be the Son of God. If He be God, it is as though He shunned to display what He had power to do; if man, it is a crafty will that His want of power should not be detected.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:5-7

From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory. Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible. How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would so belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to…

From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory.

Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible.

How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would so belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to show what He is; He of whom none can know so much as He is in Himself?

For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels' arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty.

Yet He says not, Thou shalt not tempt me thy Lord God; but, Thou shalt not tempt the Lord thy God; which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:8-11

The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; He taketh him up into a very high mountain, such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shows Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shown whch is in any way presented to the understanding. But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil t…

The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; He taketh him up into a very high mountain, such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it. He shows Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shown whch is in any way presented to the understanding.

But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him.

With these words He puts an end to the temptations of the Devil, that they should proceed no further.

Observe how Christ when Himself suffered wrong at the hands of the Devil, being tempted of him, saying, If thou be the Son of God, cast thyself down, yet was not moved to chide the Devil. But now when the Devil usurps the honour of God, he is wroth, and drives him away, saying, Go thy way, Satan; that we may learn by His example to bear injuries to ourselves with magnanimity, but wrongs to God, to endure not so much as to hear; for to be patient under our own wrongs is praiseworthy, to dissemble when God is wronged is impiety.

The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and then the Devil left him. Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature.

He says not 'Angels descended from heaven,' that it may be known that they were ever on the earth to minister to Him, but had now by the Lord's command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him. But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out dæmons; for all these things He does by the ministration of Angels, so that what they do, Himself appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they 'succoured Him,' but that they ministered to Him.

Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil's persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit. But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall. The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is showing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:12-16

By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. He withdrew into Galilee, that is, out of Judæa; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.

Otherwise, the Gentiles who worshipped idols, and dæmons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:17

Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. From this time began Jesus to preach, that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been thought superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid. He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness. He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?' For repentance corrects the will; and if ye will not repent through fear o…

Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. From this time began Jesus to preach, that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been thought superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid.

He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness.

He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?' For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, the kingdom of heaven is at hand; that is, the blessings of the heavenly kingdom. As if He had said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:18-22

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.) The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine. Fishers of men, that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body. These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man…

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, What we have seen and heard, that we cannot but speak. (Acts 4:20.)

The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.

Fishers of men, that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence.

We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 4:23-25

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel. Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church. Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that…

Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.

Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.

Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.

Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.

In some places it is, He cured many; but here, He cured them, meaning 'all;' as a new physician first entering a town cures all who come to him. to beget a good opinion concerning himself.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:1-3

Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

Blessed are the poor in spirita, or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith.

For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:4

And they who weep for their own sins are blessed, but much more so who weep for others' sins; so should all teachers do.

The comfort of mourners is the ceasing of their mourning; they then who mourn their own sins shall be consoled when they have received remittance thereof.

But they also who mourn for others' sins shall be comforted, inasmuch as they shall own God's providence in that worldly generation, understanding that they who had perished were not of God, out of whose hand none can snatch. For these leaving to mourn, they shall be comforted in their own blessedness.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:5

This earth as some interpret, so long as it is in its present condition is the land of the dead, seeing it is subject to vanity; but when it is freed from corruption it becomes the land of the living, that the mortal may inherit an immortal country. I have read another exposition of it, as if the heaven in which the saints are to dwell is meant by the land of the living, because compared with the regions of death it is heaven, compared with the heaven above it is earth. Others again say, that this body as long as it is subject to death is the land of the dead, when it shall b made like unto Christ's glorious body, it will be the land of the living.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas