DailyLight

Acts 3:26 — Unknown work

God raised up his Son and sent him first to you: In this way also He was sent especially to the Jews, because He taught them by His bodily presence.

Matthew 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Though any affirm that the prophet (Isaiah) does speak of His human generation, we need not answer to his enquiry, Who shall declare it? "No man;" but, "Very few;" because Matthew and Luke have. These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father.

Matthew 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

These heresies therefore the Apostles overthrow in the opening of their Gospels, as Matthew in relating how He derived His descent from the kings of the Jews proves Him to have been truly man and to have had true flesh. Likewise Luke, when he describes the priestly stock and person; Mark when he says, The beginning of the Gospel of Jesus Christ the Son of God; and John when lie says, In the beginning was the Word; both show Him to have been before all ages God, with God the Father. Jacob is interpreted 'supplanter,' and it is said of Christ, Thou hast cast down beneath Me them that rose up against Me. (Ps. 18:43.)

Matthew 1:3-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

It is asked, why this epithet King is thus given by the holy Evangelist to David alone? Because he was the first king in the tribe of Judah. Christ Himself is Phares 'the divider,' as it is written, Thou shalt divide the sheep from the goats; (Mat. 25:33.) He is Zaraml, 'the east,' Lo the man, the east is His name; (Zech. 6:12.) He is Esromm, 'an arrow,' He hath set me as a polished shaft. (Is. 49:2.) Christ is also Boozt, because He is strength, for, When I am lifted up, I will draw all men unto Me. (John 12:32.) He is Obeth. 'a servantu,' for, the Son of man came not to be ministered unto, but to minister. (Mat. 20:28.) He is Jesse, or 'burntx,' for, I am come to send fire on earth. (Luke 12:49.) He is Davidy, 'mighty in arm,' for, the Lord is great and powerful; (Ps. 24:8.) 'desirable,' for, He shall come, the Desire of all nations; (Hag. 2:7.) 'beautiful to behold,' according to that, Beautiful in form before the sons of men. (Ps. 45:3.)

Matthew 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Let us enquire why Matthew does not mention Bathsheba by name as he does the other women. Because the others, though deserving of much blame, were yet commendable for many virtues. But Bathsheba was not only consenting in the adultery, but in the murder of her husband, hence her name is not introduced in the Lord's genealogy.

Matthew 1:8-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But it may be asked, why the Evangelist says they were born in the carrying away, when they were born before the carrying away. He says this because they were born for this purpose, that they should be led captive, from the dominion of the whole nation, for their own and others' sins. And because God foreknew that they were to be carried away captive, therefore he says, they were born in the carrying away to Babylon. But of those whom the holy Evangelist places together in the Lord's genealogy, it should be known, that they were alike in good or ill fame. Judas and his brethren were notable for good, in like manner Phares and Zara, Jechonias and his brethren, were notable for evil. Bersabee is interpreted 'the seventh well,' or 'the well of the oathc;' by which is signified the grant of baptism, in which is given the gift of the sevenfold Spirit, and the oath against the Devil is made. Christ is also Solomon, i. e. the peaceful, according to that of the Apostle, He is our peace. (Eph. 2:14.) Roboamd is, 'the breadth of the people,' according to that, Many shall come from the East and from the West. He is also Abias, that is, 'the Lord Father,' according to that, One is your Father who is in heaven. (Mat. 23:9.) And again, Ye call me Master and Lord. (John 13:13.) He is also Asae, that is, 'lifting up,' according to that, Who taketh away the sins of the world. (John 1:29.) He is also Josaphat, that is, 'judging,' for, The Father hath committed all judgment unto the Son. (John 5:22.) He is also Joram, that is, 'lofty,' according to that, No man hath ascended up to heaven, but He that came down from heaven. (John 3:13.) He is also Ozias, that is, 'the Lord's strength,' for The Lord is my strength and my praise. (Ps. 118:14.) He is also Jothamf, that is, 'completed,' or 'perfected,' for Christ is the end of the Law. (Rom. 10:4.) He is also Ahazg, that is, 'turning,' according to that, Be ye turned to Me. (Zech. 1:3.) He is also Ezekias, that is, 'the strong Lord,' or, 'the Lord shall comfort;' according to that, Be of good cheer, I have overcome the world. (John 16:33.) He is also Manasses, that is, 'forgetful,' or, 'forgotten,' according to that, I will not remember your sins any more. (Ezek. 28.) He is also Aaronh, that is,' faithful,' according to that, The Lord is faithful in all His words. (Ps. 145:17.) He is also Josias, that is, 'the incense of the Lordi,' as, And being in an agony, He prayed more earnestly. (Luke 22:44.) He is Jechoniask, that is, 'preparing,' or 'the Lord's preparation,' according to that, If I shall depart, I will also prepare a place for you. (John 14:3.)

Matthew 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

In the beginning of this passage of the Gospel he puts three several things; the person, When Jesus was born, the place, in Bethlehem of Judæa, and the time, in the days of Herod the king. These three circumstances verify his words. It should be known, that opinions vary respecting the Magi. Some say they were Chaldæans, who are known to have worshipped a star as God; thus their fictitious Deity showed them the way to the true God. Others think that they were Persians; others again, that they came from the utmost ends of the earth. Another and more probable opinion is, that they were descendants of Balaam, who having his prophecy, There shall rise a Star out of Jacob, (Numb. 24:17.) as soon as they saw the star, would know that a King was born. Some used to answer, 'No marvel if that boy who was then born could draw them so speedily, though it were from the ends of the earth.' Or, if they were the descendants of Balaam, their kings are not far distant from the land of promise, and might easily come to Jerusalem in that so short time. But why does he write from the East? Because surely they came from a country eastward of Judæa. But there is also great beauty in this, They came out of the East, seeing all who come to the Lord, come from Him and through Him; as it is said in Zechariah, Behold the Man whose name is the East. (Zech. 6:12.) Yet was not the Lord born there; thus they knew the time but not the place of His birth. Jerusalem being the royal city, they believed that such a child could not be born in any other. Or it was to fulfil that Scripture, The Law shall go out of Sion, and the word of the Lord from Jerusalem. (Isa. 2:3.) And there Christ was first preached. Or it was to condemn the backwardness of the Jews. Some affirm this star to have been the Holy Spirit; He who descended on the baptized Lord as a dove, appearing to the Magi as a star. Others say it was an Angel, the same who appeared to the shepherds.

Matthew 4:18-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts. Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.) Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost. Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

Matthew 10:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Philip and Bartholomew. (e Beda.) Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate the light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted 'The son of him that raiseth watera,' that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the droppings of holy preaching. Thomas, and Matthew the Publican. (e Beda.) Thomas is interpreted 'an abyss,' or 'a twin,' which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, My Lord and my God. (John 20:28.) Matthew is interpreted 'given,' because by the Lord's bounty he was made an Evangelist of a Publican. James the son of Alphæus, and Thaddæus. It is well said, the son of Alphæus, that is, 'of the just,' or 'the learned;' for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, 'The just.' Thaddæus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James. Jude is interpreted 'having confessed,' because he confessed the Son of God.

Remigius of Rheims — commentary on Scripture

Acts 3:26 — Unknown work

Matthew 1:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:3-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:8-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 1:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:13-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 2:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:3 — Unknown work

Matthew 3:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 3:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:13-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:18-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 5:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:28-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 6:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 7:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 7:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 7:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 8:2-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 8:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 8:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 8:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Matthew 8:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)