Catena Aurea by St. Thomas Aguinas
Mk CHAP. 6
6:30–34
30. And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat.
32. And they departed into a desert place by ship privately.
33. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him.
34. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
GLOSS. (non occ.) The Evangelist, after relating the death of John, gives an account of those things which Christ did with His disciples after the death of John, saying, And the Apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught.
PSEUDO-JEROME. For they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.
THEOPHYLACT. Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act.
BEDE. (ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John’s disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c.
AUGUSTINE. (de Con. Evan. 2. 45) This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.
THEOPHYLACT. Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually.
BEDE. (ubi sup.) How arose the necessity for giving rest to His disciples, He shews, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shews. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they shew how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot.
THEOPHYLACT. So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them.
BEDE. (in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains.
PSEUDO-JEROME. Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab.
BEDE. (in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.
PSEUDO-JEROME. Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours. But as in the ark of Noah, the animals that were within were sent forth, and they that were without rushed in, so is it in the Church, Judas went, the thief came to Christ. But as long as men go back from the faith, the Church can have no refuge from grief; for Rachel weeping for her children would not be comforted. Moreover, this world is not the banquet, in which the new wine is drank, when the new song will be sung by men made anew, when this mortal shall have put on immortality.
BEDE. (in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him.
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Catena Aurea by St. Thomas Aguinas
12:38–40
38. Then certain of the Scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
39. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
40. For as Jonas was three days and three nights in the whale’s belly: so shall the Son of man be three days and three nights in the heart of the earth.
CHRYSOSTOM. (Hom. xliii.) Because the Lord had so oft repressed the shameless tongue of the Pharisees by His sayings, they now turn to His works, whereat the Evangelist wondering, says, Then certain of the Scribes and Pharisees answered, saying, Master, we would see a sign of thee; and that at a time when they should have been moved, when they should have wondered, and been dumb with astonishment; yet even at such time they desist not from their malice. For they say, We would see a sign of thee, that they may take Him as in a snare.
JEROME. They require a sign of Him, as though what they had seen were not signs; and in another Evangelist what they required is more fully expressed, We would see of thee a sign from heaven. Either they would have fire from heaven as Elias did; or after the example of Samuel they would that in summer-time, contrary to the nature of the climate, thunder should be heard, lightnings gleam, and rain descend; as though they could not have spoken falsely even against such miracles, and said that they befel by reason of divers hidden motions in the air. For if thou cavillest against what thou not only beholdest with thine eyes, but feelest with thine hand, and reapest the benefit of, what wilt thou do in those things which come down from heaven. You might make answer, that in Egypt the magi also had given many signs from heaven.
CHRYSOSTOM. But their words are full of hypocrisy and irony. But now they were railing against Him, saying that He had a dæmon; now they fawn upon Him, calling Him, Master. Wherefore the Lord rebukes them severely; He answered and said unto them, An evil and adulterous generation seeketh after a sign. When they railed on Him, He had answered them mildly; now they approached Him with smooth and deceitful words, He rebukes them sharply; shewing that He was above either affection, and was neither moved to anger by evil speaking, nor was to be gained by flattery. What He says is this; What wonder that ye do thus to Me who am unknown to you, when you have done the same to the Father, of whom ye have had such large knowledge, in that, despising Him ye went after dæmons? He calls them an evil generation, because they have ever been ungrateful to their benefactors, and were made worse when they received benefits, which is the extreme of wickedness.
JEROME. Excellently is that said, and adulterous, seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers.
CHRYSOSTOM. Which also proves Him to be equal to the Father, if not to believe in Him makes them adulterous.
RABANUS. Then He begins to answer them, giving them a sign not from heaven, which they were unworthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He shewed the glory of His blessed eternity both in a figure on the mount, and after in verity when He was taken up into heaven. Wherefore it follows, And there shall no sign he given it, but the sign of the Prophet Jonas.
CHRYSOSTOM. For the signs He wrought were not in order to move them, for He knew that they were hard as stone, but for the profit of others. Or because they had not received it when He had given them a sign such as they now desired. And a sign was given them, when by their own punishment they learned His power. This He alludes to when He says, No sign shall he given it. As much as to say; I have shewn you many mercies; yet none of these has brought you to honour My power, which you will then know when you shall behold your city thrown down upon the ground in punishment. In the mean time He brings in a saying concerning the Resurrection which they should after understand by those things that they should suffer; saying, Except the sign of the Prophet Jonas. For verily His Cross would not have been believed, unless it had had signs to testify to it. But if that were not believed, truly the Resurrection would not have been believed. For this reason also He calls this a sign, and brings forward a figure thereof, that the verity itself may be believed. It follows, As Jonas was three days and three nights in the belly of the whale,
RABANUS. He shews that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set before them, so neither should the Jews despair of pardon, if at least after Christ’s resurrection they should do penitence. For Jonas, that is The Dove, or The mourner, is a sign of Him on whom the Holy Spirit descended in the form of a Dove, and who bare our sorrows. (Is. 53:4) The fish which swallowed Jonas in the sea, shews forth the death which Christ suffered in the world. Three days and nights was the one in the whale’s belly, the other in the tomb; the one was cast up on dry laud, the other arose in glory.
AUGUSTINE. (De Cons. Ev. iii. 24.) Some, not knowing the Scripture manner of speaking, would interpret as one night those three hours of darkness when the sun was darkened from the sixth to the ninth hour; and as a day in like manner those other three hours in which it was again restored to the world, from the ninth hour till sunset. Then follows the night preceding the sabbath, which if we reckon with its own day we shall have thus two days and two nights. Then after the sabbath follows the night of the sabbath prime, that is of the dawning of the Lord’s day on which the Lord arose. Thus we shall only get two nights and two days, with this one night to be added if we might understand the whole of it, and it could not be shewn that that dawn was indeed the latter part of the night. So that not even by taking in those six hours, three of darkness, and three of restored light, can we establish the computation of three days and three nights. It remains therefore that we find the explanation in that usual manner of Scripture of putting a part for the whole.
JEROME. Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the preparation day, and of the Lord’s day, and the whole sabbath day.
AUGUSTINE. (De Trin. iv. 6.) For that the three days were not three full and entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in; and the third day is likewise reckoned, because the first part of it is included; while the day between, that is the second day, appears in all its twenty-four hours, twelve of the night and twelve of the day. For the succeeding night up to the dawn when the Lord’s resurrection was made known, belongs to the third day. For as the first days of creation were, because of man’s coming fall, computed from morning to night; so these days are because of man’s restoration computed from night to morning.
CHRYSOSTOM. He said not openly that He should rise again, because they would have derided him, but hints it distantly that even they might believe that He foreknew it. He said not in the earth, but in the heart of the earth, therein declaring His tomb, and that none might suspect that there was only the semblance of death. Therefore also He spake of three days, that it should be believed that He was dead. But the sign itself proves the truth of it; for Jonas was in the whale’s belly not in figure but in deed; and surely the sign did not happen in very deed, if the thing signified happened only in figure. Wherefore it is manifest that they are children of the Devil who follow Marcion asserting that the passion of Christ was only a phantasy. And that He should suffer for them also, though they would not profit by it, is shewn by that which He speaks, that to this generation should be given the sign of Jonas the Prophet.
12:41–42
41. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
42. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
CHRYSOSTOM. That none should think that the same things would come to pass now among the Jews, as had of old been among the Ninevites; that as Jonas converted them and their city was delivered out of danger, so the Jews should be converted after the resurrection, the Lord now shews the contrary, that they should have no fruit of the benefit of the passion, but should suffer moreover grievous things, as He signifies below in the example of the dæmon. But now He first shews what just punishment they shall suffer, saying, The men of Nineveh shall rise in judgment with this generation.
REMIGIUS. The Lord shews in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judgment; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. And shall condemn it.
JEROME. Not by a sentence of judgment, but by the comparison of their example; as He adds, For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. This word ‘hic’ is to be taken as an adverb of place, not as a pronoun. Jonas (according to the LXX) preached for three days, (Jonah 3:4 ἔτι τρδῖς ἡμέδαι) I for this so long time; he to the Assyrians an unbelieving nation, I to God’s own people the Jews; he preached with his voice only, doing no miracles, I, doing so many wonders, am falsely accused as Beelzebub.
CHRYSOSTOM. Yet does not the Lord stay here, but adds another denunciation, saying, The queen of the south shall rise in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon. This was yet more than that first. Jonas went to them; the queen of the south waited not for Solomon to come to her, but herself sought him. Both a woman and a barbarian, and dwelling so far away, she was not afraid of death in her desire to hear his wise words. This woman went to Solomon, I came hither; she rose up from the ends of the earth, I go round about your towns and villages; he spake of trees and wood, I of unspeakable mysteries.
JEROME. So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving her nation and kingdom came through so many difficulties to hear the wisdom of Solomon, and brought him many gifts. Also in these instances of Nineveh and the queen of Saba, the faith of the Gentiles is significantly set above that of Israel.
RABANUS. The Ninevites typify those who cease from sin—the queen those that know not to sin; for penitence puts away sin, wisdom shuns it.
REMIGIUS. Beautifully is the Church gathered out of the Gentiles spoken of as a queen who knows how to rule her ways. Of her the Psalmist speaks; The queen stood on thy right hand. (Ps. 45:9.) She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted ‘peaceful,’ signifies Him of whom it is said, He is our peace. (Eph. 2:14.)
Catena Aurea Matthew 12
Saint of the Day -19 July – Saint Macrina the Younger (c 327-379) Virgin, Ascetic – born c 327 at Caesarea, Cappadocia (in modern Turkey) and died in 379 at Pontus (in modern Turkey) of natural causes.
With charm and grace, St Macrina ruled the roost in a family of saints. St Basil the Elder and St Emmelia, her parents, had ten children including the younger St Basil (329-379) Doctor of the Church, St Gregory of Nyssa (c 335–C 395) and St Peter of Sebaste Bishop (c 340–391). As the eldest child, Macrina exercised a formative influence on her more famous brothers and even on her mother.
A beautiful young woman, Macrina had been betrothed at age twelve. But when her fiancé died, she chose to remain single to devote herself to Christian service. Emmelia had given her daughter a Christian version of a classic education, training her in Scripture instead of Greek literature. In turn, Macrina conducted the early education of her younger brothers and sisters and formed them in piety.
Gregory of Nyssa, her biographer, reported that when Basil returned from Athens University all puffed up with self-importance, Macrina put him in his place—as only an older sister can. Apparently, she persuaded her extremely talented brother to become a monk and subordinate his gifts to God’s purposes.
When Naucratius (he was a the famous Christian jurist), the handsome and athletic family favourite, died suddenly, Macrina supported Emmelia through her grief. Later she persuaded her mother to join her in renouncing their high standard of living and embracing the simpler life of their servants. Together they formed a small monastic community of nuns under the younger Basil’s direction on the family estate at Annesi in Pontus in present-day Turkey.
In 379, shortly after Basil died, Macrina fell ill. Gregory came to visit her and found her in a very weakened condition, lying on two planks. Even on her deathbed, Macrina continued to live a life of sanctity, as she refused a bed and instead chose to lie on the ground. Although Macrina could barely talk, she spoke eloquently with her brother about death and the future life. Just before she died she prayed as follows:
“O Lord, You have freed us from the fear of death.
You have made the end of life here the beginning of a true life for us.
You, who compassionately gave paradise back to the man crucified with You, remember me also in Your kingdom.
If I have committed sins in word, deed or thought because of the weakness of our nature, don’t let Your eyes discover them.
You, who have power on earth to forgive sins, forgive me so that I may be refreshed.
May I be found before you once I have put off my body, having no fault in the form of my soul.
May my soul be received into Your hands, blameless and spotless, as an offering before You.”
St Gregory of Nyssa expanded his sister’s deathbed reflections on the future life in his book, “Dialogue on the Soul and Resurrection”
Macrina had a profound influence upon her brothers and her mother with her adherence to an ascetic ideal. Her brother, St Gregory of Nyssa wrote a work entitled Life of Macrina in which he describes her sanctity throughout her life. Macrina lived a chaste and humble life, devoting her time to prayer and the spiritual education of her younger brother, Peter. Gregory presents her, as one who consciously rejected all Classical education, choosing instead devoted study of Scripture and other sacred writings.
Saint Macrina is significant in that her brother, Saint Gregory of Nyssa, was able to set standards for being a holy Early Christian woman. He believed that virginity reflected the “radiant purity of God.
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NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Exodus 14:5-18
The Egyptians in Pursuit
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[5] When the king of Egypt was told that the people had fled, the mind of Pharoah and his servants was changed toward people, and they said, "What is this we have done, that we have let Israel go from serving us?" [6] So he made ready his chariot and took his army with him [7] and took six hundred picked chariots and all the other chariots of Egypt with officers over all of them. [8] And the Lord hardened the heart of Pharaoh king of Egypt and he pursued the people of Israel as they went forth defiantly. [9] The Egyptians pursued them, all Pharaoh's horses and chariots and his horsemen and his army, and overtook them encamped at the sea, by Pi-ha-hiroth, in front of Baal-zephon.
[10] When Pharaoh drew near, the people of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were in great fear. And the people of Israel cried out to the Lord; "and they said to Moses, "Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us, in bringing us out of Egypt? [12] Is not this what we said to you in Egypt. 'Let us alone and let us serve the Egyptians'? For it would have been better for us to serve the Egyptians than to die in the wilderness." [13] And Moses said to the people, "Fear not, stand firm, and see the salvation of the Lord which he will work for you today; for the Egyptians whom you see today, you shall never see again. [14] The Lord will fight for you, and you have only to be still."
Crossing the Red Sea
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[15] The Lord said to Moses, "Why do you cry to me? Tell the people of Israel to go forward. [16] Lift up your rod, and stretch out your hand over the sea and divide it, that the people of Israel may go on dry ground through the sea. [17] And I will harden the heart of the Egyptians so that they shall go in after them, and I will get glory over Pharaoh and all his host, his chariots, and his horse men. [18] And the Egyptians shall know that I am the Lord, when I have gotten glory over Pharaoh, his chariots, and his horsemen."
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Commentary:
14:10-14. The Egyptians get so close that the Israelites are terrified; this produces their first crisis of faith: the liberty they seek means giving up a quiet life in Egypt. Moses begins to reveal himself not just as a charismatic leader but as a mediator between the people and God. The words of v. 13 underlie the theological virtue of hope: God is the one who acts, man has to stand firm in faith; he has no reason to fear. As the Letter to the Hebrews teaches, Jesus is the model of faithfulness and hope: "Therefore [...] let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God" (Heb 12:12)
14:17-18. The military language and the depiction of God as a warrior should cause no surprise: it is a daring anthropomorphism which shows that God is almighty and therefore can deliver the elect from any danger that threatens: "You, too, if you distance yourself from the Egyptians and flee far from the power of demons," Origen comments, "will see what great helps will be provided to you each day and what great protection is available to you. All that is asked of you is that you stand firm in the faith and do not let yourself be terrified by either the Egyptian cavalry or the noise of their chariots" (Homiliae in Exodum, 5, 4).
From: Matthew 12:38-42The Sign of Jonah
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[38] Then some of the scribes and Pharisees said to him (Jesus), "Teacher, we wish to see a sign from you." [39] But he answered them, "An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah. [40] For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth. [41] The men of Nineveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. [42] The queen of the South will arise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here."
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Commentary:
39-40. This sign the Jews were asking for would have been a miracle or some other prodigy; they wanted Jesus, incongruously, to confirm his preaching--given with such simplicity--by dramatic signs. Our Lord replies by announcing the mystery of his death and resurrection, using the parallel of the case of Jonah: "No sign shall be given to it except the sign of the prophet Jonah." Jesus' glorious resurrection is the "sign" "par excellence", the decisive proof of the divine character of his person, of his mission and of his teaching.
When St. Paul (1 Cor 14:3-4) confesses that Jesus Christ "was raised on the third day in accordance with the scriptures" (words which later found their way into the Nicene-Constantinopolitan Creed, the Creed used in the Mass), he must have had this passage particularly in mind. We can see another allusion to Jonah in the words our Lord spoke shortly before his ascension: "Thus it is written, that the Christ should suffer and on the third day rise from the dead" (Lk 24:45-46).
41-42. Nineveh was a city in Mesopotamia (modern Iraq) to which the prophet Jonah was sent. The Ninevites did penance (Jn 3:6-9) because they recognized the prophet and accepted his message; whereas Jerusalem does not wish to recognize Jesus, of whom Jonah was merely a figure. The queen of the South was the queen of Sheba in southwestern Arabia, who visited Solomon (1 Kings 10:1-10) and was in awe of the wisdom with which God had endowed the King of Israel. Jesus is also prefigured in Solomon, whom Jewish tradition saw as the epitome of the wise man. Jesus' reproach is accentuated by the example of pagan converts, and gives us a glimpse of the universal scope of Christianity, which will take root among the Gentiles.
There is a certain irony in what Jesus says about "something greater" than Jonah or Solomon having coming: really, he is infinitely greater, but Jesus prefers to tone down the difference between himself and any figure, no matter how important, in the Old Testament.
Daily Word for Reflection—Navarre Bible Commentary
