Catena Aurea by St. Thomas Aguinas
7:6
6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
AUGUSTINE. (ubi sup.) Because the simplicity to which He had been directing in the foregoing precepts might lead some wrongly to conclude that it was equally wrong to hide the truth as to utter what was false, He well adds, Give not that which is holy to the dogs, and cast not your pearls before swine.
PSEUDO-CHRYSOSTOM. Otherwise; The Lord had commanded us to love our enemies, and to do good to those that sin against us. That from this Priests might not think themselves obliged to communicate also the things of God to such, He checked any such thought saying, Give not that which is holy to the dogs; as much as to say, I have bid you love your enemies, and do them good out of your temporal goods, but not out of My spiritual goods, without distinction. For they are your brethren by nature but not by faith, and God gives the good things of this life equally to the worthy and the unworthy, but not so spiritual graces.
AUGUSTINE. (Serm. in Mont. ii. 20.) Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be undone. The pearls are all spiritual things that are to be highly esteemed. Thus though one and the same thing may be called both the holy thing and a pearl, yet it is called holy because it is not to be corrupted; and called a pearl because it is not to be contemned.
PSEUDO-CHRYSOSTOM. Otherwise; That which is holy denotes baptism, the grace of Christ’s body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the sea, so the divine mysteries inclosed in words are lodged in the deep meaning of Holy Scripture.
CHRYSOSTOM. And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood.
AUGUSTINE. (ubi sup.) The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole, He said, Give not that which is holy to the dogs; because they strive to the utmost of their power to destroy the truth. The swine though they do not assault by biting as dogs, yet do they defile by trampling upon, and therefore He said, Cast not your pearls before swine.
RABANUS. Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices.
PSEUDO-CHRYSOSTOM. Otherwise; The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not chew the cud. Hence I think that we are to understand by the dog, the Gentiles who are altogether unclean, both in their life, and in their faith; but by the swine are to be understood heretics, because they seem to call upon the name of the Lord. Give not therefore that which is holy to the dogs, for that baptism and the other sacraments are not to be given but to them that have the faith. In like manner the mysteries of the truth, that is, the pearls, are not to be given but to such as desire the truth and live with human reason. If then you cast them to the swine, that is, to such as are grovelling in impurity of life, they do not understand their preciousness, but value them like to other worldly fables, and tread them under foot with their carnal life.
AUGUSTINE. (ubi sup.) That which is despised is said to be trodden under foot: hence it is said, Lest perchance they tread them under foot.
GLOSS. (interlin.) He says, Lest perchance, because it may be that they will wisely turn from their uncleannessa.
AUGUSTINE. (ubi sup.) That which follows, Turn again and rend you, He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls on which they had trode had been cast. For you will not easily find what will please him who has despised things got by great toil. Whoever then undertake to teach such, I see not how they shall not be trode upon and rent by those they teach.
PSEUDO-CHRYSOSTOM. Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as sowers of new dogmas. The dogs also having trode upon holy things by their impure actions, by their disputings rend the preacher of truth.
CHRYSOSTOM. Well is that said, Lest they turn; for they feign meekness that they may learn; and when they have learned, they attack.
PSEUDO-CHRYSOSTOM. With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are they to be withheld from dogs that are so much more unclean. But respecting the giving that which is holy, we cannot hold the same opinion; seeing we often give the benediction to Christians who live as the brutes; and that not because they deserve to receive it, but lest perchance being more grievously offended they should perish utterly.
AUGUSTINE. (ubi sup.) We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from stupidity as swine. But it does not follow that if the truth be kept hid, falsehood is uttered. The Lord Himself who never spoke falsely, yet sometimes concealed the truth, as in that, I have yet many things to say unto you, the which ye are not now able to bear. (John 16:12.) But if any is unable to receive these things because of his filthiness, we must first cleanse him as far as lays in our power either by word or deed. But in that the Lord is found to have said some things which many who heard Him did not receive, but either rejected or contemned them, we are not to think that therein He gave the holy thing to the dogs, or cast His pearls before swine. He gave to those who were able to receive, and who were in the company, whom it was not fit should be neglected for the uncleanness of the rest. And though those who tempted Him might perish in those answers which He gave to them, yet those who could receive them by occasion of these inquiries heard many useful things. He therefore who knows what should be answered ought to make answer, for their sakes at least who might fall into despair should they think that the question proposed is one that cannot be answered. But this only in the case of such matters as pertain to instruction of salvation; of things superfluous or harmful nothing should be said; but it should then be explained for what reason we ought not to make answer in such points to the enquirer.
7:12
12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets.
AUGUSTINE. (ubi sup.) Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes, All things whatsoever ye would, &c. For there is no man who would that another should act towards him with a double heart.
PSEUDO-CHRYSOSTOM. Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, All things whatsoever ye would, &c. That is; I not only command that ye judge not, but All things whatsoever ye would that men should do unto you, do ye unto them; and then you will be able to pray so as to obtain.
GLOSS. (ord.) Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, All things therefore &c.
CHRYSOSTOM. Otherwise; The Lord desires to teach that men ought to seek aid from above, but at the same time to contribute what lays in their power; wherefore when He had said, Ask, seek, and knock, He proceeds to teach openly that men should be at pains for themselves, adding, Whatsoever ye would &c.
AUGUSTINE. (Serm. 61. 7.) Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal to those of whom they beg. What face can you have of making request to your God, when you do not acknowledge your equal? This is that is said in Proverbs, Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard. (Prov. 21:13.) What we ought to bestow on our neighbour when he asks of us, that we ourselves may be heard of God, we may judge by what we would have others bestow upon us; therefore He says, All things whatsoever ye would.
CHRYSOSTOM. He says not, All things whatsoever, simply, but All things therefore, as though He should say, If ye will be heard, besides those things which I have now said to you, do this also. And He said not, Whatsoever you would have done for you by God, do that for your neighbour; lest you should say, But how can I? but He says, Whatsoever you would have done to you by your fellow-servant, do that also to your neighbour.
AUGUSTINE. (Serm. in Mont. ii. 22.) Some Latin copies add here, good thingsb, which I suppose was inserted to make the sense more plain. For it occurred that one might desire some crime to be committed for his advantage, and should so construe this place, that he ought first to do the like to him by whom he would have it done to him. It were absurd to think that this man had fulfilled this command. Yet the thought is perfect, even though this be not added. For the words, All things whatsoever ye would, are not to be taken in their ordinary and loose signification, but in their exact and proper sense. For there is no will but only in the good; (but vid. Retract. i. 9. n. 4.) in the wicked it is rather named desire, and not will. Not that the Scriptures always observe this propriety; but where need is, there they retain the proper word so that none other need be understood.
CYPRIAN. (Tr. vii.) Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, Whatsoever ye would that men should do to you, do ye also to them; and adds, for this is the Law and the Prophets.
PSEUDO-CHRYSOSTOM. For whatsoever ever the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root.
GREGORY. (Mor. x. 6.) He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good.
CHRYSOSTOM. Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance.
AUGUSTINE. (Serm. in Mont. ii. 22.) This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God.
AUGUSTINE. (De Trin. viii. 7.) Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.
7:13–14
13. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
AUGUSTINE. (Serm. in Mont. ii. 22.) The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, Enter ye in at the strait gate.
GLOSS. (ord.) Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate.
PSEUDO-CHRYSOSTOM. Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; But thou when thou fastest anoint thy head; and after comes, Enter ye in at the strait gate. For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings. On account therefore of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, Enter ye in at the strait gate. The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin’s womb. The way of perdition is sin of any kind It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners.
GLOSS. (ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.
CHRYSOSTOM. But seeing He declares below, My yoke is pleasant, and my burden light, how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate. Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart. Let us not therefore be sad when many sorrows befal us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, Few there be that find it, He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few.
JEROME. Attend to the words, for they have an especial force, many walk in the broad way—few find the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Catena Aurea Matthew 7
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Genesis 13: 2, 5-18
Abram in Bethel
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[2] Now Abram was very rich in cattle, in silver, and in gold. [5] And Lot, who went with Abram, also had flocks and herds and tents, [6] so that the land could not support both of them dwelling together; for their possessions were so great that they could not dwell together, [7] and there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle. At that time the Canaanites and the Perizzites dwelt in the land.
Abram and Lot Separate
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[8] Then Abram said to Lot, "Let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are kinsmen. [9] Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will go to the right; or if you take the right hand, then I will go to the left." [10] And Lot lifted up his eyes, and saw that the Jordan valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar; this was before the Lord destroyed Sodom and Gomorrah. [11] So Lot chose for himself all the Jordan valley, and Lot journeyed east; thus they separated from each other. [12] Abram dwelt in the land of Canaan, while Lot dwelt among the cities of the valley and moved his tent as far as Sodom. [13] Now the men of Sodom were wicked, great sinners against the Lord.
A New Promise to Abram
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[14] The Lord said to Abram, after Lot had separated from him, "Lift up your eyes, and look from the place where you are, northward .and southward and eastward and westward; [15] for all the land which you see I will give to you and to your descendants for ever. [16] I will make your descendants as the dust of the earth; so that if one can count the dust of the earth, your descendants also can be counted. [17] Arise, walk through the length and the breadth of the land, for I will give it to you." [18] So Abram moved his tent, and came and dwelt by the oaks of Mamre, which are at Hebron and there he built an altar to the Lord.
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Commentary:
13:1-18. Abraham prospers in the land God has promised will be his; this is an early confirmation of God's blessing. But he still has to undergo another test--family rows over pastures. The patriarch comes across as a peaceable person; he lets Lot have first choice. Abraham's behavior is a kind of new act of faith in the divine promise, accepting as he does that God gives the land to whomever he chooses. Once Lot has gone off, God emphatically reaffirms his promise of descendants and land, and Abraham will progress across the country, taking possession of it, as it were. He eventually settles at Hebron. in the south of Palestine. on the edge of the Negeb desert.
Lot has chosen the rich lands, the Jordan plains; but the sacred writer points out how near he is to Sodom, the city of sin. Lot will later regret his decision to settle there (cf. chap. 19). The account seems to imply a geography with no Dead Sea, at least not as we know it today.
Apropos of this passage, St John Chrysostom points out how family peace was being undermined by prosperily: "Their flocks grew bigger, great wealth accrued to them, and immediately harmony between them was disrupted--where there had been peace and the bonds of affection, now there was trouble and hostility. You see, whenever it is a question of mine and yours, there are grounds for the utmost trouble and a basis for hostility: by contrast, where this isn't the case, habits of peace and harmony exist together without any confusion" ("Homiliae In Genesim", 33, 3).
