Catena Aurea

CHRYSOSTOM. (Ubi sup.) It had indeed been enough that one Evangelist should have written all; but whereas four speak all things as with one mouth, and that neither from the same place nor at the same time, nor having met and discoursed together, these things are the greatest test of truth. It is also a mark of truth, that in some small matters they seem to disagree. For had their agreement been complete throughout, adversaries might have supposed that it was by a human collusion that this was brought about. Indeed in essentials which pertain to direction of life, and preaching the faith, they do not differ in the least thing. And if in their accounts of miracles, one tells it in one way, another in another, let not this disturb you; but think that if one had told all, the other three would have been a needless superfluity; had they all written different things, there would have been no room for proof of their harmony. And if their account differs in times or modes, this does not hinder the truth of the facts themselves which they relate, as shall be shewn below.

AUGUSTINE. (Ubi sup.) Though each seems to have followed an order of narration of his own, yet we do not find any one of them writing as if in ignorance of his predecessor, or that he left out some things which he did not know, which another was to supply; but as each had inspiration, he gave accordingly the cooperation of his own not unnecessary labour.

GLOSS. (Ubi sup.) But the sublimity of the Gospel doctrine consists, first, in its preeminent authority.

AUGUSTINE. For among all the Divine instruments which are contained in Holy Writ, the Gospel has justly the most excellent place; its first preachers were the Apostles who had seen the Lord and Saviour Jesus Christ present in the flesh; and some of them, that is, Matthew and John, published each a book of such things as seemed good to be published concerning Him. And that it should not be supposed, that, as far as relates to receiving and preaching the Gospel, it makes any difference whether it is announced by those who followed Him during His sojourn in the flesh, or by those who faithfully believed what they heard from others, it is provided by Divine Providence through the Holy Spiritd, that a commission, as well of writing as of preaching the Gospel, should be bestowed on some out of the number of those that followed the first Apostles.

GLOSS. And thus it is clear that the sublimity of the authority of the Gospel is derived from Christ; this is proved by the words of the Prophet cited above, Go up to the top of the mountain. For Christ is that Mountain of whom the same Isaiah speaks, And there shall be in the last days a mountain prepared, the house of the Lord in the top of the mountains; that is, upon all the saints who from Christ the Mountain are also called mountains; (Is. 2:2.) for of His fulness have we all received. And rightly is that, Go thou up upon a high mountain, addressed to Matthew, who, as had been foretold, in his own person saw the deeds of Christ, and heard His doctrine.

AUGUSTINE. (de cons. Evan. i. 7.) This should be considered which to many presents a great difficulty, why the Lord Himself wrote nothing, so that we are obliged to give our belief to others who wrote of Him.

GLOSS. But we ought not to say that He wrote nothing, seeing His members have written those things which they learned by the dictation of their Head. For whatever He would have us to read concerning His actions or His words, that He enjoined upon them to write as His own hands.

GLOSS. Secondly, the Evangelic doctrine has sublimity of strength; whence the Apostle says, The Gospel is the power of God to the salvation of all that believe. (Rom. 1:16.) The Prophet also shews this in the foregoing words, Lift up thy voice with might; which further marks out the manner of evangelic teaching, by that raising the voice which gives clearness to the doctrine.

AUGUSTINE. (ad Volus. Ep. 3.) For the mode in which Holy Scripture is put together, is one accessible to all, but thoroughly entered into by few. The things it shews openly, it doth as a familiar friend without guile speaking to the heart of the unlearned, as the learned. The things it veils in mysteries, it does not deck out in lofty speech, to which a slow and unlearned soul would not dare to approach, as a poor man would not to a rich; but in lowly phrase it invites all, whom it not only feeds with plain truth, but exercises in hidden knowledge; for it has matter of both. But that its plain things might not be despised, these very same things it again withholds; being withheld they become as new; and thus become new they are again pleasingly expressed. Thus all tempers have here what is meet for them; the bad are corrected, the weak are strengthened, the strong are gratified.

GLOSS. But because the voice when raised on high is heard further off, by the raising of the voice may be denoted the publication of the Gospel doctrine; because it is given to be preached not to one nation only, but to all nations. The Lord speaks, Preach the Gospel to every creature.

GREGORY. (Matt. 16:15. Homil. in Evan. 28.) By every creature may be meant the Gentiles.

GLOSS. The Evangelic doctrine has, thirdly, the loftiness of liberty.

AUGUSTINE. (con. Adver. Legis et Proph. i. 17.) Under the Old Testament because of the promise of temporal goods and the threatening of temporal evils, the temporal Jerusalem begets slaves; but under the New Testament, where faith requires love, by which the Law can be fulfilled not more through fear of punishment, than from love of righteousness, the eternal Jerusalem begets freemen.

GLOSS. This excellence of the Gospel doctrine the Prophet describes when he says, Cry aloud, fear not.

It remains to see to whom, and for what purpose, this Gospel was written.

JEROME. (Prolog. ad Euseb.) Matthew published his Gospel in Judæa, in the Hebrew tongue, for the sake of those of the Jews who believed in Jerusalem.

GLOSS. (Ordinaria.) For having first preached the Gospel in Judæa, being minded to pass to the Gentiles, he first put in writing a Gospel in Hebrew, and left it as a memorial to those brethren from whom he was departing. For as it was necessary that the Gospel should be preached for confirmation of the faith, so was it necessary that it should be written to oppose heretics.

PSEUDO-CHRYSOSTOM. (Comm. in Matt. Prolog.) Matthew has arranged his narrative in a regular series of events. First, the birth, secondly, the baptism, thirdly, the temptation, fourthly, the teachings, fifthly, the miracles, sixthly, the passion, seventhly, the resurrection, and lastly, the ascension of Christ; desiring by this not only to set forth the history of Christ, but to teach the order of evangelic life. It is nought that we are born of our parents, if we be not reborn again of God by water and the Spirit. After baptism we must resist the Devil. Then being as it were superior to all temptation, he is made fit to teach, and if he be a priest let him teach, and commend his teaching, as it were, by the miracles of a good life; if he be lay, let him teach faith by his works. In the end we must take our departure from the stage of this world, and there remains that the reward of resurrection and glory follow the victory over temptation.

GLOSS. From what has been said then, we understand the title Gospel, the substance of the Gospel doctrine, the emblems of the writers of the Gospel, their number, their time, language, discrepancy and arrangement; the sublimity of the Gospel doctrine; to whom this Gospel is addressed, and the method of its arrangement.