Catena Aurea by St. Thomas Aguinas
8:18–22
18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
19. And a certain Scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
21. And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
22. But Jesus said unto him, Follow me; and let the dead bury their dead.
CHRYSOSTOM. Because Christ not only healed the body, but purified the soul also, He desired to shew forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.
REMIGIUS. Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses’ countenance was made glorious, and Stephen’s as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)
HILARY. The name disciples is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.
AUGUSTINE. (ubi sup.) It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter’s mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert.
CHRYSOSTOM. Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.
REMIGIUS. What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.
JEROME. This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, ‘Lord, I will follow Thee.’ But because he esteemed the Saviour only as one of many masters, and was a 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money.
CHRYSOSTOM. Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to shew that he was above the rest.
HILARY. Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following.
CHRYSOSTOM. So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; as though He had said;
JEROME. Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?
CHRYSOSTOM. This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.
AUGUSTINE. (Serm. 100. 1.) Otherwise; The Son of man hath not where to lay his head; that is, in your faith. The foxes have holes, in your heart, because you are deceitful. The birds of the air have nests, in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity?
GREGORY. (Mor. xix. 1.) Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful dæmons, by the birds the proud dæmons; as though He had said; Deceitful and proud dæmons have their abode in your heart; but my lowliness finds no rest in a proud spirit.
AUGUSTINE. (Quæst. in Matt. q. 5.) He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes.
RABANUS. Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. Another of his disciples saith unto him, Lord, suffer me first to go and bury my father.
JEROME. In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself.
HILARY. The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.
AUGUSTINE. (Serm. 100. 1.) The Lord when He prepares men for the Gospel will not have any excuse of this fleshly and temporal attachment to interfere, therefore it follows; Jesus said unto him, Follow me, and, leave the dead to bury their dead.
CHRYSOSTOM. This saying does not condemn natural affection to our parents, but shews that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, Leave the dead to bury their dead.
AUGUSTINE. (ubi sup.) As much as to say; Thy father is dead; but there are also other dead who shall bury their dead, because they are in unbelief.
CHRYSOSTOM. This moreover shews that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary.
HILARY. Also, because we are taught in the beginning of the Lord’s prayer, first to say, Our Father, which art in heaven; and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven (Mat. 23:9.), and that between a believing son and an unbelieving Father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints, and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God.)
JEROME. But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead.
GREGORY. (Mor. iv. 27.) The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.
RABANUS. From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater.
AUGUSTINE. (De Cons. Ev. ii. 23.) Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake.
Catena Aurea Matthew 8
NAVARRE BIBLE COMMENTARY(RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
First Reading:
From: Genesis 18:16-33
Abraham Intercedes for Sodom
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[16] then the men set out from there, and they looked toward Sodom; and Abraham went with them to set them on their way. [17] The Lord said, "Shall I hide from Abraham what I am about to do, [18] seeing that Abraham shall become a great and mighty nation, and all the nations of the earth shall bless themselves by him? [19] No, for I have chosen him, that he may charge his children and his household after him to keep the way of the Lord by doing righteousness and justice; so that the Lord may bring to Abraham what he has promised him." [20] Then the Lord said, "Because the outcry again Sodom and Gomorrah is great and their sin is very grave, [21] I will go down to see whether they have done altogether according to the outcry which has come to me; and if not, I will know."
[22] So the men turned from there, and went toward Sodom; but Abraham still stood before the Lord. [23] Then Abraham drew near and said, "Wilt thou indeed destroy the righteous with the wicked? [24] Suppose there are fifty righteous within the city; wilt thou then destroy the place and not spare it for the fifty righteous who are in it? [25] Far be it from thee to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from thee! Shall not the Judge of all the earth do right?" [26] And the Lord said, "If I find at Sodom fifty righteous in the city, I will spare the whole place for their sake." [27] Abraham answered, "Behold, I have taken upon myself to speak to the Lord, I who am but dust and ashes. [28] Suppose five of the fifty righteous are lacking? Wilt thou destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there." [29] Again he spoke to him, and said, "Suppose forty are found there." He answered, "For the sake of forty I will not do it." [30] Then he said, "Oh let not the Lord be angry, and I will speak. Suppose thirty are found there." He answered, "I will not do it, if I find thirty there." [31] He said, "Behold, I have taken upon myself to speak to the Lord. Suppose twenty are found there." He answered, "For the sake of twenty I will not destroy it." [32] Then he said, "Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it." [33] And the Lord went his way, when he had finished speaking to Abraham; and Abraham returned to his place.
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Commentary:
18:16-33. When interceding for Sodom and Gomorrah, Abraham argues in terms of collective responsibility, as understood in ancient times in Israel: the entire people shared the same fate even though not all of them sinned, for the sin some affected all. According to that way of looking at things, if there were enough just people in the city (Abraham did not dare go below ten) God would not have destroyed it. This way of thinking also shows how the salvation of many (even if they are sinners) can come through the faithfulness of a few, thereby preparing the way to see how the salvation of all mankind is brought about by the obedience of one man alone, Jesus Christ.
The final outcome of this episode shows that, even though he destroys these cities, God saves the righteous who live in them. God does not punish the just man along with the sinner (as Abraham thought); a person is allowed to perish or is saved depending on his personal behavior. This truth, which is found in the Bible from the start, will be given special emphasis in the teaching of the prophets, particularly Jeremiah and Ezekiel (cf. Jer 31:29-30; Ezek 18), who stress individual and personal responsibility before God.
Gospel Reading: From: Matthew 8:18-22
Demands for Following Christ
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[18] Now when Jesus saw great crowds around Him, He gave orders to go over to the other side. [19] And a scribe came up and said to Him, "Teacher, I will follow You wherever You go." [20] And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head." [21] Another of the disciples said to Him, "Lord let me first go and bury my father." [22] But Jesus said to him, "Follow Me, and leave the dead to bury their own dead."
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Commentary:
18-22. From the very outset of His messianic preaching, Jesus rarely stays in the same place; He is always on the move. He "has nowhere to lay His head" (Matthew 8:20). Anyone who desires to be with him has to "follow Him". This phrase "following Jesus" has a very precise meaning: it means being His disciple (cf. Matthew 19:28). Sometimes the crowds "follow Him"; but Jesus' true disciples are those who "follow Him" in a permanent way, that is, who keep on following Him: being a "disciple of Jesus" and "following Him" amount to the same thing. After our Lord's ascension, "following Him" means being a Christian (cf. Acts 8:26). By the simple and sublime fact of Baptism, every Christian is called, by a divine vocation, to be a full disciple of our Lord, with all that that involves.
The evangelist here gives two specific cases of following Jesus. In the case of the scribe our Lord explains what faith requires of a person who realizes that he has been called; in the second case—that of the man who has already said "yes" to Jesus--He reminds him of what His commandment entails. The soldier who does not leave his position on the battlefront to bury his father, but instead leaves that to those in the rearguard, is doing his duty. If service to one's country makes demands like that on a person, all the more reason for it to happen in the service of Jesus Christ and His Church.
Following Christ, then, means we should make ourselves totally available to Him; whatever sacrifice He asks of us we should make: the call to follow Christ means staying up with Him, not falling behind; we either follow Him or lose Him. In the Sermon on the Mount (Matthew 5-7) Jesus explained what following Him involves--a teaching which we find summarized in even the most basic catechism of Christian doctrine: a Christian is a man who believes in Jesus Christ--a faith he receives at Baptism--and is duty bound to serve Him. Through prayer and friendship with the Lord every Christian should try to discover the demands which this service involves as far as he personally is concerned.
20. "The Son of Man": this is one of the expressions used in the Old Testament to refer to the Messiah. It appeared first in Daniel 7:14 and was used in Jewish writings in the time of Jesus. Until our Lord began to preach it had not been understood in all its depth. The title "the Son of man" did not fit in very well with Jewish hopes of an earthly Messiah; this was why it was Jesus' favorite way of indicating that He was the Messiah--thereby avoiding any tendency to encourage Jewish nationalism. In the prophecy of Daniel just mentioned this messianic title has a transcendental meaning; by using it Jesus was able discreetly to proclaim that He was the Messiah and yet avoid people interpreting His role in a political sense. After the Resurrection the Apostles at last realized that "Son of Man" meant nothing less than "Son of God".
22. "Leave the dead to bury their own dead": although this sounds very harsh, it is a style of speaking which Jesus did sometimes use: here the "dead" clearly refers to those whose interest is limited to perishable things and who have no aspirations towards the things that last forever.
"If Jesus forbade him," St. John Chrysostom comments, "it was not to have us neglect the honor due to our parents, but to make us realize that nothing is more important than the things of Heaven and that we ought to cleave to these and not to put them off even for a little while, though our engagements be ever so indispensable and pressing" ("Hom. on St. Matthew", 27).
