Rabanus Maurus

In his own words on Matthew

• Matthew 1:1

  By this exordium he shows that it is the birth of Christ according to the flesh that he has undertaken to narrate. Though the genealogy occupies only a small part of the volume, he yet begins thus, The book of the generation. For it is the manner of the Hebrews to name their books from that with which they open; as Genesis. He says, The book of the generation of Jesus Christ, because he knew it was written, 'The book of the generation of Adam.' He begins thus then, that he may oppose book to book, the new Adam to the old Adam, for by the one were all things restored which had been corrupted by the other. By saying, of Jesus Christ, he expresses both the kingly and priestly office to be in Him, for Jesus, who first bore this name, was after Moses, the first who was leader of the children of Israel; and Aaron, anointed by the mystical ointment, was the first priest under the Law.

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• Matthew 1:4

  Or following another interpretation, according to the abundance of grace, and the width of love. He isn Aram the chosen, according to that, Behold my Servant whom I have chosen. (Is. 42:1.) He is Aminadab, that is 'willingo,' in that He says, I will freely sacrifice to Thee. (Is. 54:6.) Also He is Naassonp, i. e. 'augury,' as He knows the past, the present, and the future; or, 'like a serpent,' according to that, Moses lifted up the serpent in the wilderness. (John 3:14.) He isq Salmon, i. e. 'that feeleth,'as He said, I feel that power is gone forth out of me. (Luke 8:46.)

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• Matthew 1:7

  Or; 'the might of the people,' because he quickly converts the people to the faith.

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• Matthew 1:9

  Or, 'embracing,' because None knoweth the Father but the Son. (Matt. 11:27.)

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• Matthew 1:10

  And that incense signifies prayer, the Psalmist witnesses, saying, Let my prayer come up as incense before Thee. (Ps. 141:2.) Or, 'The salvation of the Lord,' according to that, My salvation is for ever. (Is. 55.)

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• Matthew 1:12-16

  But let us see what moral signification these names contain. After Jeconias, which means 'the preparation of the Lord,' follows Salathiel, i. e. 'God is my petition,' for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, 'the master of Babylon,' that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, 'the resurrection;' and thence rise to good works, which is Azor, and becomes Sadoch, i. e. 'righteous;' and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, 'My God,' which Eliud signifies. Then follows Eleazar, i. e. 'God is my helper;' he recognizes God as his helper. But whereto he tends is shown in Matthan, which is interpreted 'gift,' or 'giving;' for he looks to God as his benefactor; and as he wrestled with and overcame his vices in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, 'The increase of virtues.'

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• Matthew 1:16

  But let us see what moral signification these names contain. After Jeconias, which means 'the preparation of the Lord,' follows Salathiel, i. e. 'God is my petition,' for he who is rightly prepared, prays not but of God. Again, he becomes Zorobabel, 'the master of Babylon,' that is, of the men of the earth, whom he makes to know concerning God, that He is their Father, which is signified in Abiud. Then that people rise again from their vices, whence follows Eliacim, 'the resurrection;' and thence rise to good works, which is Azor, and becomes Sadoch, i. e. 'righteous;' and then they are taught the love of their neighbour. He is my brother, which is signified in Achim; and through love to God he says of Him, 'My God,' which Eliud signifies. Then follows Eleazar, i. e. 'God is my helper;' he recognizes God as his helper. But whereto he tends is shown in Matthan, which is interpreted 'gift,' or 'giving;' for he looks to God as his benefactor; and as he wrestled with and overcame his vices in the beginning, so he does in the end of life, which belongs to Jacob, and thus he reaches Joseph, that is, 'The increase of virtues.'

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• Matthew 1:19

  He beheld her to be with child, whom he knew to be chaste; and because he had read, There shall come a Rod out of the stem of Jesse, (Is. 11:1.) of which he knew that Mary was comes, and had also read, Behold, a virgin shall conceive, (Is. 7:14.) he did not doubt that this prophecy should be fulfilled in her.

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• Matthew 1:20

  How the Angel appeared to Joseph is declared in the words, In his sleep; that is, as Jacob saw the ladder offered by a kind of imagining to the eyes of his heart. Or, to take her, that is, in marriage union and continual converse.

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• Matthew 1:21

  Thou shalt call His name, he says, and not, "shalt give Him a name," for His name had been given from all eternity.

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• Matthew 1:22-23

  First, Angels hymning, secondly, Apostles preaching, then Holy Martyrs, and lastly, all believers.

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• Matthew 2:1-2

  Otherwise, he mentions the foreign king to show the fulfilment of the prophecy. The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come. (Gen. 49:10.) The Magi are men who enquire into the nature of things philosophically, but common speech uses Magi for wizards. In their own country, however, they are held in other repute, being the philosophers of the Chaldæans, in whose lore kings and princes of that nation are taught, and by which themselves knew the birth of the Lord.

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• Matthew 2:10-11

  Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles.

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• Matthew 2:13-15

  Here Matthew omits the day of purification when the first-born must be presented in the Temple with a lamb, or a pair of turtle doves, or pigeons. Their fear of Herod did not make them bold to transgress the Law, that they should not present the Child in the temple. As soon then as the rumour concerning the Child begins to be spread abroad, the Angel is sent to bid Joseph carry Him into Egypt. For when the true light withdraws, they who hate the light are in darkness, when it returns they are again enlightened.

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• Matthew 2:16

  He is not satisfied with the massacre at Bethlehem, but extends it to the adjacent villages; sparing no age from the child of one night old, to that of two years.

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• Matthew 2:17-18

  Or, The Church weeps the removal of the saints from this earth, but wishes not to be comforted as though they should return again to the struggles of life, for they are not to be recalled into life. Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

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• Matthew 2:19-20

  Rachel is well set for a type of the Church, as the word signifies 'a sheep' or 'seeing;' (vid. note i, p. 19.) her whole thought being to fix her eye in contemplation of God; and she is the hundredth sheep that the shepherd layeth on his shoulder.

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• Matthew 2:22-23

  Or, we may apply it to the last times of the Jewish Church, when many Jews having turned to the preaching of Enoch and Elijah, the rest filled with the spirit of Antichrist shall fight against the faith. So that part of Judæa where Archelaus rules, signifies the followers of Antichrist; Nazareth of Galilee, whither Christ is conveyed, that part of the nation that shall embrace the faith. Galilee means 'removal;' Nazareth, 'the flower of virtues;' for the Church the more zealously she removes from the earthly to the heavenly, the more she abounds in the flower and fruit of virtues.

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• Matthew 3:1

  For because Christ was to preach, as soon as it seemed the fit time, that is, about thirty years of age, he began by his preaching to make ready the way for the Lord.

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• Matthew 3:3

  He is rightly called, The voice of one crying, on account of the loud sound of his preaching. Three things cause a man to speak loud; when the person he speaks to is at a distance, or is deaf, or if the speaker be angry; and all these three were then found in the human race.

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• Matthew 3:4

  Content with poor fare; to wit, small insects and honey gathered from the trunks of trees. In the sayings of Arnulphusa, Bishop of Gaul, we find that there was a very small kind of locust in the deserts of Judæa, with bodies about the thickness of a finger and short; they are easily taken among the grass, and when cooked in oil form a poor kind of food. He also relates, that in the same desert there is a kind of tree, with a large round leaf, of the colour of milk and taste of honey, so friable as to rub to powder in the hand, and this is what is intended by wild honey. His dress and diet express the quality of his inward conversation. His garment was of an austere quality, because he rebuked the sinner's life. He ate locusts and honey, because his preaching was sweet to the multitude, but was of short continuance; and honey has sweetness, locusts a swift flight but soon fall to the ground.

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• Matthew 3:5-6

  Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.

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• Matthew 3:7

  Rightly are they who are to be baptized said to go out to the Prophet; for unless one depart from sin, and renounce the pomp of the Devil, and the temptations of the world, he cannot receive a healing baptism. Rightly also in Jordan, which means their descent, because they descended from the pride of life to the humility of an honest confession. Thus early was an example given to them that are to be baptized of confessing their sins and professing amendment.

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• Matthew 3:8

  Because as a preacher of truth he wished to stir them up, to bring forth fruit meet for repentance, he invites them to humility, without which no one can repent.

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• Matthew 3:9

  Otherwise; the Gentiles may be meant who worshipped stones. Of stones there were sons raised up to Abraham; forasmuch as the Gentiles by believing in Christ, who is Abraham's seed, became his sons to whose seed they were united.

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• Matthew 3:10

  There are four sorts of trees; the first totally withered, to which the Pagans may be likened; the second, green but unfruitful, as the hypocrites; the third, green and fruitful, but poisonous, such are heretics; the fourth, green and bringing forth good fruit, to which are like the good Catholics.

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• Matthew 3:11-12

  Or, by this sign of baptism he separates the penitent from the impenitent, and directs them to the baptism of Christ. As though he had said, I indeed am mighty to invite to repentance, He to forgive sins; I to preach the kingdom of heaven, He to bestow it; I to baptize with water, He with the Spirit. By the fan is signified the separation of a just trial; that it is in the Lord's hand, means, 'in His power,' as it is written, The Father hath committed all judgment to the Son. The cleansing of the floor will then be finally accomplished, when the Son of Man shall send His Angels, and shall gather all offences out of His kingdom. There is this difference between the chaff and the tares, that the chaff is produced of the same seed as the wheat, but the tares from one of another kind. The chaff therefore are those who enjoy the sacraments of the faith, but are not solid; the tares are those who in profession as well as in works are separated from the lot of the good.

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• Matthew 3:13

  That is, when He was thirty years old, showing that none should be ordained priest, or even to preach till He be of full age. Joseph at thirty years was made governor of Egypt; David began to reign, and Ezekiel his prophesying at the same age.

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• Matthew 3:16

  As by the immersion of His body He dedicated the laver of baptism, He has shown that to us also after baptism received the entrance to heaven is open, and the Holy Spirit is given, as it follows, and the heavens were opened. (ap. Anselm.) Seven excellencies in the baptized are figured by the dove. The dove has her abode near the rivers, that when the hawk is seen, she may dive under water and escape; she chooses the better grains of corn; she feeds the young of other birds; she does not tear with her beak; she lacks a gall; she has her rest in the caverns of the rocks; for her song she has a plaint. Thus the saints dwell beside the streams of Divine Scripture, that they may escape the assaults of the Devil; they choose wholesome doctrine, and not heretical for their food; they nourish by teaching and example, men who have been the children of the Devil, i. e. the imitators; they do not pervert good doctrine by tearing it to pieces as the heretics do; they are without hate irreconcileable; they build their nest in the wounds of Christ's death, which is to them a firm rock, that is their refuge and hope; as others delight in song, so do they in groaning for their sin.

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• Matthew 4:3-4

  This verse is quoted from Deuteronomy (c. 8:3). Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God's word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.

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• Matthew 4:5-7

  It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him. Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God's power.

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• Matthew 4:5

  Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses.

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• Matthew 4:8-9

  The Devil shows all this to the Lord, not as though he had power to extend his vision or show Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it.

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• Matthew 4:12-15

  (ap. Anserm.) In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, He departed into Galilee, i. e. from figure to verity. Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted 'a flower,' Capernaum, 'the beautiful village;' He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ's virtues. It is by the sea-coast, because placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali, i. e. common to Jews and Gentiles. Zabulon is interpreted, 'the abode of strength;' because the Apostles, who were chosen from Judæa, were strong. Nephtali, 'extension,' because the Church of the Gentiles was extended through the world.

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• Matthew 4:12

  Matthew having related the forty days' fast, the temptation of Christ, and the ministry of Angels, proceeds, Jesus having heard that John was cast into prison.

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• Matthew 4:17

  In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, If any thing be revealed to him that sits, let the first hold his peace. (1 Cor. 14:30.)

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• Matthew 4:18-22

  The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

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• Matthew 4:18

  The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

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• Matthew 4:24

  Syria here is all the region from Euphrates to the Great sea, from Cappadocia to Egypt, in which is the country of Palestine, inhabited by Jews. Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this. Mystically, Syria is interpreted 'lofty,' Galilee, 'turning:' or 'a wheel;' that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the dæmoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless.

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• Matthew 4:25

  Crowds that followed Him consisted of four sorts of men, some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him.

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• Matthew 5:1

  Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.

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• Matthew 5:11-12

  The preceding blessings were general; He now begins to address His discourse to them that were present, foretelling them the persecutions which they should suffer for His name.

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• Matthew 5:18

  He fitly mentions the Greek iota, and not the Hebrew jod, because the iota stands in Greek for the number ten, and so there is an allusion to the Decalogue of which the Gospel is the point and perfection.

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• Matthew 5:22

  The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrate to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.

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• Matthew 5:37

  Having forbidden swearing, He instructs us how we ought to speak, Let your speech be yea, yea; nay, nay. That is, to affirm any thing it is sufficient to say, 'It is so:' to deny, to say, 'It is not so.' Or, yea, yea; nay, nay, are therefore twice repeated, that what you affirm with the mouth you should prove in deed, and what you deny in word, you should not establish by your conduct.

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• Matthew 5:46

  If then sinners be led by nature to show kindness to those that love them, with how much greater show of affection ought you not to embrace even those that do not love you? For it follows, Do not even the publicans so? The publicans are those who collect the public imposts; or perhaps those who pursue the public business or the gain of this world.

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• Matthew 5:47

  Ethnici, that is, the Gentiles, for the Greek word ἔθνος is translated 'gens' in Latin; those, that is, who abide such as they were born, to wit, under sin.

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• Matthew 6:14-15

  By the word Amen, He shows that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, For if ye forgive men their sins, your heavenly Father will also forgive you your sins.

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• Matthew 6:19

  (ap. Anselm.) Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. a Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure.

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• Matthew 6:31

  It should be observed that He does not say, Do not ye seek, or be thoughful for, food, drink, and raiment, but what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed. Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.

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• Matthew 7:6

  Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices.

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• Matthew 7:9-10

  Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life and yet lives. Luke adds a third thing, an egg, (Luke 11:12.) which signifies hope; for an egg is the hope of the animal. To charity, He opposes a stone, that is, the hardness of hatred; to faith, a serpent, that is, the venom of treachery; to hope, a scorpion, that is, despair, which stings backward, as the scorpion.

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• Matthew 7:17-18

  And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.

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• Matthew 7:27

  Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, Go ye into everlasting fire. (Mat. 25:41.)

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• Matthew 7:28-29

  This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that the multitude wondered, either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.

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• Matthew 8:6

  All these things he recounts with grief, that he is sick, that it is with palsy; that he is grievously afflicted therewith, the more to show the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.

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• Matthew 8:8

  (e Beda.) Conscious of his gentile life, he thought he should be more burdened than profited by this act of condescension from Him with whose faith he was indeed endued, but with whose sacraments he was not yet initiated.

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• Matthew 8:12

  Or; The gnashing of teeth expresses the passion of remorse; repentance coming too late and self-accusation that he has sinned with such obstinate wickedness.

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• Matthew 8:13

  As though He had said, According to the measure of thy faith, so be thy grace. For the merit of the Lord may be communicated even to servants not only through the merit of their faith, but through their obedience to rule. It follows, And his servant was healed in the self-same hour.

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• Matthew 8:14-15

  (e Bed.) Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness.

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