Haydock's Catholic Bible Commentary: Matthew
Ver. 32. Whosoever, &c. It was their duty to have a knowledge of the Holy Ghost, and they obstinately refused to admit what was clear and manifest. Though they were ignorant of the divinity of Jesus Christ, and might take him to be merely the son of a poor artizan, they could not be ignorant that the expelling of demons, and miraculous healing of all diseases, were the works of the Holy Ghost. If, therefore, they refused to do penance for the insult offered to the Spirit of God, in the person of Christ, they could not hope to escape condign punishment. (St. Chrysostom, hom. xlii). --- Against the Son of man, it shall be forgiven him; i.e. they who for want of sufficient instruction, were invincibly ignorant that Christ was God, might more easily be brought to the true knowledge and faith of Christ, and so receive forgiveness of their sins: but if he shall speak against the Holy Ghost, i.e. against the Spirit of God in Christ, and shall oppose the known truth, by attributing to the devil that doctrine, and those miracles, which evidently were from the Spirit and the hand of God, that sin shall never be forgiven him. But how is this consistent with the Catholic doctrine and belief, that there is no sin any man commits of which he may not obtain pardon in this life? To this I answer, that in what manner soever we expound this place, it is an undoubted point of Christian faith, that there is no sin which our merciful God is not ready to pardon; no sin, for the remission of which, God hath not left a power in his Church, as it is clearly proved by those words, Whose sins you shall forgive, they are forgiven them, &c. St. Chrysostom therefore expounds these words, shall not be forgiven them, to imply no more, than shall scarcely, or seldom be forgiven; that is, it is very hard for such sinners to return to God, by a true and sincere repentance and conversion; so that this sentence is like to that (Matthew xix. 26.) where Christ seems to call it an impossible thing for a rich man to be saved. In the same place St. Chrysostom tells us, that some of those who had blasphemed against the Holy Ghost, repented, and had their sins forgiven them. St. Augustine, by this blasphemy against the Spirit, understands the sin of final impenitence, by which an obstinate sinner refuseth to be converted, and therefore lives and dies hardened in his sins. (Witham) --- Nor in the world to come. From these words St. Augustine (De Civ. lib. xxi. chap. 13.) and St.
Gregory (Dial. iv, chap. 39.) gather, that some sins may be remitted in the world to come; and consequently that there is a purgatory, or a middle place. (Challoner) --- St. Augustine says these words would not be true, if some sins were not forgiven in the world to come; and St. Gregory says, we are to believe from these words in the existence of the fire of purgatory, to expiate our smaller offences, before the day of judgment. St. Isidore and Ven. Bede say the same. St. Bernard, speaking of heretics, says, they do not believe in purgatory: let them then inquire of our Saviour, what he meant by these words. --- It is well known that Ven. Bede, on his death-bed, bestowed several small tokens to the monks who were present, that they might remember to pray for his soul in the holy sacrifice of the mass. (Haydock)
Ver. 33. Either make the tree good, &c. This is connected with what had been said of their attributing his works to Beelzebub. He condemns them for blaspheming him on all occasions, when at the same time they were not able to find fault with his life and doctrine. Christ therefore tells them, that the tree is known by its fruit; and that if they cannot blame his actions, and his doctrine, they ought to allow him to be good, to be like the good tree; and that if they continue to blame him, they ought consequently to condemn his doctrine, yet this they were not able to do. (Witham)
Ver. 34. As the Pharisees were ever boasting of, and glorying in their ancestry, Christ here shews, that they have not much reason to boast, since their ancestors were but vipers. (St. Chrysostom)
Ver. 36. That every idle word.[3] By idle words, St. Jerome, &c. expound words that are neither profitable to the speaker nor the hearer: but St. Chrysostom says, false and abusive language. (Witham) --- If, of every idle word, how much more of blasphemy, as when you say in Beelzebub I cast out devils. (Menochius) --- This shews there must be a place of temporal punishment hereafter, where these slighter faults shall be punished. (Challoner) --- If of every idle word we must make account before God in judgment, and yet shall not for every such idle word be damned eternally, there must necessarily be some temporal punishment in the next life. (Bristow)
Ver. 38. We would see a sign. They wanted to see some new and unusual miracles. They wished, says St. Jerome, either that he would call down fire from heaven, like Elias; or, like Samuel, cause it to rain, to thunder and lighten in summer, contrary to the nature of the country. (Menochius) --- That they might be assured he was sent by God, and acted by his Spirit.
Ver. 39. Sign of Jonas. I will give no other sign than my death and resurrection, as then, though unwillingly, they will acknowledge me, and people will believe and be converted: so in John (Chap. viii.) it is said, When you shall have exalted the Son of man, then you shall know that I am he. (Menochius)
Ver. 40. In the whale's belly.[4] The word signifies a great fish, and was not perhaps that which we commonly call a whale. In the prophet Jonas, it is called, a great fish. --- Three days and three nights; not three whole days and three nights, but part of three natural days, from which, in common computation, the nights used not to be separated. We have an instance of this, Esther iv. 16, where the Jews were ordered to fast with her three days, and three nights: and yet (Chap. v, ver. 1) Esther, after part of three days, went to the king. --- In the heart of the earth: by which is signified, Christ's descent into hell; as St. Paul says (Ephesians iv. 9.) that he descended into the inferior parts of the earth, and this cannot be understood of the grave only. (Witham) --- Jesus Christ expired on the cross about the ninth hour, or 3 p.m. when the general and supernatural darkness that covered the earth, may be counted for the first night, and the light which again appeared, for the term of the first day. (Bible de Vence) --- As Jonas was a sign to the Ninivites, so is Christ to the Jews; for as he by the prodigy of remaining so long in the fish's belly, and afterwards coming forth alive, gave such authority to his preaching, that the Ninivites were converted; so Christ, by his death and resurrection on the third day, shall shew that he is the true Christ, and this generation shall acknowledge him for the Messias. (Menochius)
Ver. 42. Queen of Saba, a province of Arabia, situated to the south of Judea. (3 Kings x. 1. and seq.)
Ver. 45. Seven is taken frequently, in Scripture, for an indefinite number; for several. (Bible de Vence)
Ver. 46. His mother and his brethren; i.e. his mother and relations. (Witham) --- See verse 55 of the next chapter. (Challoner)
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[1] Ver. 3. Panes Propositionis. tous artous protheseos. They are also elsewhere called, panes faciales, artous enopious, (Deuteronomy xxv. 30.) and faciei, tou prosopou. (2 Esdras x. 33.)