Christ heals one sick of palsy: calls Matthew: cures the issue of blood: raises to life the daughter of Jairus: gives sight to two blind men: and heals a dumb man possessed by the devil.
The Maisters of the Iewes he confuteth both with reasons and miracles: a defending his remitting of sinnes, 9 his eating with sinners, 14 and his condescending to his weake Disciples vntil he haue made them stronger. 18 shewing also in two miracles, the order of his prouidence about the lewes and Gentils, leauing the one when he called the other. 27 he cureth tvvo blind men, and one possessed. 35 And hauing vvith so many miracles together confuted his enemies, and yet they worse and worse, vpon pitie toward the people, he thinketh of sending true pastours vnto them.
1And entering into a boat, he passed over the water and came into his own city.E montato in una piccola barca ripassò il lago, e andò nella sua città.AND entring into a boate, he passed ouer the vvater, and came into his ovvne citie.Et ascendens in naviculam, transfretavit, et venit in civitatem suam. 2And behold they brought to him one sick of the palsy lying in a bed. And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are forgiven thee.Quand'ecco gli presentarono un paralitico giacente nel letto. E veduta Gesù la loro fede, disse al paralitico: Figliuolo, confida, ti son perdonati i tuoi peccati.And behold they brought to him one sicke of the palsey lying in bedde. And IESVS seeing their faith, said to the sicke of the palsey, Haue a good hart sonne, thy sinnes are forgiuen thee.Et ecce offerebant ei paralyticum jacentem in lecto. Et videns Jesus fidem illorum, dixit paralytico: Confide fili, remittuntur tibi peccata tua. 3And behold some of the scribes said within themselves: He blasphemeth.E subito alcuni degli Scribi dissero dentro di se: Costui bestemmia.And behold certaine of Scribes sayd vvithin them selues, He blasphemeth.Et ecce quidam de scribis dixerunt intra se: Hic blasphemat. 4And Jesus seeing their thoughts, said: Why do you think evil in your hearts?E avendo Gesù veduti i loro pensieri, disse: Perché pensiate voi male in cuor vostro?And IESVS seeing their thoughtes, said. Wherfore thinke you euil in your hartes?Et cum vidisset Jesus cogitationes eorum, dixit: Ut quid cogitatis mala in cordibus vestris ? 5Whether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk?Che è più facile di dire: Ti sono perdonati i tuoi peccati, o di dire: sorgi e cammina?Whether is easier, to say, thy sinnes are forgiuen thee: or to say, Arise and vvalke?Quid est facilius dicere: Dimittuntur tibi peccata tua: an dicere: Surge, et ambula ? 6But that you may know that the Son of man hath power on earth to forgive sins, (then said he to the man sick of the palsy,) Arise, take up thy bed, and go into thy house.Or affinché voi sappiate, che il figliuol dell'uomo ha la potestà sopra la terra di rimettere i peccati: Sorgi, disse egli allora al paralitico, piglia il tuo letto, e vattene a casa tua.But that you may knovv that the Sonne of man hath povver in earth to forgiue sinnes, (then sayd he to the sicke of the palsey,) Arise, take vp thy bedde, and goe into thy house.Ut autem sciatis, quia Filius hominis habet potestatem in terra dimittendi peccata, tunc ait paralytico: Surge, tolle lectum tuum, et vade in domum tuam.
7And he arose, and went into his house.Ed egli si rizzò, e andossene a casa sua.And he arose, and vvent into his house,Et surrexit, et abiit in domum suam. 8And the multitude seeing it, feared, and glorified God that gave such power to men.Ciò vedendo le turbe si intimorirono, e glorificarono Dio, che tanta potestà diede ad uomini.And the multitudes seeing it, vvere afrayd, and glorified God that gaue such povver to men.Videntes autem turbæ timuerunt, et glorificaverunt Deum, qui dedit potestatem talem hominibus. 9And when Jesus passed on from thence, he saw a man sitting in the custom house, named Matthew; and he saith to him: Follow me. And he arose up and followed him.E partitosi Gesù di là, vide un uomo, che sedeva al banco, di nome Matteo. E gli disse: Sieguimi. Ed egli alzatosi, lo seguitò.And vvhen IESVS passed forth from thence, he savv a man sitting in the custome-house, named Matthevv: And he sayth to him, Folovv me. And he arose vp, and folovved him.Et, cum transiret inde Jesus, vidit hominem sedentem in telonio, Matthæum nomine. Et ait illi: Sequere me. Et surgens, secutus est eum. 10And it came to pass as he was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples.Ed essendo egli a tavola nella casa, ecco, che venutivi molti pubblicani, e peccatori, si misero a tavola con Gesù, e co' suoi discepoli.And it came to passe as he vvas sitting at meate in the house, behold many Publicans and sinners came, and sate dovvne vvith IESVS and his Disciples.Et factum est, discumbente eo in domo, ecce multi publicani et peccatores venientes, discumbebant cum Jesu, et discipulis ejus. 11And the Pharisees seeing it, said to his disciples: Why doth your master eat with publicans and sinners?Il che avendo veduto i Farisei, dicevano a' suoi discepoli: Perché mai il vostro maestro mangia coi pubblicani, e coi peccatori?And the Pharisees seeing it, sayd to his Disciples: vvhy doth your Master eate vvith Publicans & sinners?Et videntes pharisæi, dicebant discipulis ejus: Quare cum publicanis et peccatoribus manducat magister vester ? 12But Jesus hearing it, said: They that are in health need not a physician, but they that are ill.Ma Gesù avendo ciò udito, disse loro: Non hanno bisogno del medico i sani, ma gli ammalati.But IESVS hearing it, sayd: They that are in health, neede not a physicion, but they that are il at ease.At Jesus audiens, ait: Non est opus valentibus medicus, sed male habentibus. 13Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.Ma andate, e imparate quel che sia: Io amo meglio la misericordia, che il sagrifizio; imperocché non son venuto a chiamare i giusti, ma i peccatori.But go your vvayes and learne vvhat it is, I vvil mercie, & not sacrifice. For I am not come to cal the iust, but sinners.Euntes autem discite quid est: Misericordiam volo, et non sacrificium. Non enim veni vocare justos, sed peccatores.
14Then came to him the disciples of John, saying: Why do we and the Pharisees, fast often, but thy disciples do not fast?Allora si accostarono a lui i discepoli di Giovanni, e gli dissero: Per qual motivo noi, e i Farisei digiuniamo frequentemente, e i tuoi discepoli non digiunano?Then came to him the Disciples of Iohn, saying, vvhy do vve and the Pharisees fast often, but thy Disciples do not fast?Tunc accesserunt ad eum discipuli Joannis, dicentes: Quare nos, et pharisæi, jejunamus frequenter: discipuli autem tui non jejunant ? 15And Jesus said to them: Can the children of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then they shall fast.E Gesù disse loro: Possono forse i compagni dello sposo essere in lutto, fintantoché lo sposo è con essi? Ma verrà il tempo, che sarà loro tolto lo sposo, e allora digiuneranno.And IESVS sayd to them, Can the children of the bridegrome mourne, as long as the bridegrome is vvith them? But the dayes vvil come vvhen the bridegrome shal be taken avvay from them, and then they shal fast.Et ait illis Jesus: Numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus ? Venient autem dies cum auferetur ab eis sponsus: et tunc jejunabunt. 16And nobody putteth a piece of raw cloth unto an old garment. For it taketh away the fulness thereof from the garment, and there is made a greater rent.Nissuno attacca un pezzo di panno nuovo a un vestito usato: imperocché quella sua giunta porta via qualche cosa al vestito, e la rottura si fa peggiore.And no body putteth a peece of ravv cloth to an old garment. For he taketh avvay the peecing therof from the garment, and there is made a greater rent.Nemo autem immittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem ejus a vestimento, et pejor scissura fit. 17Neither do they put new wine into old bottles. Otherwise the bottles break, and the wine runneth out, and the bottles perish. But new wine they put into new bottles: and both are preserved.Né mettono il vino nuovo in otri vecchi: altrimenti si rompono gli otri, e si versa il vino, e gli otri vanno in malora; ma si mette il vino nuovo in otri nuovi, e l'uno, e gli altri conservansi.Neither do they put nevv vvine into old bottels. Othervvise the bottels breake, and the vvine runneth out, and the bottels perish. But nevv vvine they put into nevv bottels: and both are preserued together.Neque mittunt vinum novum in utres veteres: alioquin rumpuntur utres, et vinum effunditur, et utres pereunt. Sed vinum novum in utres novos mittunt: et ambo conservantur.
18As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.In quello, che gli diceva loro queste cose, ecco che uno dei principali se gli accostò, e lo adorava, dicendo: Signore, or ora la mia figliuola è morta; ma vieni, imponi la tua mano sopra di essa, e viverà.As he vvas speaking this vnto them, behold a certaine Gouernour approched, and adored him, saying, Lord, my daughter is euen novv dead: but come, lay thy hand vpon her, and she shal liue.Hæc illo loquente ad eos, ecce princeps unus accessit, et adorabat eum, dicens: Domine, filia mea modo defuncta est: sed veni, impone manum tuam super eam, et vivet. 19And Jesus rising up followed him, with his disciples.E Gesù alzatosi gli andò dietro co' suoi discepoli.And IESVS rysing vp folovved him, and his Disciples.Et surgens Jesus, sequebatur eum, et discipuli ejus. 20And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment.Quand'ecco una donna, la quale da dodici anni pativa una perdita di sangue, se gli accostò per di dietro, e toccò il lembo della sua veste.And behold a vvoman vvhich vvas troubled vvith an issue of bloud tvvelue yeres, came behind him, and touched the hemme of his garment.Et ecce mulier, quæ sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti ejus. 21For she said within herself: If I shall touch only his garment, I shall be healed.Imperocché diceva dentro di se: Soltanto che io tocchi la sua veste, sarò guarita.For she sayd vvithin her self, If I shal touch only his garment: I shal be safe.Dicebat enim intra se: Si tetigero tantum vestimentum ejus, salva ero. 22But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.Ma Gesù rivoltosi, e miratala le disse: Sta' di buon animo, o figlia, la tua fede ti ha salvata, e da quel punto la donna fu liberata.But IESVS turning and seeing her, sayd, Haue a good hart daughter, thy faith hath made the safe. And the vvoman became vvhole from that houre.At Jesus conversus, et videns eam, dixit: Confide, filia, fides tua te salvam fecit. Et salva facta est mulier ex illa hora. 23And when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a rout,Ed essendo Gesù arrivato alla casa di quel principale, e avendo veduto i trombetti, e una turba di gente, che faceva molto strepito, diceva:And vvhen IESVS vvas come into the house of the Gouernour, & savv minstrels and the multitude keeping a sturre,Et cum venisset Jesus in domum principis, et vidisset tibicines et turbam tumultuantem, dicebat: 24He said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.Ritiratevi: perché la fanciulla non è morta, ma dorme. Ed essi si burlavano di lui.he sayd, Depart: for the vvenche is not dead, but sleepeth. And they laughed him to skorne.Recedite: non est enim mortua puella, sed dormit. Et deridebant eum.
25And when the multitude was put forth, he went in, and took her by the hand. And the maid arose.Quando poi fu messa fuori la gente, egli entrò, e la prese per mano: e la fanciulla si alzò.And vvhen the multitude vvas put forth, he entred in, and held her hand. And the mayde arose.Et cum ejecta esset turba, intravit: et tenuit manum ejus, et surrexit puella. 26And the fame hereof went abroad into all that country.E se ne divolgò la fama per tutto quel paese.And this bruite vvent forth into al that countrie.Et exiit fama hæc in universam terram illam. 27And as Jesus passed from thence, there followed him two blind men crying out and saying, Have mercy on us, O Son of David.E quindi partendo Gesù, due ciechi lo seguitarono, gridando, e dicendo: Figliuolo di David, abbi pietà di noi.And as IESVS passed forth from thence, there folovved him tvvo blinde men crying and saying, Haue mercie on vs, O sonne of Dauid.Et transeunte inde Jesu, secuti sunt eum duo cæci, clamantes, et dicentes: Miserere nostri, fili David. 28And when he was come to the house, the blind men came to him. And Jesus saith to them, Do you believe, that I can do this unto you? They say to him, Yea, Lord.Quando poi egli fu arrivato a casa, i ciechi se gli presentarono. E Gesù disse loro: Credete voi, che io vi posso far questo? gli dicono: Si, Signore.And vvhen he vvas come to the house, the blinde came to him. And IESVS sayth to them, Do you beleeue, that I can doe this vnto you? They say to him, Yea Lord.Cum autem venisset domum, accesserunt ad eum cæci. Et dicit eis Jesus: Creditis quia hoc possum facere vobis ? Dicunt ei: Utique, Domine. 29Then he touched their eyes, saying, According to your faith, be it done unto you.Allora toccò loro gli occhi, dicendo: Siavi fatto secondo la vostra fede.Then he touched their eyes, saying, According to your faith, be it done to you.Tunc tetigit oculos eorum, dicens: Secundum fidem vestram, fiat vobis. 30And their eyes were opened, and Jesus strictly charged them, saying, See that no man know this.E aprironsi i loro occhi: e Gesù li minacciò dicendo; Badate, che nessuno lo sappia.And their eyes vvere opened, and IESVS threatened them, saying, See that no man knovv it.Et aperti sunt oculi eorum: et comminatus est illis Jesus, dicens: Videte ne quis sciat. 31But they going out, spread his fame abroad in all that country.Ma quegli essendosene andati, sparsero la fama di lui per tutto quel paese.But they vvent forth, & bruited him in al that countrey.Illi autem exeuntes, diffamaverunt eum in tota terra illa.
32And when they were gone out, behold they brought him a dumb man, possessed with a devil.Partiti questi, gli presentarono un mutolo indemoniato.And vvhen they vvere gone forth, behold they brought him a dumme man, possessed vvith a diuel.Egressis autem illis, ecce obtulerunt ei hominem mutum, dæmonium habentem. 33And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, Never was the like seen in Israel.E cacciato il demonio, il mutolo parlò, e ne restarono maravigliate le turbe, le quali dicevano: Non mai si è veduta cosa tale in Israele.And after the diuel vvas cast out, the dumme man spake, and the multitudes marueled sying, Neuer vvas the like seene in Israel.Et ejecto dæmonio, locutus est mutus, et miratæ sunt turbæ, dicentes: Numquam apparuit sic in Israël. 34But the Pharisees said, By the prince of devils he casteth out devils.Ma i Farisei dicevano: Egli caccia i demonj per mezzo del principe de' demonj.But the Pharisees sayd, In the prince of diuels he casteth out diuels.Pharisæi autem dicebant: In principe dæmoniorum ejicit dæmones. 35And Jesus went about all the cities and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity.E Gesù andava girando per tutte le città, e castelli, insegnando nelle loro sinagoghe, e predicando il Vangelo del regno, e sanando tutti i languori, e tutte le malattie.And IESVS vvent about al the cities, and tovvnes, teaching in their synagogs, and preaching the Gospel of the kingdom, and curing euery disease, and euery infirmitie.Et circuibat Jesus omnes civitates, et castella, docens in synagogis eorum, et prædicans Evangelium regni, et curans omnem languorem, et omnem infirmitatem. 36And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd.E vedendo quelle turbe v'ebbe compassione: perché erano malcondotte, e giacevano come pecore senza pastore.And seing the multitudes, he pitied them: because they vvere vexed, and lay like sheepe that haue not a shepheard.Videns autem turbas, misertus est eis: quia erant vexati, et jacentes sicut oves non habentes pastorem. 37Then he saith to his disciples, The harvest indeed is great, but the labourers are few.Allora disse a' suoi discepoli: La messe è veramente copiosa; ma gli operai sono pochi.Then he sayth to his Disciples, The haruest surely is great, but the vvorkemen are fevv.Tunc dicit discipulis suis: Messis quidem multa, operarii autem pauci.
38Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.Pregate adunque il padron della messe, che mandi operai alla sua messe.Pray therfore the Lord of the haruest, that he send forth vvorkemen into his haruest.Rogate ergo Dominum messis, ut mittat operarios in messem suam.
9:1
about the year A.D. 31.
Bible de Vence
The cure of the paralytic (ver. 2), is generally supposed to have been anterior in point of time, to the cure of two possessed persons, Matthew 8. Carrieres supposes the contrary. (Bible de Vence)
Witham
Into his own city. Not of Bethlehem, where he was born, nor of Nazareth, where he was brought up, but of Capharnaum, says St. Chrysostom, where he is said to have dwelt since he began to preach. See Matthew 4:13. (Witham)
Jansenius
St. Jerome understands this city to be Nazareth, which was Christ's own, because he was conceived there. St. Augustine, St. Chrysostom, Euthymius, Theophylactus, think it was Capharnaum, because this miracle was performed at the last mentioned place, according to St. Mark's relation; and St. Matthew calls it Christ's own city, because after leaving Nazareth, he chose Capharnaum for the chief place of his abode. If St. Jerome's interpretation be admitted, we must suppose that St. Matthew having told us that Christ came to his own city, Nazareth, and omitting to relate what happened there, passed immediately to the history of the cure of the paralytic, which took place at Capharnaum. Such omissions and change of place without the reader's being informed of the transition, are not unfrequent in the evangelists. We must likewise observe that they frequently invert the order of facts, as to the time of their happening. (Jansenius)
Christ may be said to have had three cities: Bethlehem, in which he was born; Nazareth, in which he was educated; and Capharnaum, in which he most frequently resided, during his sacred ministry. It is most probable, and most generally understood, that in this place of the Scripture Capharnaum is meant; though several understand it of Nazareth, and some few with Sedulius, lib. 3. carm. Intravit natale solum, quo corpore nasci Se voluit, patriamque sibi pater ipse dicavit.
9:2
Witham
Thy sins are forgiven thee. We do not find that the sick man asked this; but it was the much greater benefit, and which every one ought to prefer before the health of the body. (Witham)
Menochius
He says this, because he wished to declare the cause of the disease, and to remove it, before he removed the disease itself. He might also desire to shew the paralytic, what he ought to have prayed for in the first place. (Menochius)
Jansenius
The sick man begs for corporal health, but Christ first restores to him the health of his soul, for two reasons: 1st. That be might insinuate to the beholders, that the principal intent of his coming into the world was to cure the evils of the soul, and to let them know that the spiritual cure ought most to be desired and petitioned for. Corporal infirmities, as we learn in many places of the sacred text, are only the consequences of the sins of the patient. In St. John (John 5:14.), Christ bids the man whom he had healed, to sin no more, lest something worse should befall him; and St. Paul says, that many of the Corinthians were afflicted with various diseases, and with death, on account of their unworthily receiving the body of the Lord. A second reason why Christ forgave the sick man his sins, was, that he might take occasion from the murmurs of the Pharisees, to speak more plainly of his power and divinity, which he proved not only by restoring the man instantaneously to health, but by another miracle equally great and conclusive, which consisted in seeing the thoughts they had never expressed; for the evangelist observes, that they murmured in their hearts. He afterwards cures the sick man to shew, says he, that the Son of man has power to forgive sins. (Jansenius)
Haydock
We may here observe likewise, that when Christ afterwards gave his apostles their mission, and empowered them to preach to the whole world, he communicates this same power to them, and seems to refer to the miracles which he had wrought, to prove that he himself had the power which he gave to them. All power, says he, is given to me in heaven and on earth. As the Father sent me, so I send you. ... Whose sins you shall forgive, they are forgiven. (Haydock)
St. Chrysostom
Seeing their faith. It does not follow from hence, as Calvin would have it, that faith alone will save us. For St. Chrysostom says, "Faith indeed is a great and salutary thing, and without it there is no gaining salvation." But this will not of itself suffice without good works; for St. Paul admonishes us, who have made ourselves deserving a participation of the mysteries of Christ, thus, (Hebrew 4.) "Let us hasten, therefore, to enter into that rest." He tells us to hasten, that is, faith alone will not suffice, but we must also strive all our life by good works to render ourselves worthy to enter the kingdom of heaven: for if those Israelites, who murmured and would not bear the calamities of the desert, were not, on that account, permitted to enter the land of promise, how can we think ourselves worthy of the kingdom of heaven, (figured by the land of promise) if we will not in this world undergo the labours of good works. (St. Chrysostom)
Barardius
From hence St. Ambrose concludes, that our Saviour is moved to grant our petitions through the invocation of saints, as he even forgave this man his sins through the faith of those that brought him. Of how much greater efficacy then will not the prayers of the saints be? (Barardius.)
St. Chrysostom
Christ does not always require faith in the sick who desire to be cured, but seems to have dispensed with it on many occasions; for example, in the cases of those he cured possessed by the devil. (St. Chrysostom)
St. Aquinas
Son, etc. O the wonderful humility of the God-man! Jesus looks with complacence on this miserable wretch, whom the Jewish priests disdain to look upon, and in the midst of all his miseries calls him his son. (St. Aquinas)
Maldonatus
They had read what Isaias had said: I am, I am he who destroyeth thy sins: ego sum, ego sum ipse, qui deleo iniquitates tuas, 43:25.: but they had not read, or, at least they had not understood what the same prophet says, 53:6. The Lord hath heaped upon him the iniquity of us all: posuit Dominus in eo iniquitatem omnium nostrum. Nor had they remembered the testimony of the Baptist: behold the Lamb of God, behold him who taketh away the sins of the world. (John 1:29.) (Maldonatus)
9:3
Witham
This man blasphemeth, by pretending to have a power to forgive sins, which none but God can do; and they looked upon Jesus as a man only. It is true, and what all Catholics teach, that God alone hath power of himself to forgive sins. But Christ, who was both God and man, could, and did communicate this power of forgiving sins in his name, to bishops and priests, as his ministers and instruments in the sacraments of baptism and penance. We have Christ's clear words for it, (John 20:23.) whose sins you shall forgive, they are forgiven them, etc. (Witham)
St. Chrysostom
And behold some of the scribes. The Jewish rulers wished to defame the character of our divine Redeemer, but by this means they rendered the miracle much more famous, and Christ turned their wicked designs to their own confusion. (St. Chrysostom)
St. Jerome
For Christ says, Why do you think evil in your hearts? in which words Jesus plainly evinces to them the reality of his divinity; for who knows the secrets of man's heart, but God alone? (St. Jerome)
9:4
Witham
Jesus seeing their thoughts. By shewing that he knew their hidden thoughts, as well as by healing the man, to confirm his words and doctrine, he gave them a proof of his divine power. (Witham)
Tostatus
Not because they betrayed them by any exterior sign, but, as St. Mark says, knowing in his spirit that they so thought within themselves, because he was God, in whose hands are our hearts, (Proverbs 15.; Proverbs 21.) and to whose eyes all things are naked and open. (Tostatus.)
St. Chrysostom
Had not our Saviour been truly God, and equal to his Father, he would have rebuked the scribes, for attributing that to God only which he exercised. But so far from denying their assertion, he immediately admits the truth of it, and answers them by another no less wonderful act of his almighty power. He tells them publicly the evil they had thought in their hearts, whilst the Scriptures repeatedly affirm that God alone can know the secrets of hearts. Thou alone knowest the hearts of the children of men, 3 Kings 8.; 2 Paralipomenon 6:30. And man seeth those things that appear, but the Lord beholdeth the heart. And 1 Kings 16:7, The searcher of reins and hearts is God. (Psalm 7:10.) The heart is perverse above all things, and unsearchable. Who can know it? I am the Lord that search the heart and prove the reins. (Jeremias 17:9-10.); and innumerable other texts of Scripture might be brought to prove that God only can know the minds and thoughts of men. Our Saviour, therefore, shews himself to be equal to his Father, by thus revealing to all, the malicious murmurs of his enemies, who for fear of the multitude, dared not to publish themselves what their wicked hearts devised. (St. Chrysostom, hom. xxx.)
St. Cyril
Said: Why do you think, etc. Here St. Cyril exclaims, Oh! thou Pharisee, who sayest, who is able to forgive sins, except God alone! I will answer thee; who is able to search into the secrets of the heart but God alone, who calls himself, by his prophet, the searcher of the hearts and the reins of men! (St. Cyril)
St. Chrysostom
If thou art incredulous about my power of remitting sin, behold I exercise another, whilst I lay open thy interior. (St. Chrysostom)
9:5
Haydock
The power of working miracles, and of forgiving sins, is proper to God, but can be communicated by God to man equally in the sacraments of baptism and penance. (Haydock)
Menochius
Which is easier. It is more difficult to remit sins than restore the health of the body. St. Augustine remarks, (tract. lxxii in Joannem) it is more difficult to justify a man than to create the heavens and the earth; but Christ speaks thus, because the Pharisees might otherwise have said, that as he could not confer visible health upon the body, he had recourse to the invisible remission of sins, and that it was easy to grant in words, what no one could discern whether it was really granted or not. In this sense, therefore, the word, "Be thou healed," is more difficult than simply to say, "Thy sins are forgiven thee;" which any one could say, though he might not effect what his word implied. (Menochius)
St. Chrysostom
Doubtless the healing of the body was easier, for as much as the soul is more excellent than the body, so much is the healing of the soul more difficult and more excellent than that of the body. But since the one is visible, the other invisible, therefore he performs the less, but more evident miracle, in testimony of the performance of the other more excellent, but less evident exertion of his power. Thus he truly verifies what the Baptist said of him, "This is he that taketh away the sins of the world." (St. Chrysostom, hom. xxx.)
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St. Thomas Aquinas
But that you may know. This may be understood differently, either as spoken by Christ to the Jews present, or by the evangelist to the people to whom he wrote his gospel. (St. Thomas Aquinas)
Menochius
Thus Christ proves that he had the power of remitting sins; as a falsity cannot be confirmed by a miracle, since in this case God would bear testimony to a falsity. (Menochius)
Take thy bed, etc. This doubtless was commanded him, to convince the whole world that this was no phantom, and to add still greater credibility to the fact, and he rose, etc.
Haydock
He who was pleased to become man, is truly the Son of God; and, in this quality, he possesses all power. This he proves by the double exercise of his power over both soul and body. (Haydock)
Maldonatus
Surge, tolle, and vade, Christ added these words for the greater evidence of the cure. (Maldonatus)
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St. Basil
Feared, and glorified God. Here it may be observed, that the people, before they praised, feared God, for the fear of God is the beginning of wisdom. And St. Basil says, that fear, as a good guide, necessarily leads us to piety; and charity takes us, after having been exercised a little in fear, makes us perfect men. (St. Basil)
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St. Thomas Aquinas
Named Matthew. 'Tis remarked by St. Jerome, that the other evangelist, out of respect to this apostle, did not call him Matthew, (the name he generally went by) but Levi; whereas he, in his own gospel, to shew the goodness of God who from a publican had made him an apostle, styles himself Matthew the publican. (St. Thomas Aquinas)
(St. Augustine, de Concor. Evan.) It is most probable, says St. Augustine, that St. Matthew does not mention what had happened to him, before he began to follow Jesus; for it is supposed that this evangelist was called antecedent to the sermon on the mount; for St. Luke named the 12 that were chosen, and calls them apostles. St. Matthew mentions his vocation to the apostleship as one of the miracles that Jesus performed, for certainly it was a great miracle for a publican to become an apostle.
St. Basil
Rose up, and followed him. When we hear the voice of God calling us to virtue, we must not delay. The devil, says St. Basil, does not advise us to turn entirely from God, but only to put off our conversion to a future time. He steals away our present time, and gives us hopes of the future. But when that comes, he steals that also in the same manner; and thus by giving us present pleasure, he robs us of our whole life. (St. Basil)
Witham
Sitting in the custom-house. Jesus called St. Matthew with two words only, follow me; and presently he left all, and became his disciple; doubtless by a particular inspiration and motion of divine grace. (Witham)
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Menochius
They that are in health. The explication of which is, I converse with sinners, that I may heal their souls from incredulity. (Menochius)
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St. Chrysostom
I am not come. The just appear to be mentioned ironically, as it is said in Genesis, Behold Adam is become as one of us: and if I hunger, I will not tell thee. (Psalm xlix.) For St. Paul asserts, that none on earth were just: all have sinned, and need the glory of God. (Romans iii.) (St. Chrysostom, hom. xxxi.)
Theophylactus
Christ came to call all men, both just and unjust, since he called Nathanael, who was a just man. But the meaning of these words is, I came not to call you, Scribes and Pharisees, who esteem yourselves just, and despise others, and who think you have no need of a physician; but I came to call those who acknowledge themselves sinners. (Theophylactus)
Menochius
Or the meaning may be, "I came not to call the just to penance, of which they have no need;" thus in St. Luke, (Luke 5.) I came not to call the just, but sinners to repentance. Or again, the meaning may be, I came not to call the just, because there are none just of themselves, and who stand not in need of my coming. St. Paul says, All have sinned, as above. (Menochius)
St. Ambrose
Mercy, and not sacrifice. Christ here prefers mercy to sacrifice; for, as St. Ambrose says, there is no virtue so becoming a Christian as mercy, but chiefly mercy to the poor. For if we give money to the poor, we at the same time give him life: if we clothe the naked, we adorn our souls with the robe of justice: if we receive the poor harbourless under our roof, we shall at the same time make friends with the saints in heaven, and shall afterwards be received by them into their eternal habitations. (St. Ambrose)
Bible de Vence
I will have mercy and not sacrifice: these words occur in the prophet Osee (Osee 6.) The Pharisees thought they were making a great sacrifice, and acceptable to God, by breaking off all commerce with sinners; but God prefers the mercy of the charitable physician, who frequents the company of sinners; but merely to cure them. (Bible de Vence)
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Bible de Vence
Then came. When the Pharisees in the prior question had been discomfited. By St. Mark, (Mark 2:18.) we learn that the Pharisees joined with the disciples of the Baptist, and thus is reconciled what we read in St. Luke 5:33, who only mentions the Pharisees. (Bible de Vence)
St. Jerome
Why do we, and the Pharisees fast. It is not without reason that the disciples of St. John should ask this question, fasting being always esteemed a great virtue, witness Moses and Elias; the fasts which Samuel made the people observe in Masphat, the tears, prayers, and fasting of Ezechias, of Judith, of Achab, of the Ninivites, of Anna, the wife of Eleana, of Daniel, of David, after he had fallen into the sin of adultery. Aaron, and the other priests, also fasted before they entered into the temple. Witness also the fasts of Anna, the prophetess, of St. John the Baptist, of Christ himself, of Cornelius the centurion, etc. etc. etc. (St. Jerome)
St. Jerome
This haughty interrogation of St. John's disciples was highly blameable, not only for uniting with the Pharisees, whom they knew their master so much condemned, but also for calumniating him, who, they knew was foretold by John's own testimony. (St. Jerome)
St. Thomas Aquinas
St. Augustine is likewise of opinion, that John's disciples were not the only persons that said this, since St. Mark rather indicates that it was spoken by others. (St. Thomas Aquinas)
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Witham
Can the children of the bridegroom.[Ver. 15. Filii sponsi, uioi tou numphonos, so filius pacis, filius mortis, etc.] This, by a Hebraism, signifies the friends or companions of the bridegroom, as a lover of peace, is called a child of peace: he that deserves death, the son of death, etc. (Witham)
St. Chrysostom
the disciples had not yet ascended to the higher degrees of perfection, they had not yet been renewed in spirit; therefore they required to be treated with lenity; for had the higher and more sublime mysteries been delivered to them without previous preparation, they would never, not even in the natural course of things, have been able to comprehend them. I have many things to say to you, said our Saviour, but you cannot bear them now. (St. John xvi.) Thus did he condescend to their weakness. (St. Chrysostom, hom. xxxi.)
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Witham
A piece of raw cloth.[Ver. 16. Panni rudis, agnaphou.] By the Greek is signified new-woven cloth, that has not yet passed the hands of the fuller. (Witham)
Menochius
And no one putteth, etc. Christ, by these similitudes, justifies the manner of life which he taught his disciples, which at first was adapted to their understandings; lest, if in the beginning, he had required them to fast contrary to what they had been accustomed, they might have been frightened at the austerity of his institute, and deserted him. He compares, therefore, his disciples to an old garment, and to old bottles; and an austere mode of life to new clothes and new wine. And he argues, that if we do not put new cloth to an old garment, because it tears the garment the more, nor put new wine into old bottles, because by its fermentation it would easily break them, so in like manner his disciples, who had been accustomed to a less rigid mode of life, were not at once to be initiated into an austere discipline, lest they should sink under the difficulty, and relinquish the pursuit of a more perfect life. (Menochius)
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Witham
New wine into old bottles.[Ver. 17. In uteres, eis askous, uteres ex corio.] These vessels were made of skins, or were leather bottles, in which wine used to be carried and kept. (Witham)
Haydock
They were made of goat-skins prepared and sewed together, as is common in Spain and other southern countries to this day. (Haydock)
Bible de Vence
They were to wait till they were renewed by the Holy Ghost, before they could enter with advantage on the hard ways of penance. (Bible de Vence)
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A certain ruler.[Ver. 18. Modo defuncta est. arti eteleutesen. Mark 5:23. In extremis est, eschatos echei. (Luke 8:42.) moriebatur, apethnesken.] Literally, a prince of a synagogue. He is called Jairus. (Mark 5. Luke 8.)
Witham
My daughter is just now dead: or, as the other evangelists express it, is at the point of death; and her father having left her dying, he might think and say she was already dead. (Witham)
In effect, news was shortly after brought him that she was dead. It is thus that some commentators explain the apparent difference found in Mark 5:22, and Luke 8:41.
But come, lay thy hand, etc. Let us admire and imitate the humility and kindness of our Redeemer; no sooner had he heard the request of the ruler, but rising up, he followed him. Though, says St. Chrysostom, he saw his earthly disposition, requesting him to come and lay his hand upon her.
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Eusebius † AD 339
And behold a woman. This woman, according to Eusebius, came from Caesarea Philippi, who, in honour of her miraculous cure, afterwards erected a brazen monument, descriptive of this event, before the door of her house in Caesarea Philippi. (Eusebius)
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Epistrapseis kai idon, turning about and seeing, as if he were ignorant, and wished to see who it was that had touched him, as the other evangelists relate. In St. Mark 5:29, we see she was cured on touching the garment; and Jesus only confirms the cure by what he says in verse 34.
St. Chrysostom
But Jesus turning about. Our divine Saviour, fearing lest he might alarm the woman by his words, says immediately to her, Take courage; and at the same time calls her his daughter, because her faith had rendered her such. (St. Chrysostom)
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Witham
And when Jesus ... saw the minstrels. It was a custom among the Jews at funerals to hire persons to make some doleful music, and great lamentations. (Witham)
Ovid also mentions the lugubrious music attendant on funerals.
Cantabat moestis tibia funeribus. (4. Fast.)
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Witham
The girl is not dead. Christ, by saying so, insinuated that she was not dead in such a manner as they imagined; that is, so as to remain dead, but presently to return to life, as if she had been only asleep. (Witham)
St. Chrysostom
But sleepeth. In the xi. chapter of St. John, Christ again calls death a sleep. Our friend Lazarus sleepeth. Thus he teaches us to be no longer in dread of death, since it was reduced to the condition of a sleep. If you believe this, why do you vainly weep? why do you afflict yourself? this the Gentiles do, who have not faith. Your child is asleep, not dead, is gone to a place of rest, not to destruction. Therefore the royal prophet says, "Turn, O my soul, into thy rest, for the Lord hath been bountiful to thee." (Psalm cxiv.) If then it is a kindness, why should you weep? what else could you do at the death of an adversary, an enemy, the object of your greatest aversion? (St. Chrysostom, hom. xxxii.)
Theophylactus
Christ here asserts that the girl is only asleep, to shew that it was as easy for him to raise her from death as from sleep. (Theophylactus)
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Haydock
He took her by the hand, and as in his hands is the key both of life and death, (Apocalypse 1:18,) so he commanded the soul to return and the girl to arise. (Haydock)
St. Gregory
And when the crowd, etc. That is, if after a sinful and worldly life we wish to rise again, and be cleansed from the miserable condition of moral sin, denoted by the girl who was dead, we must cast out of our minds the great multitude of worldly concerns; for whilst these have possession, the mind is unable to recollect itself and apply seriously to consideration. (St. Gregory)
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St. Chrysostom
Son of David, have mercy on us. The blind men style our Saviour Son of David, to shew the great respect they had for him. Thus the prophets also did, when they addressed those kings to whom they wished to testify particular respect and esteem. (St. Chrysostom, hom. xxxiii.)
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St. Chrysostom
And Jesus strictly charged them. Although our Saviour strictly charged them to keep the miracle silent, they nevertheless published it throughout all that country; not being able to contain themselves, they became the evangelists and publishers of what they were commanded to conceal. Thus we are admonished not only to keep silent ourselves whatever is to our own commendation, but likewise to endeavour to hinder others from publishing it; to act otherwise would be to render ourselves odious to men, and abominable in the sight of God. But if we are silent, we shall obtain greater glory in the sight both of God and men. On the other hand, whatever redounds to the glory of the Almighty, we must ourselves publish, and exhort others to make it known to the whole world. Therefore it is said, Go and relate the glory of God. (St. Chrysostom, hom. xxxiii.)
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Haydock
Spread his fame abroad. Unable to confine their gratitude within the narrow limits of humility prescribed them by Jesus Christ. (Haydock)
9:32
Witham
A dumb man. The Greek rather signifies a deaf man: but these defects generally go together, because he that is deaf cannot learn to speak. (Witham)
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St. Chrysostom
By the prince of the devils. What more foolish ever entered the mind of man. Is it possible, as he afterwards says, that devils should be expelled by devils? They assist and strengthen, not weaken and destroy one another. Moreover, he did not only cast out devils, but he cleansed the lepers, raised the dead, appeased the storm, forgave sins by his own power, preached the eternal felicity of heaven, and brought back man to God: all which the devil never could, never would bestow upon mankind. (St. Chrysostom, hom. xxxiii.)
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St. Chrysostom
He had compassion on them. The bowels of his compassion yearned to see multitudes cast down and oppressed, like sheep that are without a shepherd. The Pharisees indeed were their shepherds; but they acted the part of ravenous wolves, not only neglecting to lead the people to virtue, but even hindering, as much as they could, their advancement in good; for when the admiring multitude cried out, "Never did the like appear in Israel," they immediately decried it, saying, "By the prince of devils he casteth out devils." (St. Chrysostom, hom. xxxiii.)
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Can the children of the bridegroom.... This, by a Hebraism, signifies the friends or companions of the bridegroom.
9:1
In the liturgy The Gospel vpon the 18 Sunday after Pentecost.
9:2
Concordance Mr. 2, 3.
We see that the fayth of one helpeth to obtaine for an other.
Concordance Luc. 5, 18.
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3. He blasphemeth.] When the Iewes heard Christ remitte sinnes, they charged him with blasphemie, as Heretikes now charge his priests of the new Testament, for that they remitte sinnes: to whom he sayd, Whose sinnes you shal forgeue, they are forgeuen &c. Io. 20.
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5. Whether is easier.] Men haue power to forgiue sinnes. The faithlesse Iewes thought (as Heretikes now a daies) that to forgeue sinnes was so proper to God, that it could not he communicated vnto man: but Christ sheweth that as to worke miracles is otherwise proper to God only, and yet this power is communicated to men, so also to forgeue sinnes.
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6. The sonne of man in earth.) Christ had power to remit sinnes, and often executed the same, not only as he was God, but also as he was a man, because he was head of the Churche and our cheefe Bishop and Priest according to his manhod, in respect wherof al power was geuen him in heauen and earth. Mat. 28, v. 18.
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8. Glorified.) The faythful people did glorifie God that gaue such power to men for to remit sinnes and to doe miracles, knowing that that which God committeth to men, is not to his derogation, but to his glorie. him self only being stil the principal worker of that effect, men being only his ministers, substitutes, and working vnder him and by his commission and authoritie.
•. To men.) Not only Christ as he was man, had this power to forgeue sinnes, but by him and from him the Apostles, and consequently Priests, Mat. 28. Al power is geuen me. Mat. 18. Whatsoeuer you shal loose in earth, shal be loosed in heauen. Ioan. 20. Whose sinnes you shal forgeue, they are forgeuen.
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In the liturgy The Gospel vpō S. Matthewes day.
Concordance Mar. 2, 14.
Concordance Luc. 5, 27.
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13. Not sacrifice.) External Sacrifice. These are the wordes of the Prophete, who spake them euen then when sacrifices where offered by Gods commaundement: so that it maketh not agaynst sacrifice, but he saith that sacrifice only without mercie and charitie, and generally with mortal sinne, is not acceptable. The Iewes offered their sacrifices dewely, but in the meane time they had no pitie nor mercie on their brethren: that is it which God misliketh.
Concordance Ose. 6, 6.
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14. Fast often.) Fasting. By the often fasting of his disciples, we may easely gather that he appointed them a prescript maner of fasting: as it is certaine he taught them a forme of prayer. Lu. 5. and 11.
Concordance Mar. 2, 18.
Concordance Lu. 5, 33.
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Christ signifieth that the Churche shal vse fasting daies after his Ascension. Epiph. in Comp. fid. Cath. Aug. ep. •0.
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17. New wine.) By this new wine, he doth playnly here signifie fasting and the straiter kind of life: by the old bottels, them that can not away therewith.
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Concordance Mar. 5, 22.
In the liturgy The Gospel vpō the 23 Sunday after Pentecost.
Concordance Luc. 8, 41.
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19. Twelue yeres.) This woman a Gentil had her disease twelue yeres, and the Gouerners daughter a Iewe (which is here raysed to life) was twelue yeres old, Luc. 8. Marke then the allegorie hereof in the Iewes and Gentils. As that woman fel sicke when the wenche was borne, so the Gentils went their owne wayes into idolatrie, when the Iewes in Abraham beleeued. Agayne, as Christ here went to rayse the wenche, and by the way the woman was first healed, and then the wenche reuiued: so Christ came to the Iewes, but the Gentils beleeued first and were saued, and in the end the Iewes shal beleeue also. Hiero. in Mat.
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21. Touche only.) Not only Christes wordes, but his garment and touche thereof or any thing to him belonging, Relikes and Images. might doe and did miracles, Euseb. li. • c. 14. hist. force proceding from his holy person to them. Yea this woman returning home set vp an Image of Christ, for memorie of this benefite, and the hemme of the same Image did also miracles. This image Iulian the Apostata threwe downe, and set vp his owne in steede therof, which was immediatly destroyed by fyre from heauen. But the image of Christ broken in peeces by the heathen, the Christians afterward gathering the peeces together, placed it in the Churche: where it was (as Sozomenus writeth) vnto his time. li. 5 c. 20.
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Loe, her deuotion to the hemme of his garment, was not superstitiō, but a token of greater faith: so is the deuout touching of holy relikes.
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2•. Do you beleeue that I can.] We see here that to the corporal healing of these men he requireth onely this faith, that he is able. Which faith is not sufficient to iustifie them. How then doe the Heretikes by this and the like places pleade for their onely iustifying faith? See the Annot. Mar. 5, 36.
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Concordance Mat. 12, 22.
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In like maner say the Heretikes, calling al miracles done in the Catholike Churche, the lying signes of Antichrist.
Concordance Mt. 12, 24.
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3•. Pray therfore.) Therfore doth the Churche pray and fast in the Imber dayes, when holy Orders are geuen, that is, when workemen are prepared to be sent into the haruest. See Act. 1•. •.
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Tatian † AD 180 The Diatessaron 12
… And that man from whom the devils went out entreated that he might stay with him; but [4] Jesus sent him away, and said unto him, Return to thy house, and make known what [5] God hath done for thee. And he went, and began to publish in Decapolis what Jesus had done for him; and they all marvelled.
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 4
… “And He entered into a boat and crossed over and came into His own city: and behold they brought to him a man sick of the palsy lying on a bed: and Jesus seeing their faith said unto the sick of the palsy “Son! be of good cheer: thy sins are forgiven.”
St Jerome † AD 420 The Letters of St. Jerome 122.4
… Of old one lay upon his bed sick of the palsy, so powerless in all his joints that he could neither move his feet to walk nor his hands to pray; yet when he was carried to our Lord by others, he was by Him so completely restored to health as to carry the bed which a little before had carried him.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.25
… And, behold, they brought to Him a man sick of the palsy, lying on a bed;” and so on down to where it is said, “But when the multitude saw it, they marvelled; and glorified God, which had given such power unto men.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.17.1
… Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, “heard the voice of the Lord God.” Rightly then does His Word say to man, “Thy sins are forgiven thee;”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.21
… For our Lord cast before them the word which was expected to catch him that said it; so that when they should rush forward to catch Him by it, according to their wish, they might be caught by Him according to His wish. Fear not, My son, thy sins are forgiven thee .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 3.1
1. Hear and be comforted, beloved, how merciful is God. To the sinful woman He forgave her offences; yea, He upheld her when she was afflicted. With clay He opened the eyes of the blind, so that the eyeballs beheld the light. To the palsied He granted healing, who arose and walked and carried his bed.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 3.11
… He arose and rebuked the billows, and there was a great calm. The widow, the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.8
… The paralytic in Capernaum was not a believer, but they believed who brought him, and let him down through the tiles : for the sick man’s soul shared the sickness of his body. And think not that I accuse him without cause: the Gospel itself says, when Jesus saw , not his faith, but their faith , He saith to the sick of the palsy, Arise
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, “Son, be of good cheer, thy sins be forgiven thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 14
… for one, “was given,” belongs to something ministered, when one has received from another, and given to whom he was commanded to give; but the other, “grace and truth came,” befits a king forgiving all offenses, with authority, and himself furnishing the gift. Wherefore He said, “Thy sins be forgiven thee” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… And therefore in many places he appears in words confined by limits, but in His actions He doth not so. For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” ( Matt. viii. 3 .) “Talitha, arise.” ( Mark v. 41 ; not verbally quoted.) “Stretch forth thy hand.” ( Mark iii. 5 .) “Thy sins be forgiven thee.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 37
Now some suppose that this is the man in Matthew who was “lying on a bed” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 38
But why is it that in the case of these paralytics Christ bringeth forward their sins? For He saith also to him in Matthew who lay on a bed, “Son, be of good cheer, thy sins are forgiven thee” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 43
… But when such persons having received these worldly things, rest in them, then are they upbraided and rebuked. For in the case of him that had the palsy, Christ wished first to give that which was spiritual, but they that were present endured it not; for when He said, “Thy sins be forgiven thee,” they exclaimed, “This man blasphemeth.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( c. v. 8 ); and, “Thy sins be forgiven thee” (
St Augustine of Hippo † AD 430 The Confessions 9.13
… Let none separate her from Thy protection. Let not the “lion” and the “dragon” introduce himself by force or fraud. For she will not reply that she owes nothing, lest she be convicted and got the better of by the wily deceiver; but she will answer that her “sins are forgiven”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.10
… Then follows, “And when Jesus saw their thoughts, He said, Why think ye evil in your thoughts?”
John Cassian † AD 435 The Conferences of John Cassian 13.16
… “Why think ye evil in your hearts? Whether is easier to say, thy sins be forgiven thee, or to say, arise and walk? But that ye may know that the Son of man hath power on earth to forgive sins, then saith He to the sick of the palsy: Arise, take up thy bed, and go unto thine house.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 18
… But neither should I omit that which the Gospel well announces. For our Lord says to the paralytic man, “Be of good cheer, my son, thy sins are forgiven thee,”
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St Athanasius of Alexandria † AD 373 Persecution at Alexandria 1
… and they wished rather that a poor man should suffer hunger, than that he who was willing to shew mercy should give to him. Such sentiments these modern Jews, for such they are, have learned from the Jews of old, who when they saw him who had been blind from his birth recover his sight, and him who had been a long time sick of the palsy made whole, accused
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
For “behold, certain of the scribes,” it saith, “said within themselves, This man blasphemeth. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And thus too did Christ Himself; but rather in the inverse order. In that instance, there was a double palsy. What was it? There was that of the soul by sins, and also that of the body. What then did the Lord do? “Son,” saith He, “be of good cheer, thy sins are forgiven.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, “This man blasphemeth” (
Pope St Leo I the Great † AD 461 Sermons 62
… He said, “I came not to call the righteous but sinners ,” and “The Son of man came to seek and to save that which was lost ,” but they conveyed not to his understanding the clemency of Christ, which not only healed bodily infirmities, but also cured the wounds of sick souls, saying to the paralytic man, “Son, be of good cheer, thy sins are forgiven thee
9:4
Tertullian † AD 220 A Treatise on the Soul 15
… For, when one reads of God as being “the searcher and witness of the heart;” when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, “Why think ye evil in your hearts?”
Tertullian † AD 220 On the Resurrection of the Flesh 15
… since whatever is done in man’s heart is done by the soul in the flesh, and with the flesh, and through the flesh. The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man’s heart), the citadel of the soul: “Why think ye evil in your hearts?”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 4
… for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.66
… Yet if any there be, who impute to Him ignorance, let them tremble, lest He Who knows their thoughts should say to them, Wherefore think ye evil in your hearts
St Gregory of Nyssa † AD 395 On 'Not Three Gods.' 1
… David says, “See, O God our defender ”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.14
53. But we are satisfied with the witness of Him Who says: “I search out the heart and the reins.” In the Gospel, also, the Lord Jesus says: “Why think ye evil in your hearts? For He knew they were thinking evil.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.19
146. God, again, searches the hearts and reins, for it is written: “God searcheth the hearts and reins.” The Son also has this power, Who said, “Why think ye evil in your hearts?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.18
… For it is not for us to know the future. Thus He seems to be ignorant in that state in which He makes progress. For how does He progress according to His Godhead, in Whom the fulness of the Godhead dwells? Or what is there which the Son of God does not know, Who said: “Why think ye evil in your hearts?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
“For wherefore,” saith He, “think ye evil in your hearts?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 37
And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, “Wherefore think ye evil?”
John Cassian † AD 435 The Conferences of John Cassian 1.19
… “the Lord knoweth the thoughts of man, that they are vain:” and “the thoughts of the righteous are judgments.” In the gospel too the Lord says to the Pharisees: “why do ye think evil in your hearts?”
John Cassian † AD 435 The Conferences of John Cassian 7.4
… in his heart he hath disposed his ascents.” You see then that it lies in our power to dispose in our hearts either ascents , i.e., thoughts that belong to God, or descents ; viz., those that sink down to carnal and earthly things. And if this was not in our power the Lord would not have rebuked the Pharisees, saying “Why do ye think evil in your hearts?”
9:5
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… ‘Rise, take up thy bed, and go unto thy house.’ And of God Paul says, ‘To the King eternal;’ and again of the Son, David in the Psalm, ‘Lift up your gates, O ye rulers, and be ye lift up ye everlasting doors, and the King of glory shall come in.’ And Daniel heard it said, ‘His Kingdom is an everlasting Kingdom, and His Kingdom shall not be destroyed’ (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
… and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. “For whether is easier,” saith He, “to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, “Arise, and walk;”
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… vi. 4 .) By this he makes that also which is to come credible, I mean, the resurrection of our bodies. For the blotting out sins is a much greater thing than the raising up of a body. And this Christ declaring, said, “For whether is easier to say, Thy sins are forgiven, or to say, Take up thy bed, and walk?” (
9:6
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.2
… and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, “That ye may know that the Son of man hath power to forgive sins.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.21
… He made it a testimony to His truth. So their evil thoughts became unto them as bitter bonds; and that they might not free themselves from their bonds, our Lord strengthened them by giving strength to him [to whom He said];— Arise, take up thy bed and go into thine house .
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And what then ought to be said? If I shall be shown to have forgiven sins, it is fully evident that I am God. However, He said it not thus, but what said He? “But that ye may know that the Son of Man hath power on earth to forgive sins; then saith He to the sick of the palsy, Arise, and take up thy bed, and go unto thy house.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” ( Matt. viii. 3 .) “Talitha, arise.” ( Mark v. 41 ; not verbally quoted.) “Stretch forth thy hand.” ( Mark iii. 5 .) “Thy sins be forgiven thee.” ( Matt. ix. 2 .) “Peace, be still.” ( Mark iv. 39 .) “Take up thy bed, and go unto thine house.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 49
… On which account also, when they said in another place, “Thou makest thyself God,” He did not remove their suspicion, but even confirmed it, saying, “That ye may know that the Son of Man hath power on earth to forgive sins, He saith to the sick of the palsy, Take up thy bed, and walk.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… adopted the phrase, “He found a man sitting at the receipt of custom,” instead of “He found me.” John, too, says, “This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true,” instead of “I am,” etc., or, “My testimony is true.” Yea, our Lord Himself very frequently uses the words, “The Son of man,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.25
… of the Father, “If ye forgive men their trespasses, your heavenly Father will also forgive you.” And we say to Him in the Lord’s Prayer, “Our Father, which art in heaven.” And amongst the other petitions we ask this, saying, “Forgive us our debts.” And again of Himself He saith, “That ye may know that the Son of Man hath power on earth to forgive sins.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… and thus you make out that everything that He had, He had not as Lord, but had received it as a servant), do you tell me then, how it was that He used this power as His own and not as something which He had received? For what do we read of Him? He says to the paralytic: “Arise, take up thy bed, and go to thine house.”
Sozomen † AD 450 The Ecclesiastical History of Sozomen 1.11
When an assembly had convened, having been requested to address the people, Triphyllius had occasion, in the middle of his discourse, to quote the text, “Take up thy bed and walk,”
9:8
Tatian † AD 180 The Diatessaron 7
… That ye may know that the Son of man [21] is empowered on earth to forgive sins (and he said to the paralytic), I say unto thee, [22] Arise, take thy bed, and go to thine house. And he rose forthwith, and took his bed, and went out in the presence of all. And he went to his house praising God. [23]
St Irenaeus of Lyons † AD 202 Against Heresies 5.17.2
2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says, “The people upon seeing it glorified God, who gave such power unto men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
“For when the multitudes saw it, they marvelled, and glorified God, which” (it is said) “had given such power unto men:”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.7
… For this is expedient for them who offer praise, that they should honour, not man, but God; as our Lord showed in the case of the man who was carried, where, on the paralytic being healed, the multitude, marvelling at His powers, as it is written in the Gospel, “feared and glorified God, which had given such power unto men.”
9:9
Tertullian † AD 220 On Idolatry 12
… Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth;
Tertullian † AD 220 On Baptism 12
… “Thy faith,” He would say, “hath saved thee;” and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever;
Origen † AD 254 Origen's Commentary on Matthew 14.15
… But you will observe the difference between the crowds who simply followed, and Peter and the others who gave up everything and followed, and Matthew, who arose and followed him;
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.17
… For if the graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. “Saul! Saul!” it was said, “why persecutest thou me?” and he replied “and who art Thou Lord?” “I am Jesus.” And he obeyed, and his obedience made the graceless soul full of grace. Again, He saith to the publican “come follow me”
St Jerome † AD 420 The Letters of St. Jerome 14.6
6. See how Peter left his net; see how the publican rose from the receipt of custom.
St Jerome † AD 420 The Letters of St. Jerome 38.5
5. But what, I ask you, have we ever done that men should be offended at us? Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father. The publican stood up from the receipt of custom and followed the Saviour once for all.
St Jerome † AD 420 The Letters of St. Jerome 118.4
… keep back nothing for yourself because you fear to be some day poor, lest by so doing you share the condemnation of Ananias and Sapphira; but give everything to the poor and make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations. Obey the Master’s injunction “follow me,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 17.1
… But, besides this, we shall find that it is not Matthew that has imposed upon us, but some one else under his name, as is evident from the indirect style of the narrative. Thus we read: "As Jesus passed by, He saw a man, named Matthew, sitting at the receipt of custom, and called him; and he immediately rose up, and followed Him."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.12
… Thus Matthew has adopted the phrase, “He found a man sitting at the receipt of custom,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.26
59. Matthew next continues his narrative in the following terms:—“And as Jesus passed forth from thence, He saw a man named Matthew, sitting at the receipt of custom: and He saith unto him, Follow me. And he arose and followed Him.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 61.4
… Saint Matthew acted also in this way, when, in coming in the course of his narrative to himself, he says, “He saw a publican named Matthew, sitting at the receipt of custom, and saith unto him, Follow me.”
9:10
St John Chrysostom † AD 407 Homilies on First Corinthians 34
… xix. 21 .) And to the disciples again, making a law and saying, “Provide neither gold, nor silver, nor two coats.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
60. Matthew, accordingly, goes on to say: “And it came to pass, as He sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and His disciples;” and so on, down to where we read, “But they put new wine into new bottles, and both are preserved.”
9:11
St Ambrose of Milan † AD 397 Concerning Repentance 2.7
… “Let us eat and feast, for he was dead and is alive again, had perished and is found.” But any one devoid of faith objects: “Why does He eat with publicans and sinners?” This is his answer: “They that are whole have no need of the physician, but they that are sick.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
“Why eateth your Master with publicans and sinners?”
St Augustine of Hippo † AD 430 Of Holy Virginity 36
… Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees. Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who sought not a physician, whereas Thou camest not to call the righteous, but sinners to repentance.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
61. Let us next look into the words which these three evangelists have all brought in as having been addressed to the Lord, and also into the replies which were made by Him. Matthew says: “And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.4
… sick, and said to His disciples, “Lo, what manner of man is your Master, who eateth with publicans and sinners.” And He who knew what and who they were answered them, “They that be whole need not a physician, but they that are sick.” And He showed them who the “whole” were, and who the “sick.” “I am not come,” He saith, “to call the righteous, but sinners.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.6
… This sort of strong men must be guarded against, feared, repulsed, not imitated: of men relying, I say, not on body, not on means, not on descent, not on honour; for all such things who would not see to be temporal, fleeting, falling, flying? but relying on their own righteousness.…“Wherefore,” say they, doth your Master eat with publicans and sinners?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.9
… Is it lawful to give tribute unto Cæsar, or not?” And whence this evil repute, except because I came to make sinners my members, that by repentance they may be in my body? Thence is all the calumny, thence the persecution. “Why eateth your Master with publicans and sinners? They that be whole need not a physician, but they that be sick.”
9:12
Tertullian † AD 220 On Modesty 9
… Wherefore, if the image of a “son” is not entirely suitable to a Jew either, our interpretation shall be simply governed with an eye to the object the Lord had in view. The Lord had come, of course, to save that which “had perished;” “a Physician” necessary to “the sick” “more than to the whole.”
Origen † AD 254 Origen Against Celsus 3.61
… For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, “They that be whole need not a physician, but they that are sick;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.16
… Concerning Moses, moreover, we find it said in the Scriptures, “Now the man Moses was very meek;” and the Lord in His Gospel says, “Be ye merciful, as your Father also had mercy upon you;” and again, “They that be whole need not a physician, but they that are sick.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 66.4
… are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, “They that be whole need not a physician, but they that are sick?”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 1.1
… and, to speak plainly and in accordance with the Holy Scriptures, this best and noblest manner of life alone is the root of immortality, and also its flower and first-fruits; and for this reason the Lord promises that those shall enter into the kingdom of heaven who have made themselves eunuchs, in that passage
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.41
… But when the Pharisees, this man’s companions, murmured at the healing of sinners, the Physician taught concerning His art, that the door is opened for the diseased and not for the whole, for they that are whole need not a physician but they that are sick .
St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician,
St Basil the Great † AD 379 The Letters 46.6
… From Him come the words, it was His sweet and saving lips that said, “They that be whole need not a physician but they that are sick.…I am not come to call the righteous but sinners to repentance.”
St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… As, then, He presents Himself as a Physician to those who are in need of healing, so He is Almighty over one who has need of being ruled: and just as “they that are whole have no need of a physician
St Gregory of Nyssa † AD 395 The Great Catechism 8
… In like manner whatever material excrescences are hardening on our souls, that have been sensualized by fellowship with the body’s affections, are, in the day of the judgment , as it were cut and scraped away by the ineffable wisdom and power of Him Who, as the Gospel says, “healeth those that are sick
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… malignity ought to be absent; so that the man who is to be elected out of all, and to heal all, may be preferred to all by a calm and peaceful decision. For “the meek man is the physician of the heart.” And the Lord in the Gospel called Himself this, when He said: “They that be whole need not a physician, but they that are sick.”
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 5
… “They that are whole have no need of a physician but they that are sick.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
“They that be whole need not a physician,” saith He, “but they that are sick.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… xiii. 35 ) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, “They that are whole need not a physician, but they that are sick.” (
St Jerome † AD 420 The Letters of St. Jerome 11
… Light, I know, has no communion with darkness, and God’s handmaidens no fellowship with a sinner, yet a harlot was allowed to wash the Lord’s feet with her tears, and dogs are permitted to eat of their masters’ crumbs. It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.”
St Jerome † AD 420 Against the Pelagians 2
Matt. ix. 12, 13 . “I came not to call the righteous.” “They that are whole need not the physician.” Had the world not been full of sin, Christ would not have come. So
St Augustine of Hippo † AD 430 Letters of St. Augustin 145.8
Why should I say more? Salute the brethren who are with you, and pray for us, that we may be saved with that salvation of which it is said, “They that are whole need not a physician, but they that are sick: I came not to call the righteous, but sinners.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.9
… So also the Jews, of whom all these things are a figure, if they had been content, instead of being turbulent, and had acknowledged the time of salvation through the pardon of sins by grace, and heard Christ saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance;"
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.8
… “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God?” Is this, again, ambiguous: “Thou shalt call His name Jesus, for He shall save His people from their sins?” Is there any doubt of what this means: “The whole need not a physician, but they that are sick?”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 1
… For all men have sinned and come short of the glory of God, being justified freely by His blood. But all those who do not think themselves to belong to the “all who have sinned and fall short of the glory of God,” have of course no need to become Christians, because “they that be whole need not a physician, but they that are sick;”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 21
… “Go from me, I beseech you; rather discuss the point, if you can, with Him who said: ‘They that are whole need no physician, but they that are sick; I am not come to call the righteous, but sinners,’”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 23
But observe how, by specious arguments, he continues to oppose the truth of Holy Scripture. The Lord Jesus, who is called Jesus because He saves His people from their sins, in accordance with this His merciful character, says: “They that be whole need not a physician, but they that are sick; I am come not to call the righteous, but sinners to repentance.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 5
… but only after he has been cured by the application of the remedy, and the medicine has assisted his will. The same thing takes place in the inward man in relation to sin which is its lameness, by the grace of Him who “came not to call the righteous, but sinners;” since “the whole need not the physician, but only they that be sick.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 9
… “If the Son,” says He, “shall make you free, ye shall be free indeed.” For, vanquished by the sin into which it fell by its volition, nature has lost liberty. Hence another scripture says, “For of whom a man is overcome, of the same is he brought in bondage.” Since therefore “the whole need not the physician, but only they that be sick;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 22
… righteousness, have not submitted themselves unto the righteousness of God.” For, if they understand not the passage of Deuteronomy in the sense that the Apostle Paul quoted it,—that “with the heart men believe unto righteousness, and with their mouth make confession unto salvation;” since “they that be whole need not a physician, but they that are sick,”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… and so death passed upon all men, in which all have sinned.” And he must needs go on to assert, with an impious contention, that there may possibly be men who are freed and saved from sin without the liberation and salvation of the one Mediator Christ. Whereas He it is who has said: “They that be whole need not a physician, but they that are sick;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.9
… “If you came to seek and to save that which was lost, then you did not come for infants; for they were not lost, but are born in a state of salvation: go to older men; we give you a rule from your own words: ‘They that be whole need not a physician, but they that are sick.’”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.56
… and if it was for our sins that Christ was delivered up, even infants, of course, must have original sins, for whom Christ was delivered up; He must have something in them to heal, who (as Himself affirms) is not needed as a Physician by the whole, but by the sick;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.7
… let us obey Him now, that we may be delivered from sickness. The physician gave us precepts, when we were whole; He gave us precepts that we might not need a physician. “They that are whole,” He saith, “need not a physician, but they that are sick.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.8
… Let the beggars come, for He inviteth them, “who, though He was rich, for our sakes became poor, that we beggars through His poverty might be enriched.” Let the maimed come, “for they that are whole need not a physician, but they that are in evil case.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.10
… In his art he has seen what it shall be, not in his liking what it is; and his liking is for the thing he will make of it, not for the thing it is. So God loved us sinners. We say that God loved sinners: for He saith, “They that are whole need not the Physician, but they that are sick.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.31
… And how in sacrifice of praise to us is shown Christ? Because Christ with grace came to us. These words saith the Apostle: “But I live, now not I, but Christ liveth in me: but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me.” Acknowledge then sinners, that there would not need physician, if they were whole.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.8
… “They that are whole need not a Physician, but they that are sick.” Whom calleth He whole, whom calleth He sick? He continueth and saith, “I have not come to call just men, but sinners unto repentance.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.7
… For as Physician He had come, and therefore had not come to the whole. “For there is no need,” He saith, “to the whole of a physician, but to them that are sick. I have not come to call righteous men, but sinners to repentance.”
9:13
St Barnabas † AD 61 The Epistle of Barnabas 5
… Moreover, teaching Israel, and doing so great miracles and signs, He preached [the truth] to him, and greatly loved him. But when He chose His own apostles who were to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came “not to call the righteous, but sinners to repentance.”
Pope St Clement I † AD 99 The Second Epistle of Clement 2
… And in that He said, “For she that is desolate hath many more children than she that hath an husband,” [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. And another Scripture saith, “I came not to call the righteous, but sinners.”
St Justin Martyr † AD 165 The First Apology 15
… For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, “I came not to call the righteous, but sinners to repentance.”
Tertullian † AD 220 The Five Books Against Marcion 4.27
… adding: “Did not He that made the outside,” that is, the flesh, “also make the inward part,” that is to say, the soul?—by which assertion He expressly declared that to the same God belongs the cleansing of a man’s external and internal nature, both alike being in the power of Him who prefers mercy not only to man’s washing, but even to sacrifice.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.23
23. But some one says, “What, then, shall become of those who in past times, coming from heresy to the Church, were received without baptism?” The Lord is able by His mercy to give indulgence,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift ?’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 6.2
He blamed the righteous, and He held up and lifted up [to view] their delinquencies: He pitied sinners,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance;
St Ambrose of Milan † AD 397 Concerning Repentance 1.12
… “For I am not come to judge the world, but that the world may be saved through Me.” I pardon willingly, I quickly forgive, “I will have mercy rather than sacrifice,” because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed. “I come not to call the righteous but sinners.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.15
… For the Word of God Himself tells us that He prefers the performance of His commandments to the offering of sacrifice. God proclaims this, Moses declares it to the people, Paul preaches it to the Gentiles. Do that which you understand is most profitable for the time. “I prefer mercy,” it is said, “rather than sacrifice.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.1
… Wherefore did he forsake the Church? Didst thou desire to save thyself? Thou shouldst have held fast to the altar. There were no walls here, but there was the guarding providence of God. Wast thou a sinner? God does not reject thee: for “He came not to call the righteous but sinners to repentance.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
“Go ye and learn what that meaneth, I will have mercy, and not sacrifice.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 76
And whence had they this thought? They used to hear their Master saying, “I will have mercy, and not sacrifice,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 21
I said before that He was best known in Galilee; therefore they invite Him to the marriage, and He comes; for He looked not to His own honor, but to our benefit. He who disdained not to “take upon Him the form of a servant” ( Philip. ii. 7 ), would much less disdain to be present at the marriage of servants; He who sat down “with publicans and sinners” (
St Jerome † AD 420 The Letters of St. Jerome 122.3
Moreover the Lord tells us in the gospel, “the men of Nineveh shall rise in judgment with this generation and shall condemn it: because they repented at the preaching of Jonas;” and again He says “I am not come to call the righteous but sinners to repentance.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 18.2
… It is plain also that Christ neither observed the Sabbath himself, nor commanded it to be observed. And regarding foods, he says expressly that man is not defiled by anything that goes into his mouth, but rather by the things which come out of it. Regarding sacrifices, too, he often says that God desires mercy, and not sacrifice.
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 1
… But all those who do not think themselves to belong to the “all who have sinned and fall short of the glory of God,” have of course no need to become Christians, because “they that be whole need not a physician, but they that are sick;” whence it is, that He came not to call the righteous, but sinners to repentance.
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 5
… and if he ought, he is able.” And yet whenever he wishes he is not immediately able; but only after he has been cured by the application of the remedy, and the medicine has assisted his will. The same thing takes place in the inward man in relation to sin which is its lameness, by the grace of Him who “came not to call the righteous, but sinners;”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness chapter44
… Whereas He it is who has said: “They that be whole need not a physician, but they that are sick;” “I am not come to call the righteous, but sinners to repentance.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.11
… Wherefore He saith, “Come unto Me, all ye that labour and are heavy laden.” Laden! with what, but with the burdens of sins and transgressions of the Law? “For the Law entered that sin might abound.” Since then He saith Himself in another place, “I came not to call the righteous, but sinners to repentance;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.5
… for Thou art not one that loveth and forsaketh. But says some one, How could a sinner be represented by Lazarus, and be so loved by the Lord? Let him listen to Him, when He says, “I came not to call the righteous, but sinners.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.21
21. “Jesus wept. Then said the Jews, Behold how He loved him!” “Loved him,” what does that mean? “I came not to call the righteous, but sinners to repentance.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.8
… judge me,” she says, “O Lord, according to my righteousness.” In the former Psalm a weak one was entreating, imploring rather the mercy of God, than mentioning any desert of his own: since the Son of God came “to call sinners to repentance.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.8
… to such men therefore priding themselves, strong men of earth very much lifted up, much glorying of their own soundness, such as they counted it, not such as they had, the Lord answered what? “They that are whole need not a Physician, but they that are sick.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 96.7
… thou wast a sinner; confess, that thou mayest be righteous. Thou couldest deform thyself: thou canst not make thyself beautiful. But of what sort is our Betrothed, who hath loved one deformed, that he might make her fair? How, saith some one, loved He one deformed? “I came not,” said He, “to call the righteous, but sinners.”
Pope St Leo I the Great † AD 461 Sermons 62
… But that evil heart, which was now given up to thievish frauds, and now busied with treacherous designs, had never entertained aught of the proofs of the Saviour’s mercy. Those wicked ears had heard the Lord’s words, when He said, “I came not to call the righteous but sinners
Pseudo-Clement The Clementine Homilies 3.56
… nor by the earth, for it is the footstool of His feet.’ And to those who supposed that God is pleased with sacrifices, He said, ‘God wishes mercy, and not sacrifices’
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Tertullian † AD 220 On Fasting 2
… and every soul which shall not have been vexed in that day shall be exterminated from his people.” At all events, in the Gospel they think that those days were definitely appointed for fasts in which “the Bridegroom was taken away;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… “He that was with thee,” it is said, “beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto Him.” And again, “There arose a question between John’s disciples and the Jews about purifying.” And again they came unto Him, and said, “Why do we and the Pharisees fast oft, but Thy disciples fast not?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 18
… “Rabbi,” says one, “He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.” ( c. iii. 26 .) And again they appear bringing a charge against him; “Why do we fast, but thy disciples fast not?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
What then are we taught by this? That a mad desire of glory is the cause of all evils; this led them to jealousy, and when they had ceased for a little, this roused them to it again. Wherefore they come to Jesus, and say, “Why do thy disciples fast not?” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.27
62. In the same way, we may subject what is said about the disciples of John to examination. Matthew’s words are these: “Then came to Him the disciples of John, saying, Why do we and the Pharisees fast oft?”
John Cassian † AD 435 The Conferences of John Cassian 21.18
… “Can the children of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them; and then shall they fast;”
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St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… But yet He doth not rebuke even these, nor say, “O ye vainglorious and over-busy;” but He discourses to them with all gentleness, saying, “The children of the bride-chamber cannot fast, as long as the bridegroom is with them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
3. Therefore He said elsewhere also, “Destroy this temple, and in three days I will raise it up:” and, “The days will come when the Bridegroom shall be taken away from them:
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.5
… As to his admission that the apostles did eat upon the seventh day of the week, and his remark upon this, that the time for their fasting had not then come, because of the Lord’s own words, “The days will come when the Bridegroom shall be taken away from them, and then shall the children of the Bridegroom fast;”
St Augustine of Hippo † AD 430 Of Holy Virginity 6
… And a mother indeed in the Spirit, not of our Head, Which is the Saviour Himself, of Whom rather she was born after the Spirit: forasmuch as all, who have believed in Him, among whom is herself also, are rightly called “children of the Bridegroom:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 75.1
… I will come to you.” In the same way He calls us also the children of the bridegroom, when He says, “The time will come, when the bridegroom shall be taken away from them, and then shall the children of the bridegroom fast.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.1
… for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David’s flight is described from the face of his rebellious son. And, since it is written of Christ’s disciples, “The sons of the bridegroom fast not as long as the bridegroom is with them;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.1
… in that his father was full of thoughts of peace toward him: although he in his guile had war in his heart, as was treated of in the third Psalm. Now as we find in the Gospels that the disciples of our Lord Jesus Christ are called sons,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.2
… For there is some great mystery in the matter that the name “sons of Korah” is given to Christians. Why “sons of Korah”? They are “sons of the bridegroom, sons of Christ.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 128.5
… For the Apostles belonged to the Church, and were among the members of the Church. They were therefore in His wife, and were His wife according to their own portion which they held in His members. Why then is it said concerning them, “When the Bridegroom shall be taken from them, then shall the children of the Bridegroom fast”?
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.24
… But the exigencies of a command require the fulfilment of a work of charity. And so receiving Christ in you I ought to refresh Him but when I have sent you on your way I shall be able to balance the hospitality offered for His sake by a stricter fast on my own account. For ‘the children of the bridegroom cannot fast while the bridegroom is with them:’
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Tertullian † AD 220 The Five Books Against Marcion 3.15
… I say not names which do not belong to him, but ancient and well-known names, which even in this view of them would be unsuitable for a novel and unknown god. How is it, again, that he tells us that “a piece of new cloth is not sewed on to an old garment,” or that “new wine is not trusted to old bottles,”
Tertullian † AD 220 On Prayer 1
… for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 18
… For just as, when a person puts a piece of new cloth into an old garment, the rent is made worse;
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.9
… let him taste of the word preached, and then he will even of himself hasten towards these bonds. I have heard the Lord saying, “No man putteth a piece of new cloth into an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old wine-skins; else the wine-skins burst.”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… What then hath happened now that thou deprecatest these bonds? “I myself deprecate them not,” saith he, “nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put ‘a piece of undressed cloth upon an old garment:’ (S.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 8
1. Faustus said: Another reason for not receiving the Old Testament is, that I am provided with the New; and Scripture says that old and new do not agree. For "no one putteth a piece of new cloth unto an old garment, otherwise the rent is made worse."
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.14
… behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,” —plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 18
… For our Lord Jesus Christ, indeed, seems to me to have spoken of these in His parables, when He said: “No man can put new wine into old bottles, else the bottles will break, and the wine run out.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
“Neither do men put new wine into old bottles.”
St Jerome † AD 420 Against Jovinianus 1.30
… That, forsooth, of which the bridegroom goes on to speak: “I have drunk my wine with my milk. Eat, O friends: yea, drink and be drunken, my brethren.” Hence the Apostles also were said to be filled with new wine; with new , he says, not with old wine; because
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
… she first found Him thirsting, in order that He might drink her believing. And when He was on the Cross, “I thirst,” He said, although they gave not to Him that for which He was thirsting. For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss.
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Tatian † AD 180 The Diatessaron 12
[6] And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus, and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death;
Origen † AD 254 Origen's Commentary on Matthew 11.17
… but another mother receives back alive her son who was being carried forth dead. And again the ruler of the synagogue makes supplication for a daughter twelve years old, as being dead,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, “Lay thy hand upon her;”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.28
… “While He spake these things unto them, behold, there came a certain ruler, and worshipped Him, saying, My daughter is even now dead; but come and lay Thy hand upon her, and she shall live;” and so on, until we come to the words, “and the maid arose. And the fame hereof went abroad into all that land.”
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Tatian † AD 180 The Diatessaron 12
… and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus, and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; but come and lay thy [9] hand upon her, and she shall live.
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Origen † AD 254 Origen's Commentary on Matthew 11.7
… the sick who were brought to Him besought Him that they might touch if it were only the border of His garment, beseeching this grace from Him, since they were not like “the woman who had an issue of blood twelve years, and who came behind Him and touched the border of His garment, saying within herself, If I do but touch His garment, I shall be made whole.”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 5.2
… Certainly the woman who had the issue of blood of twelve years’ standing did not touch the Lord Himself, but only the hem of His garment, with a view to her cure.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.18.1
1. Since I have mentioned this city I do not think it proper to omit an account which is worthy of record for posterity. For they say that the woman with an issue of blood, who, as we learn from the sacred Gospel,
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 58
58. There was also a maiden from Busiris Tripolitana, who had a terrible and very hideous disorder. For the runnings of her eyes, nose, and ears fell to the ground and immediately became worms. She was paralysed also and squinted. Her parents having heard of monks going to Antony, and believing on the Lord who healed
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… nor because the Word was the maker of all creation did he despise the Flesh which He had put on. But he worshipped the Creator of the universe as dwelling in a created temple, and was cleansed. So also the woman with an issue of blood, who believed, and only touched the hem of His garment, was healed
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.13
… that through His members and His garments, they that were afflicted with plagues might be encouraged to approach the treasury of healing, that they who were encouraged by His mercy might approach His body and they who were dismayed by His terror might approach His vesture. For with one woman her fear suffered her merely to approach the hem of His raiment;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.18
… she imitated the woman whose fountain of blood was dried up by the hem of Christ’s garment.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
XXXIII. What say I then, and what is my argument? Yesterday you were a Canaanite soul bent together by sin; today you have been made straight by the Word. Do not be bent gain, and condemned to the earth, as if weighed down by the Devil with a wooden collar, nor get an incurable curvature. Yesterday you were being dried up
St Jerome † AD 420 The Letters of St. Jerome 71.1
… I would hasten my escape from the windy storm and tempest.” Since you have left Sodom and are hastening to the mountains, I beseech you with a father’s affection not to look behind you. Your hands have grasped the handle of the plough, the hem of the Saviour’s garment,
St Augustine of Hippo † AD 430 On Christian Doctrine 2.3
… Our Lord, it is true, gave a sign through the odor of the ointment which was poured out upon His feet; and in the sacrament of His body and blood He signified His will through the sense of taste; and when by touching the hem of His garment the woman was made whole, the act was not wanting in significance.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.2
… Thus we say, I will see thee “ paulo post ,” i.e. after a little while. Hear that he was made little: “For I am the least of the apostles; and, To me the least of all saints,” he saith in another place. So was he among the apostles as the hem of the garment: but the Church of the Gentiles touched it, as did the woman which had the flux, and was made whole.
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St Ambrose of Milan † AD 397 Concerning Repentance 1.7
… Thy family says not, “I am whole, I need not the physician,” but it says: “Heal me, O Lord, and I shall be healed; save me, and I shall be saved.” The likeness of Thy Church is that woman who went behind and touched the hem of Thy garment, saying within herself: “If I do but touch His garment I shall be whole.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
2. “And, behold,” it is said, “a woman that had an issue of blood twelve years, came behind Him, and touched the hem of His garment. For she said within herself, If I may but touch His garment, I shall be whole.”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… so that the faith of such as believe in the mystery of the Trinity might have its due preeminence: but it was her singleness of mind and her devotion to her God that met with our Lord’s approval:
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Origen † AD 254 Origen's Commentary on Matthew 11.7
… Only, of these, “as many as touched were made whole.” And whether there be any difference between the “They were made whole,” which is said in their case, and the “being saved,” —for it was said to the woman with the issue of blood, “Thy faith hath saved thee,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
On account then of all these things He brings her forward, and saith, “Daughter, be of good cheer,”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… he disdained to own a poor province and its half-starved inhabitants. If they flatter themselves that they have on their side that verse of the gospel, “Howbeit when the Son of man cometh, shall he find faith on the earth?” let me remind them that the faith in question is that of which the Lord himself said,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
3. “And when He came into the ruler’s house, and saw the minstrels and the people making a noise, He saith unto them, Give place, for the maid is not dead, but sleepeth. And they laughed Him to scorn.”
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Origen † AD 254 Origen's Commentary on Matthew 12.2
… And I conjecture that they suspected that the signs upon earth might possibly not be of God; for they did not hesitate indeed to say, “Jesus casts out demons by Beelzebub the prince of the demons;”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 58
… would that each of us in his running might thus arrive; would that each of us, on his voyage, might moor his own bark there in the stormless haven, so that, at rest with the fathers, he might say, ‘here will I dwell, for I have a delight therein .’ Wherefore, brethren beloved and most longed-for, weep not for Theodorus, for he ‘is not dead, but sleepeth
St Jerome † AD 420 The Letters of St. Jerome 118.1
… For in these are to be found true medicines for wounds and sure remedies for sorrow. In these a mother receives back her only son even on the bier. In these a crowd of mourners hears the words: “the maid is not dead but sleepeth.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves; and walking dryshod upon seas;
St John Chrysostom † AD 407 Homilies on Colossians 12
… He will make even now the water, wine ( John ii .); and what is much more wonderful, He will convert this unstable and dissolving pleasure, this cold desire, and change it into the spiritual. This is to make of water, wine. Where pipers are, by no means there is Christ; but even if He should have entered, He first casts these forth,
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Tatian † AD 180 The Diatessaron 12
… And her spirit returned, and straightway [30] she arose and walked: and she was about twelve years of age . And he commanded [31] that there should be given to her something to eat. And her father wondered greatly: [32] and he warned them that they should tell no man what had happened.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.18
… and a righteous man, though dead, is alive unto God. For such death is a sleep, as David said, I lay down and slept, and awoke . Again Isaiah said, They that sleep in the dust shall awake . And our Lord said concerning the daughter of the chief of the synagogue, The damsel is not dead, but sleeping a slumber .
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Tatian † AD 180 The Diatessaron 12
… and Jesus said unto them, Believe ye [35] that I am able to do this? They said unto him, Yea, our Lord. Then he touched [36] their eyes, and said, As ye have believed, it shall be unto you. And immediately their eyes were opened. And Jesus forbade them, and said, See that no man know. [37] But they went out and published the news in all that land.
St Jerome † AD 420 The Letters of St. Jerome 147.9
… At least imitate those blind men for whose sake the Saviour left His home and heritage and came to Jericho. They were sitting in darkness and in the shadow of death when the light shone upon them. For when they learned that it was the Lord who was passing by they began to cry out saying: “Thou Son of David, have mercy on us.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.29
69. Matthew proceeds with his narrative in the following terms: “And when Jesus departed thence, two blind men followed Him, crying and saying, Thou son of David, have mercy on us;” and so on, down to the verse where we read, “But the Pharisees said, He casteth out devils through the prince of the devils.”
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Tatian † AD 180 The Diatessaron 12
[33] And when Jesus crossed over from there, there joined him two blind men, crying [34] out, and saying, Have mercy on us, thou son of David.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
17. Also our Saviour used thus to say to every one who drew near to Him to be healed:— According to thy faith be unto thee . And when the blind man approached Him, He said to him:— Dost thou believe that I am able to heal thee? That blind man said to Him:— Yea, Lord, I believe .
St Basil the Great † AD 379 The Letters 234
… When did the disciples worship Him? Was it not when they saw creation subject to Him? It was from the obedience of sea and winds to Him that they recognised His Godhead. Therefore the knowledge came from the operations, and the worship from the knowledge. “Believest thou that I am able to do this?” “I believe, Lord;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 14.4
But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, “Believe ye that I am able to do this?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 37
[2.] But why did not Jesus require faith of this man, as He did in the case of others, saying, “Believest thou that I am able to do this?”
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Tatian † AD 180 The Diatessaron 12
[33] And when Jesus crossed over from there, there joined him two blind men, crying [34] out, and saying, Have mercy on us, thou son of David. And when he came to the house, those two blind men came to him: and Jesus said unto them, Believe ye [35] that I am able to do this? They said unto him, Yea, our Lord.
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.5
5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, “According to thy faith be it unto thee;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.17
17. Also our Saviour used thus to say to every one who drew near to Him to be healed:— According to thy faith be unto thee .
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… but it was her singleness of mind and her devotion to her God that met with our Lord’s approval: “For she said within herself, If I do but touch his garment, I shall be made whole.” This is the faith which our Lord said was seldom found. This is the faith which even in the case of those who believe aright is hard to find in perfection.
John Cassian † AD 435 The Conferences of John Cassian 13.15
… “And He healed all their sick.” But among others the unfathomable depth of Christ’s beneficence was so stopped up, that it was said: “And Jesus could do there no mighty works because of their unbelief.” And so the bounty of God is actually shaped according to the capacity of man’s faith, so that to one it is said: “According to thy faith be it unto thee:”
9:30
Tatian † AD 180 The Diatessaron 12
… And when he came to the house, those two blind men came to him: and Jesus said unto them, Believe ye [35] that I am able to do this? They said unto him, Yea, our Lord. Then he touched [36] their eyes, and said, As ye have believed, it shall be unto you.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“For Jesus,” it is said, “straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country.”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… Therefore one saith in another place also; “a good word is better than a gift;” ( Ecclus. xviii. 16, 17 .) and, “behold, a word is beyond a good gift.” ( Ecclus. xviii. 16, 17 .) And He Himself saith, “I will have mercy, and not sacrifice.” (S.
9:31
Tatian † AD 180 The Diatessaron 12
… And when he came to the house, those two blind men came to him: and Jesus said unto them, Believe ye [35] that I am able to do this? They said unto him, Yea, our Lord. Then he touched [36] their eyes, and said, As ye have believed, it shall be unto you. And immediately their eyes were opened. And Jesus forbade them, and said, See that no man know. [37]
9:32
Tatian † AD 180 The Diatessaron 12
[38] And when Jesus went out, they brought to him a dumb man having a devil. [39] And on the going out of the devil that dumb man spake. And the multitudes marvelled, and said, It was never so seen in Israel
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
2. “And as they went out,” it is said, “behold, they brought unto Him a dumb man possessed with a devil.”
9:33
Tatian † AD 180 The Diatessaron 12
[38] And when Jesus went out, they brought to him a dumb man having a devil. [39]
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“For when the devil was cast out,” it saith, “the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
And of this they themselves are witnesses, speaking in this way; “It was never so seen in Israel” (
9:34
St John Chrysostom † AD 407 To My Lady 3
… Some called Him a Samaritan and demoniac saying “Thou art a Samaritan and hast a Devil” others “a deceiver,” saying “This man is not of God but deceiveth the multitude” others “a sorcerer” saying “He casteth out devils through Beelzebub the prince of the Devils”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“He casteth out devils through the prince of the devils.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 41
Even before now they had accused Him of this, that “by Beelzebub He casteth out the devils.”
9:35
St Ignatius of Antioch † AD 108 Epistle to the Philippians 5
… But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?
Tatian † AD 180 The Diatessaron 7
… for to this end did I come. And the multitudes were seeking him, and came till they reached him; and they took hold of him, that he should not [6] go away from them. But Jesus said unto them, I must preach of the kingdom of [7] God in other cities also: for because of this gospel was I sent.
Tatian † AD 180 The Diatessaron 12
… And whosoever shall not receive you, nor hear your sayings, when ye go out from that house, or from that village, shake off the dust [55] [Arabic, p. 50] that is under your feet against them for a testimony. And verily I say unto you, To the land of Sodom and Gomorrah there shall be rest in the day of judgement, rather than to that city.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
3. “He went about,” it is said, “all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest. And when He had called unto Him His twelve disciples, He gave them power against unclean spirits;” and so forth, down to the words, “Verily I say unto you, he shall not lose his reward.”
9:36
Tatian † AD 180 The Diatessaron 12
[40] And Jesus was going about in all the cities and in the villages, and teaching in their synagogues, and proclaiming the good news of the kingdom, and healing every disease [41] [Arabic, p. 49] and sickness; and many followed him.
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 4
… For who ever hoped that his eyes would see what you are now actually obtaining? Of a truth, your prayers have been heard by the God of all, Who cares for His Church, and has looked upon your tears and groans, and has therefore heard your petitions. For ye were as sheep scattered and fainting, not having a shepherd
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“When He saw,” it is said, “the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.”
9:37
Origen † AD 254 Origen Against Celsus i.62
… and the words of Jesus referred to are, “The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
And yet surely elsewhere He saith, the harvest is already come; as when He saith of the Samaritans, “Lift up your eyes, and look on the fields; for they are white already to harvest.” And again, “The harvest truly is plenteous, but the laborers are few.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.9
… “Arise, O Lord, save me, O my God.” The body can address this to its own Head. For at His rising the body was saved; who “ascended up on high, led captivity captive, gave gifts unto men.” For this is said by the Prophet, in the secret purpose of God, until that ripe harvest
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.6
6. “Because of the wretchedness of the needy and the sighing of the poor, now I will arise, saith the Lord” ( ver. 5 ). For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, “The har vest is plenteous, but the labourers are few.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 13
… Thus is it required of them to conduct themselves. That “the harvest is great, but the workmen are few,” this also is well-known and manifest. Let us, therefore, “ask of the Lord of the harvest” that He would send forth workmen into the harvest;
Pseudo-Clement The Recognitions of Clement 4.4
Then Peter, filled with admiration, said: “You see, brethren, how every word of the Lord spoken prophetically is fulfilled. For I remember that He said, ‘The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.’
9:38
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: “Lift up your eyes,” He said, “and look on the fields, for they are white already to harvest.” ( John iv. 35 .) And again, “The harvest truly is great, but the laborers are few.” (
St Augustine of Hippo † AD 430 The Confessions 13.18
… because “old things have passed away,” and “behold all things are become new;” and “because our salvation is nearer than when we believed;” and because “the night is far spent, the day is at hand;” and because Thou wilt crown Thy year with blessing, sending the labourers of Thy goodness into Thy harvest,
9:1
St John Chrysostom † AD 407 Hom. xxix.
Christ had above shewn His excellent power by teaching, when he taught them as one having authority; in the leper, when He said, I will, be thou clean; by the centurion, who said to Him, Speak the word, and my servant shall be healed; by the sea which He calmed by a word; by the dæmons who confessed Him; now again, in another and greater way, He compels His enemies to confess the equality of His honour with the Father; to this end it proceeds, And Jesus entered into a ship, and passed over, and came into his own city. He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation.
St Peter Chrysologus † AD 450 Serm. 50.
The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judæa, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.
St John Chrysostom † AD 407
By his own city is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely, Capharnaum.
St Augustine † AD 430 De Cons. Ev. ii. 25.
That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city1. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?
St Augustine † AD 430 ubi sup.
And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, And, lo, they bring unto him a paralytic laying on a bed.
St John Chrysostom † AD 407
This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne on a bed.
St Jerome † AD 420
On a bed, because he could not walk.
St John Chrysostom † AD 407
He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are not in possession of their minds; as it is here, seeing their faith;
St Jerome † AD 420
not the sick man’s, but theirs that bare him.
St John Chrysostom † AD 407
Seeing then that they shewed so great faith, He also shews His excellent power; with full power forgiving sin, as it follows, He said to the paralytic, Be of good courage, son, thy sins are forgiven thee.
St Peter Chrysologus † AD 450 ubi sup.
Of how great power with God must a man’s own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.
St John Chrysostom † AD 407
Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates.
St Jerome † AD 420
O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as son. The Jewish Priests did not deign to touch him. Even therefore His son, because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored.
St John Chrysostom † AD 407
The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, Behold, some of the Scribes said among themselves, This man blasphemeth.
St Jerome † AD 420
We read in prophecy, I am he that blolleth out thy transgressions; (Is. 43:25.) so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus shewed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. When Jesus perceived their thoughts, he said, Why think ye evil in your hearts?
St John Chrysostom † AD 407
He did not indeed contradict their suspicions so far as they had supposed Him to have spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of forgiving sin. But He confirms the contrary of this, by His words and His miracle; Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? By how much the soul is better than the body, by so much is it a greater thing to forgive sin than to heal the body. But forasmuch as the one may be seen with the eyes, but the other is not sensibly perceived, He does the lesser miracle which is the more evident, to be a proof of the greater miracle which is imperceptible.
St Jerome † AD 420
Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; But that ye may know that the Son of Man hath power on earth to forgive sins.
St John Chrysostom † AD 407
Above, He said to the paralytic, Thy sins are forgiven thee, not, I forgive thee thy sins; but now when the Scribes made resistance, He shews the greatness of His power by saying, The Son of Man hath power on earth to forgive sins. And to shew that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that He hath power.
The Gloss ap. Anselm.
These words That ye may know, may be either Christ’s words, or the Evangelist’s words. As though the Evangelist had said, They doubted whether He could remit sins, But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic. If they are the words of Christ, the connexion will be as follows; You doubt that I have power to remit sins, But that ye may know that the Son of Man hath power to remit sins—the sentence is imperfect, but the action supplies the place of the consequent clause, he saith to the paralytic, Rise, take up thy bed.
St Peter Chrysologus † AD 450 ubi sup.
That that which had been proof of his sickness, should now become proof of his recovered health. And go to thy house, that having been healed by Christian faith, you may not die in the faithlessness of the Jews.
St John Chrysostom † AD 407
This command He added, that it might be seen there was no delusion in the miracle; so it follows to establish the reality of the cure, And he arose, and went away to his own house. But they that stood by yet grovel on the earth, whence it follows, But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men. For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God.
St Hilary † AD 367
Mystically; When driven out of Judæa, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.
St Peter Chrysologus † AD 450 ubi sup.
Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.
St Hilary † AD 367
In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God’s work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shews the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body.
St Jerome † AD 420
Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body.
St Peter Chrysologus † AD 450 ubi sup.
The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient, when his malady requires other things.
Rabanus Maurus † AD 856
His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.
St Gregory the Great † AD 604 Mor. xxiii. 24.
Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.
St Hilary † AD 367
It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.
The Latin text
Chrysostomus in Matth
Monstravit superius Christus suam virtutem per doctrinam, quando docuit eos ut potestatem habens; per leprosum, quando dixit: volo, mundare; per centurionem, qui dixit: dic verbo, et sanabitur puer meus; per mare, quod verbo refrenavit; per Daemones, qui eum confitebantur; hic autem rursus alio maiori modo inimicos eius cogit confiteri aequalitatem honoris ad patrem: unde ad hoc ostendendum subditur et ascendens Iesus in naviculam, transfretavit, et venit in civitatem suam. Navigium autem intrans pertransit qui pede mare poterat pertransire: non enim semper mirabilia volebat facere, ne incarnationis noceat rationi
Ioannes episcopus
Creator autem rerum, orbis terrae dominus, posteaquam se propter nos nostra angustavit in carne, coepit habere humanam patriam, coepit civitatis Iudaicae esse civis, parentes habere coepit, parentum omnium ipse parens, ut attraheret caritas quos disperserat metus
Chrysostomus in Matth
Civitatem autem suam hic Capharnaum dicit: alia enim eum susceperat nascentem, scilicet Bethlehem; alia eum nutrivit, scilicet Nazareth; alia autem habuit continue habitantem, scilicet Capharnaum
Augustinus de Cons. Evang
Vel aliter. Quod Matthaeus hic scribit de civitate domini, Marcus autem de Capharnaum, difficilius solveretur, si Matthaeus Nazareth nominaret; nunc vero cum potuerit ipsa Galilaea dici civitas Christi, quia in Galilaea erat Nazareth, sicut universum regnum Romanum in tot civitatibus constitutum, dicitur modo Romana civitas; quis dubitaverit ut veniens in Galilaeam dominus recte diceretur venisse in civitatem suam, in quocumque esset oppido Galilaeae, praesertim quia et ipsa Capharnaum extollebatur in Galilaea, ut tamquam metropolis haberetur?
Hieronymus
Vel civitatem eius non aliam intelligamus quam Nazareth: unde et Nazarenus appellatus est
Augustinus de Cons. Evang
Et secundum hoc, dicimus Matthaeum praetermisisse quae gesta sunt postea quam Iesus venit in civitatem suam donec veniret Capharnaum, et hic adiunxisse de sanato paralytico; sicut in multis faciunt praetermittentes media; tamquam hoc continuo sequatur, quod sine ulla praetermissionis significatione subiungunt: et hoc modo hic subditur et ecce offerebant ei paralyticum iacentem in lecto
Chrysostomus in Matth
Paralyticus autem hic alter est praeter eum qui in Ioanne patitur. Ille quidem in natatoriis iacebat, hic autem in Capharnaum; ille famulis carebat, hic autem habebat eos qui sui curam habebant, qui et portantes eum attulerunt
Hieronymus
Obtulerunt autem ei iacentem in lecto, quia ipse ingredi non valebat
Chrysostomus in Matth
Non autem ubique ab aegris solum quaerit fidem, puta cum insaniunt, vel aliter ab aegritudine in excessu fuerint mentis; unde subditur videns autem Iesus fidem illorum
Hieronymus
Non eius qui offerebatur, sed eorum qui offerebant
Chrysostomus in Matth
Quia igitur tantam ostendunt fidem, monstrat et ipse suam virtutem, cum omni potestate solvens peccata; unde sequitur dixit paralytico: confide, fili, remittuntur tibi peccata
Ioannes episcopus
Quantum valet apud Deum fides propria, apud quem sic valuit aliena, ut intus et extra sanaret hominem? Audit veniam, et tacet paralyticus; nec ullam respondet gratiam, quia plus corporis quam animae tendebat ad curam. Merito ergo Christus offerentium recipit fidem, non vecordiam iacentis
Chrysostomus in Matth
Vel erat magna fides etiam huius infirmi: non enim permisisset se submitti, ut alius Evangelista dicit, per tectum, non credens
Hieronymus
O mira humilitas. Despectum et debilem, totis membrorum compagibus dissolutum, filium vocat, quem sacerdotes non dignabantur attingere; aut certe ideo filium, quia dimittuntur ei peccata sua: ubi datur nobis intelligentia, propter peccata plerasque evenire corporum debilitates. Et idcirco forsitan prius dimittuntur peccata; ut causis debilitatis ablatis, sanitas restituatur
Chrysostomus in Matth
Scribae autem diffamare volentes, etiam nolentes fecerunt clarere quod factum est; eorum enim aemulatione ad signi ostensionem usus est Christus: hoc enim est superabundantia eius sapientiae quod sua per inimicos manifestat; unde sequitur ecce quidam de Scribis dixerunt intra se: hic blasphemat
Hieronymus
Legimus in propheta: ego sum qui deleo omnes iniquitates tuas. Consequenter ergo Scribae, quia hominem putabant, et verba Dei non intelligebant, arguunt eum vitio blasphemiae. Videns autem cogitationes eorum, ostendit se Deum, qui potest cordis occulta cognoscere, et quodammodo tacens loquitur: eadem potentia qua cogitationes vestras intueor, possum et hominibus delicta dimittere. Ex vobis intelligite quid paralyticus consequatur. Unde sequitur et cum vidisset Iesus cogitationes eorum, dixit: ut quid cogitatis mala in cordibus vestris?
Chrysostomus in Matth
Non quidem eorum destruxit suspicionem, qua scilicet cogitabant eum praedicta dixisse ut Deum. Si enim non esset aequalis Deo patri, oportebat eum dicere: longe sum ab hac potestate, scilicet dimittendi peccata. Nunc autem contrarium firmavit sua voce, et miraculi ostensione; unde subdit quid est facilius dicere: dimittuntur tibi peccata tua, an dicere: surge et ambula? Quanto quidem anima corpore potior est, tanto peccatum dimittere maius est quam corpus sanare. Sed quia illud quidem non manifestum, hoc autem manifestum, facit minus, quod est manifestius, ut demonstret maius, et non manifestum
Hieronymus
Utrum enim sint paralytico peccata dimissa, solus noverat qui dimittebat; surge autem et ambula, tam ille qui surgebat quam hi qui surgentem videbant, poterant approbare; quamquam eiusdem virtutis sit et corporis et animae vitia dimittere. Inter dicere autem et facere, multa distantia est. Sit ergo carnale signum, ut probetur spirituale; unde sequitur ut autem sciatis quoniam filius hominis habet potestatem in terra peccata dimittendi
Chrysostomus in Matth
Supra quidem paralytico non dixit: dimitto tibi peccata, sed: dimittuntur tibi peccata; quia vero Scribae resistebant, altiorem suam potentiam demonstrat, dicens: quia filius hominis habet potestatem dimittendi peccata. Et ut ostendat se patri aequalem, non dixit: filius hominis indiget aliquo ad dimittendum peccata, sed: quoniam habet
Glossa
Haec autem verba, ut sciatis, possunt esse Christi, vel Evangelistae; quasi Evangelista diceret: ipsi dubitabant eum peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem, ait paralytico. Si autem Christus dicatur pronuntiasse haec verba, sic intelligentur: vos dubitatis me posse peccata dimittere; sed ut sciatis quoniam filius hominis habet potestatem dimittendi peccata: quae quidem oratio imperfecta est; sed subditur actus loco consequentis; unde dicitur ait paralytico: surge et tolle lectum tuum
Ioannes episcopus
Ut quod fuit probatio infirmitatis, sit testimonium sanitatis. Et vade in domum tuam; ne Christiana fide curatus moriaris in perfidia Iudaeorum
Chrysostomus in Matth
Hoc autem praecepit, ut non aestimetur phantasia esse quod factum est; unde ad veritatem facti ostendendam subditur et surrexit, et abiit in domum suam. Sed tamen astantes homines adhuc deorsum trahuntur; unde sequitur videntes autem turbae, timuerunt et glorificaverunt Deum qui dedit talem potestatem hominibus. Si enim bene cogitassent apud se, agnovissent quia filius Dei erat. Interim autem non parum erat aestimare omnibus hominibus maiorem, et a Deo venire
Hilarius in Matth
Mystice autem a Iudaea repudiatus in civitatem suam revertitur. Dei civitas fidelium plebs est: in hanc ergo introivit per navim, idest Ecclesiam, vectus
Ioannes episcopus
Non autem Christus indiget navi, sed navis, Christo: quia sine caelesti gubernatione navis Ecclesiae per mundanum pelagus ad caelestem portum non valet pervenire
Hilarius
In paralytico autem gentium universitas offertur medenda. Hic itaque Angelis ministrandus offertur; hic filius nuncupatur, quia Dei opus est; huic remittuntur animae peccata, quae lex laxare non poterat: fides enim sola iustificat. Deinde virtutem resurrectionis ostendit, cum sublatione lectuli, infirmitatem corporibus docuit defuturam
Hieronymus
Iuxta tropologiam autem, interdum anima iacens in corpore suo virtutibus dissolutis, a perfecto doctore domino offertur curanda: unusquisque enim aeger petendae salutis precatores debet adhibere, per quos actuum nostrorum clauda vestigia verbi caelestis remedio reformentur. Sunt igitur monitores mentis qui animum auditoris ad superiora erigunt, quamvis exterioris corporis debilitate torpentem
Ioannes episcopus
Dominus autem in hoc saeculo insipientium voluntates non quaerit; sed respicit ad alterius fidem; nec medicus languentium respicit voluntatem, cum contraria requirat infirmus
Rabanus Maurus
Surgere autem est animam a carnalibus desideriis abstrahere; lectum tollere est carnem a terrenis desideriis ad voluptatem spiritus attollere; domum ire est ad Paradisum redire, vel ad internam sui custodiam, ne iterum peccet
Gregorius Moralium
Vel per lectum voluptas corporis designatur. Iubetur itaque ut hoc sanus portet ubi infirmus iacuerat: quia omnis qui adhuc vitiis delectatur, infirmus iacet in voluptatibus carnis; sed sanatus hoc portat, quia eiusdem carnis contumelias postmodum tolerat, in cuius intus prius desideriis requiescebat
Hilarius in Matth
Videntes autem turbae timuerunt. Magni enim timoris res est, non dimissis a Christo peccatis, in mortem resolvi: quia nullus est in domum aeternam reditus, si cui indulta non fuerit venia delictorum. Cessante autem timore, honor Deo redditur, quod potestas hominibus hac via data sit per verbum eius, et peccatorum remissionis, et corporum resurrectionis, et reversionis in caelum
9:9
St John Chrysostom † AD 407 Hom. xxx.
Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. And as Jesus departed thence, (namely from the place in which He had done this miracle,) he saw a man sitting at the receipt of custom, Matthew by name.
St Jerome † AD 420
The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says. The righteous man accuses himself, (Prov. 18:17.) calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.
The Gloss ap. Anselm.
He says, sitting at the receipt of custom, that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes.
St John Chrysostom † AD 407
Herein he shews the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. He saith unto him, Follow me. As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends.
Remigius † AD 908
He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, he arose, and followed him. And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord’s talents.
St Jerome † AD 420
Porphyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from His human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!
St John Chrysostom † AD 407
But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him.
St Augustine † AD 430 De Cons. Ev. ii. 26.
Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also named Apostles, were chosen.
The Gloss non occ.
Matthew places his calling among the miracles; for a great miracle it was, a Publican becoming an Apostle.
St John Chrysostom † AD 407
Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman.
The Gloss ap. Anselm.
As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house.
St Augustine † AD 430 De. Cons. Ev. ii. 27.
Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same shew that it was in Levi’s, that is, in Matthew’s house.
St John Chrysostom † AD 407
Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; Behold many Publicans and sinners came and sat down with Jesus, and with his disciples.
The Gloss ap. Anselm.
The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.
The Gloss ord.
Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.
St Jerome † AD 420
But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation.
St John Chrysostom † AD 407
Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners? It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, Behold, thy disciples are doing what it is not allowed to do on the Sabbath. (Mat. 12:2.) Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master.
Rabanus Maurus † AD 856 e Beda.
They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.
St Augustine † AD 430 ubi sup.
Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.
St Jerome † AD 420
For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.
Rabanus Maurus † AD 856
He calls Himself a physician, because by a wonderful kind of medicine He was wounded for our iniquities that He might heal the wound of our sin. By the whole, He means those who seeking to establish their own righteousness have not submitted to the true righteousness of God. By the sick, (Rom. 10:3.) He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.
St John Chrysostom † AD 407
Having first spoken in accordance with common opinion, He now addresses them out of Scripture, saying, Go ye, and learn what that meaneth, I will have mercy and not sacrifice.
St Jerome † AD 420
This text from Osee (Hosea 6:6.) is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners.
St John Chrysostom † AD 407
As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.
The Gloss ap. Anselm.
Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved.
Rabanus Maurus † AD 856
He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, Go; that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, I came not to call the righteous but sinners.
St Augustine † AD 430 ubi sup.
Luke adds to repentance, which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shews what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness: which is done by penitence.
St Hilary † AD 367
Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shews how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.
St John Chrysostom † AD 407
Whence we may suppose that He is speaking ironically, as when it is said, Behold now Adam is become as one of us. (Gen. 3:22.) For that there is none righteous on earth Paul shews, All have sinned, and need glory of God. (Rom. 3:23.) By this saying He also consoled those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come.
The Gloss ap. Anselm.
Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or. I came not to call the righteous, that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners.
Rabanus Maurus † AD 856
In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted ‘given,’ Levi ‘taken,’ the penitent is taken out of the mass of the perishing, and by God’s grace given to the Church. And Jesus saith unto him, Follow me, either by preaching, or by the admonition of Scripture, or by internal illumination.
The Latin text
Chrysostomus in Matth
Cum Christus fecisset miraculum, non permansit in eodem loco, ne Iudaeorum zelum accenderet ampliorem. Hoc et nos faciamus, non obstinate obsistentes eis qui insidiantur; unde dicitur et cum transiret inde Iesus, scilicet a loco ubi miraculum fecerat, vidit hominem sedentem in telonio Matthaeum nomine
Hieronymus
Ceteri Evangelistae propter verecundiam et honorem Matthaei, noluerunt eum nomine appellare vulgato, sed dixerunt levi: duplici enim vocabulo fuit. Ipse autem Matthaeus (secundum illud Salomonis Prov. 18, 17: iustus accusator est sui) Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere salutem desperare, si ad meliora conversus sit, cum ipse de publicano in apostolum sit repente mutatus
Glossa
Dicit autem sedentem in telonio, idest in domo ubi vectigalia congregantur. Erat enim telonearius dictus a telon Graece, quod est vectigal
Chrysostomus in Matth
Per hoc ergo monstrat vocantis virtutem: quoniam non desistentem a periculoso officio ex mediis ipsum evulsit malis, sicut et Paulum adhuc insanientem; et ideo sequitur et ait illi: sequere me. Sicut vidisti vocantis virtutem, ita addisce vocati obedientiam. Neque enim resistit, neque domum abire rogavit, et suis hoc communicare
Remigius
Humana etiam pericula, quae ei a principibus accidere poterant, parvipendit, dum officii sui rationes imperfectas reliquit; unde sequitur et surgens secutus est eum. Et quia terrena lucra deseruit ideo iure factus est dominicorum talentorum dispensator
Hieronymus
Arguit autem in hoc loco Porphyrius et Iulianus Augustus vel imperitiam historici mentientis, vel stultitiam eorum qui statim secuti sunt salvatorem; quasi irrationabiliter quemlibet vocantem hominem sunt secuti, cum tantae virtutes tantaque signa praecesserint, quae apostolos, antequam crederent, vidisse non dubium est. Certe fulgor ipse, et maiestas divinitatis occultae, quae etiam in facie refulgebat humana, ad se videntes trahere poterat in primo aspectu. Si enim in magnete lapide haec esse vis dicitur ut ferrum trahat, quanto magis dominus omnium creaturarum ad se trahere poterat quos volebat?
Chrysostomus in Matth
Sed cur non cum Petro et Ioanne et aliis eum vocavit? Quoniam durius adhuc dispositus erat; sed post multa miracula et multam Christi famam, quando aptiorem eum ad obedientiam scivit qui intima cordis novit
Augustinus de Cons. Evang
Vel probabilius videtur quod haec praetermissa recordando Matthaeus commemorat: quia ante sermonem habitum in monte credendum est vocatum esse Matthaeum: in eo quippe monte tunc Lucas commemorat omnes duodecim electos, quos apostolos nominat. Matthaeus enim vocationem suam refert inter miracula: magnum enim miraculum fuit quod publicanus factus est apostolus
Chrysostomus in Matth
Quid est autem quod de aliis apostolis non dicitur qualiter et quando sunt vocati, nisi de Petro et Andrea et Iacobo et Ioanne et Matthaeo? Hi enim maxime erant in inconvenientibus, et humilibus studiis: neque enim telonii officio est aliquid deterius, neque piscatione vilius
Glossa
Congruam autem caelestis beneficii vicem impendens Matthaeus, Christo magnum convivium in domo sua paravit, ut illi commodaret sua temporalia a quo expectabat perpetua bona; unde sequitur et factum est discumbente eo in domo
Augustinus de Cons. Evang
Hic Matthaeus non expressit in cuius domo discumbebat Iesus; unde posset videri non hoc ex ordine subiunxisse, sed quod alio tempore factum est recordatus interposuisse; nisi Marcus et Lucas, qui hoc omnino similiter narrant, manifestarent, in domo levi, hoc est Matthaei, discubuisse Iesum
Chrysostomus in Matth
Honoratus autem Matthaeus ingressu Christi in domum eius, omnes publicanos, qui erant eiusdem artis, convocavit; unde sequitur ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius
Glossa
Publicani enim vocantur qui publicis negotiis implicantur, quae sine peccato aut vix aut nunquam possunt tractari. Et pulchrum fuit praesagium: quia qui apostolus et doctor gentium erat futurus, in prima sua conversione peccantium gregem post se trahit ad salutem; ut iam perficeret exemplo quod perficere debebat et verbo
Hieronymus
Tertullianus hos dicit fuisse ethnicos, dicente Scriptura: non erit vectigal pendens ex Israel; quasi Matthaeus non fuerit Iudaeus. Dominus autem non convivatur cum ethnicis, cum id maxime caveret, ne legem solvere videretur, qui et discipulis praecepit: in viam gentium ne abieritis. Viderant autem publicanum a peccatis ad meliora conversum, locum invenisse poenitentiae, et ob id etiam ipsi non desperant salutem
Chrysostomus in Matth
Unde accesserunt ad redemptorem nostrum, et non solum ad colloquendum, sed etiam ad convescendum recepti sunt: non enim solum disputans aut curans aut arguens inimicos, sed etiam convescens emendabat multoties eos qui male dispositi erant, per hoc docens nos quoniam omne tempus et omne opus potest nobis tribuere utilitatem. Hoc autem videntes Pharisaei indignati sunt: de quibus subditur et videntes Pharisaei dicebant discipulis eius: quare cum publicanis et peccatoribus manducat magister vester? Notandum, quod cum discipuli visi sunt peccare, Christum alloquuntur dicentes: ecce discipuli tui faciunt quod non licet facere in sabbato; hic apud discipulos Christo detrahunt; quae omnia malignantium erant, et volentium separare a doctore corda discipulorum
Rabanus Maurus
Duplici autem errore tenebantur, quia et se iustos arbitrabantur, qui superbiae fastu a iustitia longe discesserant, et eos criminabantur iniustos qui resipiscendo a peccatis, iustitiae appropinquabant
Augustinus de Cons. Evang
Lucas autem aliquando differentius hoc videtur commemorasse, secundum quem Pharisaei dicunt discipulis: quare cum publicanis et peccatoribus manducatis et bibitis? Christo et discipulis eius hoc obiectum insinuantes. Sed cum discipulis dicebatur, magis magistro obiciebatur, quem sectando imitabantur. Una est ergo sententia: et tanto melius insinuata, quanto quibusdam verbis, manente veritate, mutata
Hieronymus
Neque vero in pristinis permanentes veniunt ad Iesum, ut Pharisaei et Scribae murmurant, sed poenitentiam agentes; quod et praesens sermo domini significat; unde sequitur at Iesus audiens ait: non est opus valentibus medicus, sed male habentibus
Rabanus Maurus
Seipsum medicum dicit, qui miro medicandi genere propter iniquitates nostras vulneratus est, ut vulnus peccatorum nostrorum sanaret. Sanos quidem eos appellat, qui suam volentes statuere iustitiam, verae Dei iustitiae subiecti non sunt. Male habentes eos vocat, qui suae fragilitatis conscientia devicti, nec per legem videntes se iustificari, poenitendo se submittunt gratiae Dei
Chrysostomus in Matth
Postquam a communibus opinionibus eos allocutus est, alloquitur eos ex Scripturis, cum dicit euntes autem discite quid est: misericordiam volo, et non sacrificium
Hieronymus
De propheta, scilicet Osee, sumens testimonium, sugillat Scribas et Pharisaeos, qui se iustos aestimantes, peccatorum et publicanorum consortia declinabant
Chrysostomus in Matth
Ac si dicat: cur accusatis me, quoniam peccatores corrigo? Ergo et Deum patrem ex hoc incusate. Sicut enim ille vult peccatorum emendationem, ita et ego. Et sic ostendit non solum non esse prohibitum quod incusabant, sed et secundum legem maius esse sacrificio: non enim dixit: misericordiam volo et sacrificium; sed hoc iniunxit, illud autem eiecit
Glossa
Non tamen despicit Deus sacrificium, sed sacrificium sine misericordia. Faciebant autem Pharisaei saepe sacrificia in templo, ut iusti apparerent coram populo; sed non exercebant misericordiae opera, in quibus probatur vera iustitia
Rabanus Maurus
Admonet itaque eos, ut per opera misericordiae sibimetipsis supernae misericordiae praemia requirant; et non, contemptis pauperum necessitatibus, per oblationem sacrificiorum se Deo placere confidant; unde dicit euntes, scilicet a temeritate stultae vituperationis ad diligentiorem Scripturae sanctae meditationem, quae misericordiam maxime commendat; unde et suum de misericordia exemplum eis proponit, dicens non enim veni vocare iustos, sed peccatores
Augustinus de Cons. Evang
Lucas addidit: in poenitentiam; quod ad explanandam sententiam valet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo: cum et illa similitudo de aegrotis bene intimet quid velit Deus vocando peccatores. Tamquam medicus aegros, utique ut ab iniquitate, tamquam ab aegritudine, salvi fiant; quod fit per poenitentiam
Hilarius in Matth
Omnibus autem Christus venerat: quomodo ergo non se iustis venisse dicit? Erant ergo quibus necesse non erat ut veniret? Sed nemo iustus ex lege est. Ostendit ergo inanem iustitiae iactantiam, quia sacrificia infirmis ad salutem, misericordia erat universis in lege positis necessaria
Chrysostomus in Matth
Unde ironice videtur ad eos loquens, sicut cum dicitur: ecce iam Adam factus est quasi unus ex nobis. Quoniam enim nullus iustus erat in terra, Paulus significat dicens: omnes peccaverunt, et egent gloria Dei. In hoc autem et illos mitigavit qui vocati erant; quasi dicat: tantum renuo abominari peccatores, quin propter eos solos adveni
Rabanus Maurus
Vel quia qui iusti erant, sicut Nathanael et Ioannes Baptista, non erant ad poenitentiam invitandi. Vel non veni vocari iustos falsos, qui de iustitia sua gloriantur, ut Pharisaeos, sed illos qui se peccatores cognoscunt. Per Matthaei autem et publicanorum vocationem fides gentium exprimitur, qui prius mundi lucris inhiabant, et nunc spiritualiter cum domino reficiuntur; per superbiam Pharisaeorum, invidia Iudaeorum de salute gentium. Vel Matthaeus significat hominem terrenis lucris inhiantem, quem videt Iesus, dum oculo misericordiae respicit. Matthaeus enim interpretatur donatus, levi assumptus: poenitens autem a massa perditorum assumitur, et gratia Dei Ecclesiae donatur. Et ait illi Iesus: sequere me, vel per praedicationem, vel per Scripturae admonitionem, vel per internam inspirationem
9:14
The Gloss ap. Anselm.
When He had replied to them respecting eating and converse with sinners, they next assault Him on the matter of food; Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not?
St Jerome † AD 420
O boastful enquiry and ostentation of fasting much to be blamed, nor can John’s disciples be excused for their taking part with the Pharisees who they knew had been condemned by John, and for bringing a false accusation against Him whom they knew their master had preached.
St John Chrysostom † AD 407
What they say comes to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, I fast twice in the week; (Luke 18:12.) the others learnt it of John.
Rabanus Maurus † AD 856
For John drank neither wine, nor strong drink, increasing his merit by abstinence, because he had no power over nature. But the Lord who has power to forgive sins, why should He shun sinners that eat, since He has power to make them more righteous than those that eat not? Yet doth Christ fast, that you should not avoid the command; but He eats with sinners that you may know His grace and power.
St Augustine † AD 430 ubi sup.
Though Matthew mentions only the disciples of John as having made this enquiry, the words of Mark rather seem to imply that some other persons spoke of others, that is, the guests spoke concerning the disciples of John and the Pharisees—this is still more evident from Luke; why then does Matthew here say, Then came unto him the disciples of John, (Luck 5:33.) unless that they were there among other guests, all of whom with one consent put this objection to Him?
St John Chrysostom † AD 407
Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when strangers, as before the Publicans, were to be defended, He accuses heavily those that blamed them; but when they brought a charge against His disciples, He makes answer with mildness. And Jesus saith unto them, Can the children of the bridegroom mourn as long as the bridegroom is with them? Before He had styled Himself Physician, now Bridegroom, calling to mind the words of John which he had said, He that hath the bride is the bridegroom. (John 3:29.)
St Jerome † AD 420
Christ is the Bridegroom and the Church the Bride. Of this spiritual union the Apostles were born; they cannot mourn so long as they see the Bridegroom in the chamber with the Bride. But when the nuptials are past, and the time of passion and resurrection is come, then shall the children of the Bridegroom fast. The days shall come when the bridegroom shall be taken from them, and then shall they fast.
St John Chrysostom † AD 407
He means this; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also shews that this they did was not of gluttony, but of a certain dispensation.
St Jerome † AD 420
Hence some think that a fast ought to follow the forty days of Passion, although the day of Pentecost and the coming of the Holy Spirit immediately bring back our joy and festival. From this text accordingly, Montanus, Prisca, and Maximilla enjoin a forty days’ abstinence after Pentecost, but it is the use of the Church to come to the Lord’s passion and resurrection through humiliation of the flesh, that by carnal abstinence we may better be prepared for spiritual fulness.
St John Chrysostom † AD 407
Here again He confirms what He has said by examples of common things; No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from, the garment, and the rent is made worse; which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behoveful to lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world.
Remigius † AD 908
By the old garment He means His disciples, who had not yet been renewed in all things. The patch of undressed, that is, of new cloth, means the new grace, that is, the Gospel doctrine, of which fasting is a portion; and it was not meet that the stricter ordinances of fasting should be entrusted to them, lest they should be broken down by their severity, and forfeit that faith which they had; as He adds, It taketh its wholeness from the garment, and the rent is made worse.
The Gloss ap. Anselm.
As much as to say, An undressed patch, that is, a new one, ought not to be put into an old garment, because it often takes away from the garment its wholeness, that is, its perfection, and then the rent is made worse. For a heavy burden laid on one that is untrained often destroys that good which was in him before.
Remigius † AD 908
After two comparisons made, that of the wedding, and that of the undressed cloth, He adds a third concerning wine skins; Neither do men put new wine into old skins. By the old skins He means His disciples, who were not yet perfectly renewed. The new wine is the fulness of the Holy Spirit, and the depths of the heavenly mysteries, which His disciples could not then bear; but after the resurrection they became as new skins, and were filled with new wine when they received the Holy Spirit into their hearts. Whence also some said, These men are full of new wine. (Acts 2:13.)
St John Chrysostom † AD 407
Herein He also shews us the cause of those condescending words which He often addressed to them because of their weakness.
St Jerome † AD 420
Otherwise; By the old garment, and old skins, we must understand the Scribes and Pharisees; and by the piece of new cloth, and new wine, the Gospel precepts, which the Jews were not able to bear; so the rent was made worse. Something such the Galatians sought to do, to mix the precepts of the Law with the Gospel, and to put new wine into old skins. The word of the Gospel is therefore to be poured into the Apostles, rather than into the Scribes and Pharisees, who, corrupted by the traditions of the elders, were unable to preserve the purity of Christ’s precepts.
The Gloss non occ.
This shews that the Apostles being hereafter to be replenished with newness of grace, ought not now to be bound to the old observances.
St Augustine † AD 430 Serm. 210. 3.
Otherwise; Every one who rightly fasts, either humbles his soul in the groaning of prayer, and bodily chastisement, or suspends the motion of carnal desire by the joys of spiritual meditation. And the Lord here makes answer respecting both kinds of fasting; concerning the first, which is in humiliation of soul, He says, The children of the bridegroom cannot mourn. Of the other which has a feast of the Spirit, He next speaks, where He says, No man putteth a patch of undressed cloth. Then we must mourn because the Bridegroom is taken away from us. And we rightly mourn if we burn with desire of Him. Blessed they to whom it was granted before His passion to have Him present with them, to enquire of Him what they would, to hear what they ought to hear. Those days the fathers before His coming sought to see, and saw them not, because they were placed in another dispensation, one in which He was proclaimed as coming, not one in which He was heard as present. For in us was fulfilled that He speaks of, The days shall come when ye shall desire to see one of these days, and shall not be able. (Luke 17:22.) Who then will not mourn this? Who will not say, My tears have been my meat day and night, while they daily say unto me, Where is now thy God? (Ps. 42:3.) With reason then did the Apostle seek to die and to be with Christ.
St Augustine † AD 430 De Cons. Ev. ii. 27.
That Matthew writes here mourn, where Mark and Luke write fast, shews that the Lord spake of that kind of fasting which pertains to humbling one’s self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore averted from the food of the body; shewing that those who are occupied about the body, and owing to this retain their former desires, are not fit for this kind of fasting.
St Hilary † AD 367
Figuratively; This His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received.
St Jerome † AD 420
Or; When He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on.
St Hilary † AD 367
By these examples He shews that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace.
Rabanus Maurus † AD 856
The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within.
The Latin text
Glossa
Cum de convivio peccatorum et de participatione respondisset eis, de comestione eum aggrediuntur; unde dicitur tunc accesserunt ad eum discipuli Ioannis dicentes: quare nos et Pharisaei ieiunamus frequenter, discipuli autem tui non ieiunant?
Hieronymus
Superba interrogatio, et ieiunii reprehendenda iactantia. Nec poterant discipuli Ioannis non esse sub vitio, qui iungebantur Pharisaeis, quos a Ioanne noverant condemnatos; et calumniabantur eum quem sciebant magistri vocibus praedicatum
Chrysostomus in Matth
Quod autem dicunt, tale est: esto tu ut medicus haec facis; sed cur discipuli tui dimittentes ieiunium, talibus mensis accedunt? Deinde incusationem ex comparatione augere volentes, primo seipsos ponunt, et deinde Pharisaeos. Ieiunabant illi quidem a lege discentes, sicut et Pharisaeus dixit: ieiuno bis in sabbato; ipsi autem a Ioanne
Rabanus Maurus
Ioannes enim vinum et siceram non bibit: quod abstinentiae meritum in eo auget, cui nulla est potentia naturae. Dominus autem qui peccata potest condonare, cur a peccatoribus manducantibus declinaret, quos abstinentibus poterat facere iustiores? Ieiunat autem Christus, ne praeceptum declinet; manducat autem cum peccatoribus, ut gratiam et potestatem intelligas
Augustinus de Cons. Evang
Sed cum Matthaeus tantum discipulos Ioannis hoc dixisse perhibeat, verba quae apud Marcum leguntur, magis indicant alios hoc dixisse de aliis, idest convivas de discipulis Ioannis et Pharisaeis: quod Lucas evidentius expressit, qui alios de aliis dixisse narravit. Unde ergo Matthaeus dicit tunc accesserunt ad eum discipuli Ioannis, nisi quia et ipsi aderant, et omnes certatim, ut quisque poterat, hoc obiecerunt?
Chrysostomus in Matth
Vel Lucas dicit, quod Pharisaei hoc dixerunt; hic autem dicit, quod discipuli Ioannis: quia Pharisaei illos secum acceperunt ad dicendum, quod postea in Herodianis fecerunt. Sed considerandum, quod quando pro extraneis, sicut pro publicanis, sermo erat, ut eorum turbatam mitiget animam, vehementius exprobrantes incursavit; ubi autem discipulos convitiabantur, cum mansuetudine respondet; unde sequitur et ait illis Iesus: numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus? Primo quidem seipsum medicum vocaverat, hic autem sponsum, in memoriam reducens verba Ioannis qui dixit: qui habet sponsam sponsus est
Hieronymus
Sponsus Christus est, sponsa autem Ecclesia. De hoc spirituali connubio apostoli sunt creati, qui lugere non possunt quamdiu sponsum in thalamo vident, et sciunt sponsum esse cum sponsa. Quando vero transierint nuptiae, et passionis ac resurrectionis tempus advenerit, tunc sponsi filii ieiunabunt. Et hoc est quod subditur venient autem dies quando auferetur ab eis sponsus; et tunc ieiunabunt
Chrysostomus in Matth
Quod autem dicit, tale est: gaudii est praesens tempus et laetitiae; non ergo introducenda sunt tristia: etenim ieiunium triste est non naturaliter, sed istis qui imbecillius adhuc dispositi sunt: his enim qui sapientiam contemplari desiderant, delectabile est; unde secundum opinionem illorum hoc dixit. Per hoc autem monstrat quod non gulae erat quod fiebat, sed dispensationis cuiusdam
Hieronymus
Nonnulli autem putant idcirco dies quadraginta passionis ieiunia debere committi, licet statim dies Pentecostes et spiritus sanctus veniens inducat nobis festivitatem. Ex huiusmodi occasione testimonii Montanus, Prisca et Maximilla, etiam post Pentecosten faciunt Quadragesimam, quia ablato sponso, filii sponsi debeant ieiunare. Ecclesiae autem consuetudo ad passionem domini et resurrectionem per humilitatem carnis venit, ut spirituali saginae ieiunio corporis praeparemus
Chrysostomus in Matth
Rursus autem a communibus exemplis confirmat hunc sermonem, cum subdit nemo autem mittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem eius a vestimento, et peior scissura fit; quasi diceret: nondum effecti sunt fortes mei discipuli, sed adhuc multa indigent condescensione: nondum sunt per spiritum renovati. Sic autem dispositis non oportet gravedinem imponere praeceptorum. Hoc autem dixit regulam dans suis discipulis, ut discipulos ex universo orbe terrarum cum mansuetudine suscipiant
Remigius
Vestimentum vetus discipulos vult intelligi, quia nondum erant per omnia innovati. Pannum rudem, idest novum, appellat novam gratiam, idest evangelicam doctrinam, cuius quaedam particula est ieiunium; et ideo non conveniebat ut saeviora praecepta ieiunii illis committerentur, ne forte austeritate ieiunii frangerentur, et fidem perderent quam habebant; ideo subdit tollit enim plenitudinem eius a vestimento, et peior scissura fit
Glossa
Quasi dicat: ideo rudis pannus, idest novus, non debet poni in vestimento veteri, qui tollit saepe a vestimento plenitudinem eius, idest perfectionem; et tunc fit peior scissura. Grave enim onus rudi iniunctum, illud boni quod prius inerat, saepe destruit
Remigius
Duabus autem similitudinibus positis, scilicet nuptiarum, et de panno rudi et de vestimento veteri, nunc tertiam addit similitudinem de utribus et de vino: neque mittunt vinum novum in utres veteres. Utres veteres appellat suos discipulos, qui nondum perfecte erant innovati. Vinum novum appellat plenitudinem spiritus sancti, et profunda caelestium mysteriorum, quae tunc discipuli ferre non poterant; sed post resurrectionem utres novi facti fuerunt, et vinum novum receperunt quando spiritus sanctus replevit corda eorum. Unde quidam dixerunt: omnes isti musto pleni sunt
Chrysostomus in Matth
Hinc et nos causam docuit humilium verborum quae continuo ad eos dicebat propter imbecillitatem ipsorum
Hieronymus
Vel aliter. Per vestimentum vetus et utres veteres debemus intelligere Scribas et Pharisaeos; particula vestimenti novi et vinum novum praecepta evangelica sentienda: quae non possunt sustinere Iudaei, ne maior scissura fiat. Tale quid et Galatae facere cupiebant, ut cum Evangelio legis praecepta miscerent, et in utribus veteribus mitterent vinum novum. Sermo igitur evangelicus apostolis potius quam Scribis et Pharisaeis est infundendus, qui maiorum traditionibus depravati, sinceritatem praeceptorum Christi non poterant custodire
Glossa
Per hoc ergo significat quod apostoli non erant in veteribus observantiis detinendi, quos oportebat gratiae novitate perfundi
Augustinus in Serm. de Quadrag
vel aliter. Omnis qui recte ieiunat, aut animam suam in gemitu orationis et castigatione corporis humiliat, aut illecebras carnales spiritualis sapientiae delectatione suspendit. De utroque autem ieiunii genere dominus hic respondet: nam de primo, quod habet animae humiliationem, dicit non possunt filii sponsi lugere; de illo quod epulum mentis, consequenter locutus est, dicens nemo mittit commissuram panni rudis. Deinde quia sponsus ablatus utique nobis est, lugendum est. Et recte lugemus, si flagramus desiderio eius. Beati quibus licuit eum ante passionem tunc habere praesentem, interrogare sicut vellent, audire sicut deberent. Illos dies concupierunt videre patres ante adventum eius, neque viderunt, quia in alia dispensatione sunt ordinati, per quos venturus annuntiaretur, non a quibus veniens audiretur; in nobis autem illud impletum est quod ipse dicit: venient dies quando desiderabitis videre unum de diebus istis, et non poteritis. Quis ergo hic non lugebit? Quis non dicat: factae sunt mihi lacrymae meae panes die ac nocte, dum dicitur mihi quotidie: ubi est Deus tuus? Merito ergo apostolus cupiebat dissolvi, et esse cum Christo
Augustinus de Cons. Evang
Quod ergo dixit Matthaeus lugere, ubi Marcus et Lucas dicunt ieiunare, significat de tali ieiunio dominum locutum quod pertinet ad humilitatem tribulationis, ut illud alterum quod pertinet ad gaudium mentis in spiritualia suspensae, et ob hoc alienatae a corporalibus cibis, posterioribus similitudinibus significasse intelligatur; ostendens, quod circa corpus occupatis et ob hoc veterem sensum habentibus, hoc genus ieiunii non congruat
Hilarius in Matth
Mystice vero, quod praesente sponso ieiunandi necessitatem discipulis non esse respondet, praesentiae suae gaudium, et sacramentum sancti cibi edocet, quo nemo se praesente (idest, in conspectu mentis Christum continens) indigebat; ablato autem se, ieiunaturos esse dicit; quia omnes non credentes resurrexisse Christum, habituri non essent cibum vitae. In fide enim resurrectionis sacramentum panis caelestis accipitur
Hieronymus
Vel cum propter peccata a nobis recesserit, tunc indicendum est ieiunium, tunc luctus est recipiendus
Hilarius (ut supra)
Ponit etiam exempla, quibus ostendit, infirmatas vetustate peccatorum et animas et corpora novae gratiae sacramenta non capere
Rabanus Maurus
Cum autem datae sint diversae similitudines ad idem, differunt tamen: vestis enim qua foris tegimur, opera bona significat, quae foris agimus; vinum quo intus reficimur, fervor est fidei et caritatis, quo intus reformamur
9:18
St John Chrysostom † AD 407 Hom. xxxi.
After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue, and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; While he spake these things unto them, behold, there came one of their chief men unto him.
St Augustine † AD 430 De Cons. Ev. ii. 28.
This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the dæmons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue’s daughter. If the ruler came to Him while He was yet speaking that of the new patch, and the new wine, then no other act of speech of his intervened. And in Mark’s account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, And behold a man, whose name was Jairus, (Luke 8:41.) is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. While he spake these things unto them, behold, one of their chief men, namely, Jairus, the ruler of the synagogue, came to him, and worshipped him, saying, Lord, my daughter is even now dead. It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, She is dead, trouble not the Master, for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called to life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus’ words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man’s words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man’s meaning in words other than those actually used.
St John Chrysostom † AD 407
Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distresses, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, But come and lay thy hand upon her, and she shall live. See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible.
Remigius † AD 908
We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shews how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; And his disciples went with him.
St John Chrysostom † AD 407
Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded1; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; And, behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment.
St Jerome † AD 420
This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured.
St John Chrysostom † AD 407
She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself.
Remigius † AD 908
In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord’s feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord’s hem was not made to wound, but to heal, and therefore it follows, For she said within herself, If I can but touch his garment, I shall be made whole. How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; But Jesus turning and seeing her, said, Be of good cheer, daughter, thy faith hath made thee whole.
Rabanus Maurus † AD 856
What is this that He bids her, Be of good cheer, seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation.
St John Chrysostom † AD 407
Or because the woman was fearful, therefore He said, Be of good cheer. He calls her daughter, for her faith had made her such.
St Jerome † AD 420
He said not, Thy faith shall make thee whole, but, hath made thee whole; for in that thou hast believed, thou art already made whole.
St John Chrysostom † AD 407
She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman’s fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He shewed He knew all things, no less than in drying the fountain of her blood. It follows, And the woman was made whole from that hour.
The Gloss ap. Anselm.
This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord’s words.
St Hilary † AD 367
Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for.
Rabanus Maurus † AD 856 part. e Beda.
Or; The ruler of the synagogue signifies Moses; he is named Jairus, ‘illuminating,’ or, ‘that shall illuminate,’ because he received the words of life to give to us, and by them enlightens all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While then the Word of God is hastening to this ruler’s daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler’s daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. She believed, spake her belief, and touched, for by these three things, faith, word, and deed, all salvation is gained. She came behind Him, as He spake, If any one serve me, let him follow me; (John 12:26.) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46.) And from the time of the Lord’s coming the Gentiles began to be healed.
The Latin text
Chrysostomus in Matth
Post sermones opus adiunxit, in quo amplius Pharisaei obstruerentur eo quod qui advenit ad miraculum petendum, archisynagogus erat, et luctus magnus, quia puella unigenita erat, et duodecim annorum, quando incipit esse flos aetatis; et ideo dicitur haec illo loquente ad eos, ecce princeps unus accessit
Augustinus de Cons. Evang
Dicunt autem hoc et Marcus et Lucas, sed ab isto ordine iam recedunt: eo enim loco hoc inserunt ubi post expulsa Daemonia, et in porcos missa, transfretando redit a regione Gerasenorum. Et per hoc quod Marcus dicit, intelligendum est hoc factum esse postquam venit rursus trans fretum; sed quantum post, non apparet. Nisi autem fuisset aliquod intervallum, non esset quando fieret quod narrat Matthaeus in convivio domus suae. Post hoc factum continuo sequitur de archisynagogi filia. Si enim loquente eo de panno novo, accessit princeps, nihil aliud factorum dictorumque eius interpositum est; in narratione autem Marci patet locus ubi alia interponi potuerunt. Similiter autem et Lucas non renititur Matthaeo: quod enim adiunxit: et ecce vir cui nomen erat Iairus, non continuo accipiendum est factum, sed post illud de convivio publicanorum, ut narrat Matthaeus dicens haec illo loquente ad eos, ecce princeps unus, scilicet Iairus archisynagogus, accessit et adorabat eum dicens: domine, filia mea modo defuncta est. Considerandum est autem, ne repugnare videatur, quod alii duo Evangelistae morti iam proximam, non tamen mortuam eam dicant, usque adeo ut dicant venisse postea qui mortuam enuntiarent: et ob hoc non debere vexari magistrum: intelligendum est enim brevitatis causa Matthaeum hoc potius dicere voluisse, rogatum dominum esse ut faceret, quod ipsum fecisse manifestum est, ut scilicet et mortuam suscitare. Attendit enim non verba patris de filia sua, sed, quod potissimum est, voluntatem. Ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniri, quam morientem reliquerat. Duo itaque posuerunt quid dixerit Iairus; Matthaeus autem quid voluerit atque cogitaverit. Sane si quisquam illorum duorum patrem ipsum commemorasset dixisse, ut non vexaretur Iesus, quod puella mortua fuisset, repugnarent eius cogitationi verba quae posuit Matthaeus. Nunc vero non legitur quod suis nuntiantibus ille consenserit. Hinc autem rem pernecessariam discimus: nihil in cuiusque verbis debere inspicere nisi voluntatem, cui debent verba servire; nec mentiri quemquam, si aliis verbis dixerit quod ille voluerit cuius verba non dicit
Chrysostomus in Matth
Vel hoc quod princeps dixit de morte puellae est augere calamitatem. Etenim consuetudo est rogantibus extollere sermone propria mala, et amplius aliquid eo quod est dicere, ut magis attrahant eos quibus supplicant; unde subiungit sed veni, impone manum super eam, et vivet. Vide autem eius crassitiem. Duo enim expetit a Christo: et accedere ipsum, et manum imponere. Hoc etiam Syrus ille Naaman a propheta expetebat. Etenim et visu indigent et sensibilibus rebus qui crassius dispositi erant
Remigius
Miranda est autem pariter atque imitanda domini humilitas et mansuetudo: nam mox ut rogatus est, rogantem coepit sequi; unde subdit et surgens Iesus sequebatur eum. Hic subditos et praelatos pariter instruxit: subditus exemplum obedientiae reliquit, praelatis vero instantiam et sollicitudinem docendi demonstravit: ut quotiescumque audierint aliquem mortuum in anima statim adesse studeant. Et cum eo ibant discipuli eius
Chrysostomus in Matth
Et Marcus quidem et Lucas dicunt, quoniam tres accepit discipulos, scilicet Petrum, Iacobum et Ioannem: Matthaeum autem non assumpsit, ampliorem ei concupiscentiam immittens, et quia imperfectius adhuc dispositus erat; propter hoc enim illos honorat, ut alii similes illis efficiantur. Sufficiebat enim interim Matthaeo videre ea quae facta sunt circa sanguinis fluxum patientem, de qua subditur et ecce mulier quae sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius
Hieronymus
Haec autem mulier sanguine fluens, non in domo, non in urbe accedit ad dominum quia iuxta legem urbibus excludebatur; sed in itinere ambulante domino; ut dum pergit ad aliam, alia curaretur
Chrysostomus in Matth
Ideo autem non libera propalatione ad Christum venit, quia verecundabatur propter passionem, immundam se existimans: etenim apud legem multa immunditia aestimabatur esse haec passio; propter hoc latet et occultatur
Remigius
In quo laudanda est eius humilitas; quia non ad faciem accessit, sed retro, et indignam se iudicavit pedes domini tangere; et non plenitudinem vestimenti tetigit, sed tantummodo fimbriam: habuit enim dominus fimbriam iuxta legis praeceptum. Pharisaei etiam fimbrias habebant, quas magnificabant, in quibus etiam spinas appendebant. Sed fimbriae domini non habebant vulnerare, sed potius sanare; et ideo sequitur dicebat enim intra se: quia si tetigero tantum vestimentum eius, salva ero: in quo fides eius admiranda est, quia desperans de salute medicorum in quos sua erogaverat, ut Marcus dicit, intellexit caelestem adesse medicum, et in eo totam suam intentionem collocavit, et ideo salvari promeruit; unde sequitur at Iesus conversus et videns eam, dixit: confide, filia: fides tua te salvam fecit
Rabanus Maurus
Quid est quod eam confidere iussit, quae si fidem non haberet, salutem ab eo non quaereret? Sed robur et perseverantiam fidei ab ea expostulavit, ut ad certam et veram perveniat salutem
Chrysostomus in Matth
Vel quia formidolosa erat haec mulier, propter hoc ait confide. Et filiam eam vocat, quia fides eam filiam fecerat
Hieronymus
Non autem dixit: quia fides tua te salvam factura est; sed salvam fecit: in eo enim quod credidisti, iam salva facta es
Chrysostomus in Matth
Nondum tamen perfectam de Christo opinionem habebat, quia nequaquam aestimasset eum latere; sed Christus non dimisit eam latere, non quasi gloriam concupiscens, sed multorum causa. Primo enim solvit timorem mulieris, ne a conscientia pungatur, quasi donum furatura; secundo eam emendat de hoc quod aestimat se latere; tertio omnibus fidem eius ostendit, ut eam aemulentur; quarto dedit in hoc signum, quod monstravit se nosse omnia, non minus eo quod fontem sanguinis siccavit, de quo sequitur et salva facta est mulier ex illa hora
Glossa
Intelligendum est ex illa hora ex qua tetigit fimbriam; non ex illa hora ex qua Iesus conversus est ad eam: iam enim salva facta erat, ut alii Evangelistae manifeste ostendunt et ex verbis domini perpendi potest
Hilarius. In Matth
In quo magna virtutis dominicae admiratio est; cum potestas intra corpus manens, rebus caducis efficientiam adderet sanitatis, et usque in vestium fimbrias operatio divina procederet: non enim comprehensibilis erat Deus, ut corpore clauderetur. Assumptio namque corporis non naturam virtutis inclusit, sed ad redemptionem nostram fragilitatem corporis virtus assumpsit. Mystice autem princeps hic lex esse intelligitur, quae dominum orat ut plebi, quam ipsa Christo, eius adventus expectatione praedicata, nutrierat, vitam mortuae reddat
Rabanus Maurus
Vel archisynagogus signat Moysen, et dicitur Iairus, idest illuminans, sive illuminaturus, quia accepit verba vitae dare nobis, et per hoc cunctos illuminat ipse a spiritu sancto illuminatus. Filia igitur archisynagogi, idest ipsa synagoga, velut duodecimo aetatis anno, idest tempore pubertatis, postquam spiritualem sobolem Deo generare debebat, errorum languore consternata est. Ad hanc ergo principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae interiorum lapsu criminum deperibat, paratam aliis fide percepit sanitatem. Notandum autem, quod dum archisynagogi filia sit duodennis, et mulier haec ab annis duodecim sanguine fluxit, eo tempore quo haec nata est, illa coepit infirmari: una enim pene saeculi aetate et synagoga ex patriarchis coepit nasci, et gentium exterarum natio idololatriae sanie foedari. Nam fluxus sanguinis bifariam potest intelligi: hoc est super idololatriae pollutione, et super his quae carnis et sanguinis delectatione geruntur: et sic quamdiu synagoga viguit, laboravit Ecclesia; sed illorum delicto salus gentibus facta est. Accedit autem et tangit dominum Ecclesia, cum ei per fidem appropinquat
9:23
The Gloss non occ.
After the healing of the woman with the issue of blood, follows the raising of the dead; And when Jesus was come into the ruler’s house.
St John Chrysostom † AD 407
We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. And when he saw the minstrels and the people making a noise; this was a proof of her death.
St Ambrose † AD 397 in Luc. 8. 52.
For by the ancient custom minstrels were engaged to make lamentation for the dead.
St John Chrysostom † AD 407
But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth.
St Bede † AD 735 in Luc.
As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body.
St John Chrysostom † AD 407
By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him. And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, Where have ye laid him? so that they that answered, Come and see, and, He stinketh, for he hath now been dead four days, could no longer disbelieve that He had raised a dead man.
St Jerome † AD 420
They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, And when the multitude was put forth, he entered, and took her by the hand, and the maid arose.
St John Chrysostom † AD 407
He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that that which was done might be seen to be no delusion. And the fame of him went abroad into all that country.
The Gloss non occ.
The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery.
St Hilary † AD 367
Mystically; The Lord enters the ruler’s house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing.
St Jerome † AD 420
To this day the damsel lays dead in the ruler’s house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of people making a noise. But when the fulness of the Gentiles shall come in, then all Israel shall be saved.
St Hilary † AD 367
But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection.
St Jerome † AD 420
He took her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive.
St Hilary † AD 367
His fame went about into all that country; that is, the salvation of the elect, the gift and works of Christ are preached.
Rabanus Maurus † AD 856
Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead.
St Gregory the Great † AD 604 Mor. xviii. 43.
The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.
Rabanus Maurus † AD 856
The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
The Latin text
Glossa
Credidit, dixit, tetigit, quia his tribus fide, verbo et opere omnis salus acquiritur
Rabanus Maurus
Accedit autem retro, sive iuxta hoc quod ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem dominum in carne non videns, peractis iam sacramentis incarnationis illius, ad agnitionis eius gratiam pervenit. Unde et fimbriam vestimenti tangit; quia cum Christum in carne gentilis populus non vidisset, verba incarnationis recepit. Vestimentum enim Christi dicitur mysterium incarnationis eius, quo divinitas induta est; fimbriae vestimenti, verba de incarnatione eius dependentia. Non autem vestem, sed fimbriam tangit; quia non vidit in carne dominum, sed suscepit per apostolos incarnationis verbum. Beatus qui extremam partem verbi fide tangit. Non autem in urbe, sed in itinere pergente domino sanatur; unde apostoli: quia indignos vos iudicatis vita aeterna, ecce convertimur ad gentes. Gentilitas autem ex hora dominici adventus coepit habere salutem
Glossa
Post mulieris haemorrhoissae curationem, sequitur de mortuae suscitatione, cum dicitur et cum venisset Iesus in domum principis
, et cetera. Chrysostomus in Matth
Considerandum est autem, quod propter hoc tardius vadit, et plura loquitur mulieri curatae, ut permittat mori puellam, et sic manifesta fiat resurrectionis demonstratio. Et similiter in Lazaro usque ad tertiam diem mansit. Sequitur et cum vidisset tibicines et turbam tumultuantem: quod est mortis demonstratio
Ambrosius super Lucam
More enim veteri tibicines ad excitandos luctus in mortuis ferebantur adhiberi
Chrysostomus in Matth
Sed Christus tibias universas proiecit; parentes autem puellae introduxit, ne posset dici, quod aliter curavit; sed et ante suscitationem puellae sermone spem erigit: unde sequitur dicebat: recedite, non est enim mortua puella, sed dormit
Rabanus Maurus
Quasi dicat: vobis mortua est; Deo autem, qui suscitare potest, dormit tam in anima quam in corpore
Chrysostomus in Matth
Per hoc autem et tumultum mentis removit eorum qui aderant, et ostendit quoniam facile est ei mortuos suscitare: quod utique in Lazaro fecit dicens: Lazarus amicus noster dormit. Et simul docuit non formidare mortem: quia enim et ipse erat moriturus, in aliorum corporibus instruxit discipulos confidere, et viriliter ferre mortem. Etenim eo accedente, iam mors somnus erat. Hoc autem domino dicente, deridebant; unde sequitur et deridebant eum. Non autem increpavit derisionem, ut et ipsa derisio et tibiae, et alia universa demonstratio fiant mortis: quia enim multoties, postquam facta sunt miracula, non credunt homines, antea eos convincit propriis responsionibus: quod et in Lazaro fecit cum dixit: ubi posuistis eum? Ut qui dixerunt: veni et vide, et quoniam foetet, quatriduanus enim est, non amplius possint non credere quoniam mortuum suscitavit
Hieronymus
Non autem erant digni ut viderent mysterium resurgentis qui resuscitantem indignis contumeliis irridebant; et ideo sequitur et cum eiecta esset turba, intravit, et tenuit manum eius, et surrexit puella
Chrysostomus in Matth
Non quidem aliam superinducens animam, eam suscitavit, sed eam quae exierat reinducens, et velut ex somno erigens, ut ante viam faciat per visum fidei resurrectionis; et non solum puellam resuscitat, sed et cibum ei iubet dari, ut alii Evangelistae dicunt, ut non videatur phantasma esse quod factum est. Sequitur et exiit fama haec in universam terram illam
Glossa
Quod ad magnitudinem et novitatem miraculi pertinet, et ad manifestam veritatem ipsius, ne confictum putetur
Hilarius
Mystice autem dominus domum principis, scilicet synagogam, ingreditur, cui in canticis legis hymnus luctum personabat
Hieronymus
Usque enim hodie iacet in domo principis mortua; et qui videntur magistri, tibicines sunt, carmen lugubre canentes; turba quoque Iudaeorum non est turba credentium, sed tumultuantium. Sed cum intraverit plenitudo gentium, tunc omnis Israel salvus fiet
Hilarius in Matth
Ut autem rarus ex lege credentium electionis numerus posset intelligi, turba omnis expulsa est; quam utique salvari dominus optasset; sed irridendo dicta, gestaque eius, resurrectionis non fuit digna consortio
Hieronymus
Tenuit autem manum eius, et surrexit puella: quia nisi prius mundatae fuerint manus Iudaeorum, quae sanguine plenae sunt, synagoga eorum mortua non consurget
Hilarius in Matth
Exeunte autem fama in universam terram illam, electionis salus, donum Christi, atque opera praedicantur
Rabanus Maurus
Moraliter autem puella in domo mortua, est anima mortua in cogitatione. Dicit autem quod puella dormit, quia qui peccant in praesenti, adhuc per poenitentiam resuscitari possunt. Tibicines sunt adulatores, qui fovent mortuam
Gregorius Moralium
Foras autem turba eicitur, ut puella suscitetur: quia nisi prius a secretioribus cordis expellatur saecularium multitudo curarum, anima quae intrinsecus iacet mortua, non resurgit
Rabanus Maurus
In domo autem puella paucis arbitris surgit, iuvenis extra portam, et Lazarus coram multis; quia publica noxa publico eget remedio; levis, leviori et secreta potest deleri poenitentia
9:27
St Jerome † AD 420
The miracles that had gone before of the ruler’s daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler’s house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.
St John Chrysostom † AD 407 Hom. xxxii.
Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour.
Remigius † AD 908
Rightly they call Him Son of David, because the Virgin Mary was of the line of David.
St Jerome † AD 420
Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?
St John Chrysostom † AD 407
Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.
St Jerome † AD 420
Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?
St John Chrysostom † AD 407
Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.
Remigius † AD 908
He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)
St John Chrysostom † AD 407
And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.
St Jerome † AD 420
The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.
St John Chrysostom † AD 407
That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord’s glory that is to be praised, we ought not to forbid, but to promote it ourselves.
St Hilary † AD 367
Or He enjoins silence on the blind men, because to preach was the Apostles’ office.
St Gregory the Great † AD 604 Mor. xix. 23.
We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others’ profit.
Remigius † AD 908
Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord’s coming spread the knowledge thereof throughout the whole earth.
Rabanus Maurus † AD 856
The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.
The Latin text
Hieronymus
Priori signo de principis filia et morbosa muliere, consequenter signum de duobus caecis adiungitur, ut quod ibi mors et debilitas, hic caecitas demonstraret; et ideo dicitur et transeunte inde Iesu, scilicet a domo principis, secuti sunt eum duo caeci, clamantes, et dicentes: miserere nostri, fili David
Chrysostomus in Matth
Non autem parva hic Iudaeorum accusatio est: cum hi quidem oculis carentes, ex auditu solo fidem suscipiant; illi autem habentes visum non attestantur miraculis quae fiebant. Vide autem et eorum desiderium: neque enim simpliciter recesserunt, sed cum clamore, et nihil aliud quam misericordiam postulantes. Filium autem David vocabant quia nomen honoris esse videbatur
Remigius
Recte ergo filium David vocant, quia virgo Maria de stirpe David originem duxit
Hieronymus
Audiant Marcion et Manichaeus, et ceteri haeretici, qui vetus laniant testamentum: et discant salvatorem appellari filium David: si enim non est natus in carne, quomodo vocatur filius David?
Chrysostomus in Matth
Considerandum autem quod multoties dominus noluit rogatus sanare, ut non aliquis aestimet eum propter captandam honoris magnificentiam ad miracula insilire
Hieronymus
Et tamen rogantes non curantur in itinere; non transitorie, ut putabant; sed postquam venit in domum illam, accedunt ad eum, ut introeant; et primum eorum discutitur fides; ut sic verae fidei lumen accipiant; unde sequitur cum autem venisset dominus, accesserunt ad eum caeci; et dixit eis Iesus: creditis quia hoc possum facere vobis?
Chrysostomus in Matth
Rursum autem hic erudit nos gloriam multitudinis expellere: quia enim prope erat domus, ducit eos illuc singulariter curaturus
Remigius
Qui autem caecis reddere poterat visum, non ignorabat si crederent; sed ideo interrogavit, ut fides eorum, quae gestabatur corde, dum confiterentur ore, digna fieret ampliori mercede, secundum illud apostoli: ore confessio fit ad salutem
Chrysostomus in Matth
Et non propter hoc solum: sed ut ostenderet quoniam digni erant curatione; et ut non aliquis dicat, quoniam si misericordia solum salvabat, omnes salvari oportebat. Ideo etiam fidem ab eis expetit, ut ex hoc ad excelsius eos reducat: quia enim dixerant eum filium David, erudit quod oportet de eo maiora sentire: unde non dixit: creditis quoniam possum rogare patrem? Sed creditis quoniam possum hoc facere? De quorum responsione sequitur dicunt ei: utique, domine. Non ultra filium David eum vocant, sed altius elevantur, et dominationem confitentur. Ex tunc iam ipse imponit eis manum; unde sequitur tunc tetigit oculos eorum, dicens: secundum fidem vestram fiat vobis. Dicit autem hoc fidem eorum affirmans, et contestans quoniam non adulationis erant verba quae dixerant. Postea curationem subiungit, dicens et aperti sunt oculi eorum. Deinde post sanationem iubet nulli dicere; et non simpliciter iubet, sed cum multa vehementia; unde sequitur et comminatus est eis dicens: videte ne quis sciat. Illi autem exeuntes, diffamaverunt eum in tota terra
Hieronymus
Dominus quidem propter humilitatem fugiens iactantiae gloriam, hoc praeceperat; et illi propter memoriam gratiae non possunt tacere beneficium
Chrysostomus in Matth
Quod autem alteri dixit: vade, et annuntia gloriam Dei, non est contrarium: erudit enim nos prohibere eos qui volunt nos propter nos laudare. Si autem ad domini gloriam refertur, non debemus prohibere, sed magis iniungere ut hoc fiat
Hilarius in Matth
Vel silentium caecis dominus imperat, quia apostolorum proprium erat praedicare
Gregorius Moralium
Quaerendum autem nobis est quid sit hoc quod ipse omnipotens, cui hoc est velle quod posse, et taceri virtutes suas voluit, et tamen ab eis qui illuminati sunt quasi invitus indicatur: nisi quod servis suis se sequentibus exemplum dedit, ut ipsi quidem virtutes suas occultari desiderent; et tamen ut aliis eorum exemplo proficiant, prodantur inviti. Occultentur ergo studio, necessitate publicentur; et eorum occultatio sit custodia propria, eorum publicatio sit utilitas aliena
Remigius
Allegorice autem per hos duos caecos duo populi designantur, idest Iudaicus et gentilis vel duo populi Iudaicae gentis: nam tempore Roboam, regnum eius divisum est in duas partes. De utroque autem populo in se credentes Christus illuminavit in domo, per quam intelligitur Ecclesia, quia absque unitate Ecclesiae nullus salvari potest. Illi autem qui ex Iudaeis crediderunt adventum domini, per universum orbem diffamaverunt
Rabanus Maurus
Domus autem principis synagoga est subdita Moysi; domus Iesus caelestis est Ierusalem. Domino ergo per hoc saeculum transeunte, et domum suam revertente, duo caeci secuti sunt eum: quia praedicato Evangelio per apostolos, multi ex Iudaeis et gentibus coeperunt eum sequi. Sed postquam in caelum conscenderat, intravit in domum, idest in Ecclesiam, et ibi illuminati sunt
9:32
Remigius † AD 908
Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shews Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon.
St Jerome † AD 420
The Greek word here (κωφὸς) is more frequent in common speech in the sense of ‘deaf,’ but it is the manner of Scripture to use it indifferently as either.
St John Chrysostom † AD 407
This was not a mere natural defect; but was from the malignity of the dæmon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the dæmon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, And when the dæmon was cast out, the dumb spake.
St Hilary † AD 367
The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel.
St John Chrysostom † AD 407
They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons.
Remigius † AD 908
Thus the Scribes and Pharisees denied such of the Lord’s miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.)
St John Chrysostom † AD 407
What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another’s deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a dæmon neither could nor would do.
Rabanus Maurus † AD 856
Figuratively; As in the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the dæmon is denoted the whole human race.
St Hilary † AD 367
Or; By the dumb and deaf, and dæmoniae, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body.
Remigius † AD 908
For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil.
St Hilary † AD 367
But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them.
St Jerome † AD 420
As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day.
St Hilary † AD 367
The wonder of the multitude is followed up by the confession, It was never so seen in Israel; because he, for whom there was no help under the Law, is saved by the power of the Word.
Remigius † AD 908
They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy.
St Augustine † AD 430 De Cons. Ev. ii. 29.
This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.
The Latin text
Remigius
Pulchre, illuminatis caecis, muto loquelam reddidit, et obsessum a Daemone curavit: in quo facto ostendit se dominum virtutis, et caelestis medicinae auctorem: nam per Isaiam dictum est: tunc aperientur oculi caecorum, et aures surdorum patebunt, et aperta erit lingua mutorum. Unde dicitur egressis autem illis, ecce obtulerunt ei hominem mutum, Daemonium habentem
Hieronymus
Quod autem dicitur Graece cophos, magis tritum est sermone communi, ut tam surdus quam mutus intelligatur; sed moris est Scripturarum cophon, indifferenter vel surdum vel mutum dicere
Chrysostomus in Matth
Non autem naturae erat haec passio, sed ex Daemonis insidiis: ideoque et aliis indiguit qui eum adducerent; neque enim per seipsum rogare poterat sine voce existens, neque aliis supplicare, Daemone animam cum lingua colligente: propter hoc neque expetit fidem ab eo; sed confestim aegritudinem sanat; unde sequitur et eiecto Daemonio, locutus est mutus
Hilarius in Matth
In quo rerum ordo servatus est: nam Daemon prius eicitur, et tunc reliqua corporis officia succedunt. Sequitur et miratae sunt turbae dicentes: nunquam apparuit sic in Israel
Chrysostomus in Matth
Praeponebant quidem ceteris eum, non quia curabat solum, sed quoniam facile et velociter infinitas aegritudines et insanabiles sanabat. Hoc autem maxime Pharisaeos contristabat: quoniam omnibus eum praeponebant, non solum his qui tunc erant, sed et his qui antea geniti fuerunt in Israel: unde Pharisaei concitati e contrario detrahebant: propter quod sequitur Pharisaei autem dicebant: in principe Daemoniorum eicit Daemones
Remigius
Scribae namque et Pharisaei facta domini negabant quae poterant; et quae non poterant negare, in sinistram partem interpretabantur, secundum illud Psalmi 65, 3: in multitudine virtutis tuae mentientur tibi inimici tui
Chrysostomus in Matth
Eorum autem dicto quid est dementius? Non enim confingi potest, proicere Daemonem alterum Daemonem: suis enim applaudere consuevit, non dissolvere sua. Christus autem non solum Daemones eiciebat, sed et leprosos mundabat, et mortuos suscitabat, et peccata solvebat, et regnum Dei praedicabat, et ad patrem homines adducebat, quae Daemon neque posset facere neque vellet
Rabanus Maurus
Mystice autem, sicut in duobus caecis signatus est uterque populus, Iudaeorum et gentium, ita in homine muto et daemoniaco generaliter signatum est omne genus humanum
Hilarius in Matth
Vel in muto surdo et daemoniaco gentium plebs indigna totius salutis infertur: omnibus enim undique malis circumsessa, totius corporis vitiis implicabatur
Remigius
Gentilis enim populus mutus erat: quia in confessione verae fidei et in laude sui creatoris os aperire non poterat; sive quia mutis idolis cultum impendebat, similis illis factus. Daemoniacus erat quia per mortem infidelitatis Diaboli imperiis subditus erat
Hilarius
Dei autem cognitione, superstitionum omnium vesania effugata, et visus et auditus et sermo salutis invehitur
Hieronymus
Sicut enim caeci lumen recipiunt, sic et muti ad loquendum lingua laxatur, ut confiteatur eum quem antea denegabat. In turba autem admirante confessio nationum est. Pharisaei autem per suam calumniam usque hodie Iudaeorum infidelitatem demonstrant
Hilarius
Admirationem autem turbae talis confessio subsecuta est: nunquam apparuit sic in Israel: quia is cui per legem nihil opis afferri potuit, verbi virtute salvatur
Remigius
Illi vero qui mutum sanandum domino obtulerunt, intelliguntur apostoli et praedicatores, qui aspectibus divinae pietatis gentilem populum salvandum obtulerunt
Augustinus de Cons. Evang
Quod autem hic dicitur de duobus caecis et Daemonio muto, solus Matthaeus posuit. Illi duo caeci de quibus alii narrant, non sunt isti; sed tamen simile factum est; ita ut si ipse Matthaeus non etiam illius facti meminisset, posset putari hoc quod nunc narrat, dictum fuisse etiam ab aliis duobus. Quod commendare memoriae diligenter debemus, esse quaedam facta similia, quod probatur non esse idem, cum ipse Evangelista utrumque commemorat; ut, si quando talia singula apud singulos invenerimus, atque in eis contrarium quod solvi non possit, occurrat nobis, non esse factum idem, sed aliud simile, vel similiter factum
9:36
St John Chrysostom † AD 407
The Lord would refute by actions the charge of the Pharisees, who said, He casteth out dæmons by the Prince of the dæmons; for a dæmon having suffered rebuke, does not return good but evil to those who have not shewn him honour. But the Lord on the other hand, when He has suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shews kindness to them that did it, as it here follows, And Jesus went about all their towns and villages. Herein He teaches us not to return accusations to them that accuse us, but kindness. For he that ceases to do good because of accusation, shews that his good has been done because of men. But if for God’s sake you do good to your fellow-servants, you will not cease from doing good whatever they do, that your reward may be greater.
St Jerome † AD 420
Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.
The Gloss non occ.
He taught in their synagogues the Gospel of the Kingdom, as it follows, Preaching the Gospel of the Kingdom.
Remigius † AD 908
Understand, ‘of God;’ for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods.
St Jerome † AD 420
He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, Healing every sickness and every disease, for to Him alone nothing is impossible.
The Gloss ap. Anselm.
By disease we may understand complaints of long standing, by sickness any lesser infirmity.
Remigius † AD 908
It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God’s grace.
St John Chrysostom † AD 407
Nor does Christ’s goodness rest here, but He manifests His care for them, opening the bowels of His mercy towards them; whence it follows, And seeing the multitudes, he had compassion upon them.
Remigius † AD 908
Herein Christ shews in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled1, and sick1 as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities.
The Gloss ap. Anselm.
Or, troubled by dæmons, and sick, that is, benumbed and unable to rise; and though they had shepherds, yet they were as though they had them not.
St John Chrysostom † AD 407
This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. For when the multitude marvelled and said, It was never so seen in Israel, these opposed themselves, saying, He casteth out dæmons by the prince of the dæmons. (vid. Ps. 102:19.)
Remigius † AD 908
But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives, straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven; and it follows, Then said he unto his disciples, The harvest truly is great, but the labourers are few.
The Gloss ap. Anselm.
The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries.
St Jerome † AD 420
The great harvest denotes the multitude of the people; the few labourers, the want of instructors.
Remigius † AD 908
For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
St John Chrysostom † AD 407
He privately insinuates Himself to be the Lord; for it is He Himself who is Lord of the harvest. For if He sent the Apostles to reap what they had not sown, it is manifest that He sent them not to reap the things of others, but what He had sown by the Prophets. But since the twelve Apostles are the labourers, He said, Pray ye the Lord of the harvest, that he would send labourers into his harvest; and notwithstanding He added none to their number, but rather He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace.
Remigius † AD 908
Or, He then increased their number when He chose the seventy and two, and then when many preachers were made what time the Holy Spirit descended upon the believers.
St John Chrysostom † AD 407
He shews us that it is a great gift that one should have the power of rightly preaching, in that He tells them that they ought to pray for it. Also we are here reminded of the words of John concerning the threshing-floor, and the fan, the chaff, and the wheat.
St Hilary † AD 367
Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God.
The Latin text
Chrysostomus in Matth
Voluit dominus ipso facto redarguere accusationem Pharisaeorum dicentium in principe Daemoniorum eicit Daemonia: Daemon enim convicium passus non benefacit, sed nocet eis qui eum inhonorant. Dominus autem contrarium facit, qui post convicia et contumelias non solum non punit, sed etiam nec increpavit, quinimmo beneficia praestitit; unde sequitur et circuibat Iesus omnes civitates et castella. In quo erudit nos accusatoribus nostris retribuere non accusationes, sed beneficia. Qui enim post accusationem desistit a beneficio, monstrat quoniam propter hominum laudem benefacit. Si vero propter Deum benefacis conservis, quicquid illi fecerint, non desistis benefaciens, ut maior sit merces
Hieronymus
Vides autem quod aequaliter et vicis et urbibus et castellis, idest et magnis et parvis, Evangelium praedicaverit, ut non consideraret nobilium potentiam, sed salutem credentium. Sequitur docens in synagogis eorum: hoc scilicet habens operis quod mandaverat pater, et hanc esuriem ut doctrina salvos faceret infideles. Docebat autem in synagogis Evangelium regni; unde sequitur et praedicans Evangelium regni
Remigius
Intelligendum est Dei. Quamvis enim annuntientur bona temporalia, tamen non dicitur Evangelium. Hinc est quod lex non nominatur Evangelium: quia suis observatoribus non promittebat bona caelestia, sed terrena
Hieronymus
Post praedicationem autem et doctrinam curabat omnem languorem et omnem infirmitatem, ut. Quibus sermo non suaserat, opera persuaderent; unde sequitur curans omnem languorem et omnem infirmitatem; quod de ipso proprie dicitur, nihil quippe ei impossibile est
Glossa
Languorem vocat diuturnam infirmitatem, infirmitatem autem leves morbos
Remigius
Sciendum est autem quia illos quos corpore sanabat forinsecus, mente sanabat intrinsecus. Alii vero hoc facere non possunt sua potestate, sed per Dei gratiam
Chrysostomus in Matth
Non autem in hoc stat Christi bonitas, sed et aliam providentiam circa eos ostendit, viscera misericordiae circa eos expandens; unde sequitur videns autem turbas, misertus est eis
Remigius
Per quod officium boni pastoris magis quam mercenarii in se Christus ostendit. Quare autem misertus sit subiungit quia erant vexati et iacentes sicut oves non habentes pastorem: vexati quidem a Daemonibus: sive quia a diversis infirmitatibus et languoribus erant attriti
Rabanus Maurus
Vel vexati per diversos errores, et iacentes, idest torpentes, non valentes surgere: et cum haberent pastores, erant quasi non haberent pastorem
Chrysostomus in Matth
Haec principum Iudaeorum excusatio, quoniam pastores existentes, ea quae luporum erant ostendebant: non solum enim non emendabant multitudinem, sed et nocebant eorum profectui. Illis enim admirantibus et dicentibus: nunquam apparuit sic in Israel, e contrario dicebant, quoniam in principe Daemoniorum eicit Daemonia
Remigius
Postquam autem Dei filius de caelo prospexit in terram ut audiret gemitus compeditorum, mox multa messis coepit augeri: turbae namque humani generis fidei non appropinquassent, nisi quia auctor humanae salutis de caelis prospexit in terram; et ideo sequitur tunc dixit discipulis suis: messis quidem multa, operarii autem pauci
Glossa
Messis ergo dicuntur homines, qui possunt meti a praedicatoribus, et de collectione perditorum separari, ut grana excussa a paleis, postea in horreis reponantur
Hieronymus
Messis multa, populorum signat multitudinem; operarii pauci, penuriam magistrorum
Remigius
Parvus enim erat numerus apostolorum ad comparationem tantarum segetum. Hortatur autem dominus suos praedicatores, idest apostolos, et eorum sequaces, ut quotidie sui numeri augmentationem exposcant; unde subdit rogate ergo dominum messis ut mittat operarios in messem suam
Chrysostomus in Matth
Latenter seipsum dominum ostendit: ipse enim est qui messis est dominus. Si enim metere misit quae apostoli non seminaverunt, manifestum est quoniam non aliena metere misit, sed ea quae ipse per prophetas seminavit. Sed cum duodecim apostoli sint operarii, dixit deprecamini dominum messis ut mittat operarios in messem suam: et tamen nullum eis adiecit, quia scilicet eos iam duodecim existentes multiplicavit, non numero adiciens, sed virtutem largiens
Remigius
Vel tunc augmentatus est quando designavit et alios septuaginta duos, et quando sunt facti multi praedicatores, spiritu sancto descendente super credentes
Chrysostomus in Matth
Ostendit autem quia magnum donum sit hoc, scilicet ut aliquis habeat virtutem decenter praedicandi, per hoc quod dicit hoc esse orandum. Commemorat autem in hoc loco verborum Ioannis de area et ventilabro et palea et frumento
Hilarius in Matth
Mystice autem, salute gentibus data, civitates omnes et castella omnia, virtute et ingressu Christi illuminantur, et omnem infirmitatem veterem languoris evadunt. Immundi autem spiritus dominante violentia vexatam et sub legis onere aegrotam plebem dominus miseretur: quia nullus adhuc eis pastor erat custodiam sancti spiritus redditurus. Erat autem doni istius copiosissimus fructus, cuius copia haurientium multitudinem vincit; nam quantumlibet assumatur a cunctis, ad largiendum tamen semper exuberat: et quia plures esse utile est per quos ministratur, rogari dominum messis iubet, ut ad capessendum quod praeparabatur donum spiritus sancti messorum copiam Deus praestet: per orationem enim hoc munus a Deo nobis effunditur
9:1
Passed over: that is, sailed across the sea of Galilee, to its western side. And came into his own city. Sedulius thinks Bethlehem is meant because he was born there. S. Jerome, with more probability, understands Nazareth, where He was brought up. The best opinion is that of S. Chrysostom, Theophylact, Maldonatus, and many others, who say, Capernaum is to be understood, in which Christ often dwelt. And (chap. iv. 13) S. Matthew says that, leaving Nazareth, Christ dwelt there. And S. Mark teaches that the healing of the paralytic, which is now to be related, look place at Capernaum. (Mark ii. 3.) As Christ ennobled Bethlehem by His birth, Nazareth by his education, Egypt by His flight, Jerusalem by His Passion, so he adorned Capernaum, by His dwelling, preaching, and working miracles there.
9:2
And, behold, they brought to him, &c. S. Mark says, the paralytic man was carried by four bearers. Learn from this to care not only for thine own salvation, but for that of thy neighbours, and that earnestly, as well because charity demands it, as because God often chastises the good as well as the bad, because the good neglect to chastise and amend the faults of the bad.
And seeing their faith, &c. The faith of those who brought the paralytic to Christ. For when they were not able to bring him into the house to Christ, they carried him up upon the roof. The roofs of the houses in Palestine are not steep, as they are in Germany, but flat, more so than they are in Italy. They uncovered the roof: that is, they broke through it, by taking away the tiles. S. Mark says, thy laid bare the roof: and thus they let down the sick man by means of ropes before Christ. All these things showed their great faith and devotion to Christ.
Their refers to those who brought him, say SS. Ambrose and Jerome. S. Chrysostom adds, that the faith of the paralytic himself is included, for through this faith he wished himself to be carried, and let down through the roof before Christ. Neither would he have heard the words, "Thy sins are forgiven thee," unless he had had faith. Moreover this faith was the faith of miracles. Learn from him that the measure of prayer is faith and hope. For what thou hopest from Christ that shalt thou obtain of Him. For the more thou enlargest the lap of thy soul by hope, the more capacious thou makest it, and the more worthy that God should fill it, according to these words in the Psalm, "Open thy mouth wide, and I will fill it." And, "I opened my mouth and drew in my breath." (Psa 119:131.) Wherefore Christ said to this man, Son, be of good cheer. "Trust that thou shalt be by Me miraculously healed, first in thy soul from sin, then in thy body from palsy. For because of sin, God has afflicted thee with this disease. Observe, this paralytic already had faith and hope in Christ as I have just shown, but Christ bids him confirm and increase his faith. Moreover, by these outward words, Be of good cheer, but more by the inward afflatus of His grace, Christ stirred up the paralytic to an act of great faith, hope, and sorrow for the sins which he had committed, and firm determination to enter upon a new and holy life, and love God above all things, that by this means he might be in a fit state to receive remission of his sins. For such are the dispositions which Scripture in other places requires, Christ, however, here and elsewhere, names and requires faith alone, and attributes salvation, more especially of the body, to faith, because faith is the prime origin and root of hope, fear, sorrow, and love of God. And faith in Christ was the thing, at that time, to be especially insisted on. The heretics, therefore, can find nothing in this passage to prove that faith only properly justifies; especially since what is here treated of is miraculous faith, which they themselves distinguish from justifying faith. I may add that Christ here speaks of the faith of the bearers as much, or more than he does of the faith of the paralytic, and their faith could not justify the sick man.
Son. For he truly is a son of God, whose sins are forgiven, says Haymo. Observe here the kindness of Christ, addressing the sick man with these most sweet words. Hence S. Jerome exclamns, "O wondrous humility. He calls this despised and feeble one, all the joints of whose limbs were loosed, Son, a man whom the priests would not deign to touch."
Thy sins are forgiven thee: Gr. α̉φέωνται, have been forgiven. This Is a Hebraism for are forgiven. S. Chrysostom observes that Christ first forgave the paralytic his sins, and then healed him, that from the calumnious remarks of the Pharisees, which he foresaw would follow upon what he had said and done, He might take occasion to prove His Divinity. This He did by a triple miracle, as an irrefragable proof, first by declaring openly their secret thoughts and murmurs against Him, secondly by healing the paralytic, thirdly by performing the miracle with this end in view, that, by it, He might demonstrate He had the power of forgiving sins. Taken, however, literally, the more patent reason was, that He might show that palsies, and other diseases often arise, not so much from natural causes, as from sin. For He forgives the sins first, and then He heals the paralytic; showing that when the cause was taken away, the effect followed. This is why it is ordered by the canon law that physicians should seek the health of a sick man's soul before that of his body. (See chap. Cum infirm. de pæniten. et remiss.) This rule is strictly observed at Rome, where physicians after the third day of illness, especially when there is peril of death, may not go near a sick person, except he forthwith cleanse his soul from sin by sacramental confession. For, as S. Basil says (Reg. 55), "Oftentimes are diseases the scourges of sins, which are sent for no other purpose than that we should amend our lives." Again, expositors collect from this passage that those who were corporeally healed by Christ were usually spiritually healed also by Him, and justified, as was the case with the paralytic. And this is consonant with Christ's liberality, that He should not bestow a half-healing, but whole and perfect salvation. For the works of God are perfect. And we must remember that Christ came into the world chiefly to bestow spiritual health. This is what he says of another paralytic, "I have made a whole man sound upon the sabbath." (Joh 7:23, Vulg.)
9:3
And, behold, certain of the scribes, &c. Within themselves. Syr., in their soul; because He takes away God's special prerogative of pardoning sin, and claims it for Himself, which would be a grave dishonour done to God, and therefore blasphemy. Thus they thought, supposing Christ was not God, but a mere man. This was their perpetual and obstinate error, which led them perpetually to persecute Him, even unto the death of the Cross. Wherefore S. Mark adds, that they said, "Who can forgive sins but God alone?" For sin is an offence against God, a violation of the Divine Majesty, so that no one can pardon it, except God Himself.
9:4
And Jesus knowing their thoughts, &c. S. Mark adds that Jesus knew in His Spirit. This was not because another revealed to Him the thoughts and blasphemies of the Scribes, as the prophets knew such things, but by Himself and His own Spirit, pervading and penetrating all things. From this the Fathers rightly prove the Divinity of Christ against the Arians. For He searches the hearts, a thing which God alone can do. Thus S. Jerome, who adds, "Even when keeping silence, He speaks. As though He said, 'By the same power and majesty by which I behold your thoughts, I am able also to forgive men their sins.'" So too S. Chrysostom and others. Whence Chrysologus says, "Receive the tokens of Christ's Divinity: behold Him come to the secret hiding-places of thy thoughts." You may say, the Scribes might have raised the following objection: "Thou, O Jesus, indeed knowest and revealest our secret thoughts, but not by Thine own Spirit, for that Thou in no way rnakest plain to us, but by the Spirit of God. Therefore Thou art a prophet and not God, that thou shouldst remit sins." I reply, if the Scribes acknowledged Jesus to be a prophet, then surely they ought to have believed that He was speaking the truth when He said that He had, of Himself, power to forgive sins, and therefore that He was God. Again, in the Old Testament, the power of remitting sins was given to none of the prophets, but it was promised to Messiah alone by the prophets. Therefore, they ought to have acknowledged that Jesus was the Messiah, and consequently God, as is plain from many passages of Scripture. Lastly, Christ by His command alone, and proper authority, both healed the paralytic, and forgave him his sins, and so in this, as in all His other miracles, He had this end in view, that He might convince them He was the Messiah that is, the Son of God, who had come in the flesh, the Saviour of the world, the Redeemer of sinners, who had been foretold by Moses and the prophets.
9:5
Whether is easier, &c. You may ask, whether of these two is absolutely the more difficult? I answer 1. It is, per se, more difficult to forgive sins than to heal a paralytic person, yea, than to create heaven and earth. And there is à priori reason for this: first, because sin, as an enemy of God, is far further away from God than a paralytic, yea, than any created thing, forasmuch as these are in themselves good: yea, further than nothingness, out of which all things were made, itself, for nothingness is only negatively and privatively opposed to entity and God; but sin is diametrically opposed and repugnant to God. For there are no contraries which are so mutually opposed as supreme goodness and supreme badness that is to say, God and sin. 2. Because remission of sins is something of a higher order than the natural order. It has to do with the supernatural order of grace. Grace is the highest communion with the Divine Nature: for by grace "we are made partakers of the divine nature," as S. Peter says (2Pe 1:4). I observe, however, secondly: on the contrary, Christ here seems to speak of remission of sins as being easier than the healing of the paralytic. This was so, because the latter was more difficult in respect of the Jews, and it was a more perilous thing besides. For he who saith, I forgive thee thy sins, cannot be convicted of falsehood, whether he remits them or not. For neither sin, nor its remission, are things that can be seen. But he who saith to a paralytic, Arise and walk, exposes both himself and his good name to great peril, if the sick man does not arise. Such a one will be convicted by all of imposture and falsehood. Just as we are accustomed to say, It is easier to write a history of Tartary than a history of Italy: because here a man might be convicted of falsehood by multitudes; but there by no one. Lastly, the healing of paralysis is a physical operation, and, physically speaking, more difficult than the remission of sins, which is, per se, a moral act, of like nature with sin itself. Jansen adds, With respect to God, both are equally easy and divine, for both are miraculous, and both require exercise of omnipotent power. Moreover, although of itself the healing of the paralytic was a less work than the remission of sins, yet Christ conclusively proves by it that He had the power of forgiving sins. Ver. 6. But that ye may know, &c. Observe the expression, Son of Man, for Christ forgave sins, not only as He was God, but in that He was man, authoritatively and meritoriously. Because His Humanity was hypostatically united to His Divinity, and subsisted in the Divine Person of the Son of God, therefore He was able to make full satisfaction for the sins of the whole world. Wherefore this primary power and authority of forgiving sins was given unto Him, next unto God, which power He is able to grant unto others likewise, such as priests, who are instituted by Him, as His ministers, that they too should forgive sins. Whence S. Thomas says (3 part. quæst. 63, art. 3), "The power of the excellence of Christ standeth in four things. 1. Because His merit, and the virtue of His Passion, operate in the sacraments. 2. Because by His Name the sacraments are sanctified. 3. Because He Himself, who gives virtue to the sacraments, had power to institute them. 4. Because the effect of the sacraments in other words, the remission of sins, and grace Christ is able to confer without the sacraments. This power is peculiar to Christ alone, quâ man; and therefore it has been communicated neither to priest nor pontiff, nor to S. Peter."
9:6
Arise, take up thy bed, &c. Rise: be sound and healed of thy palsy; and to show to the Scribes and all the people that thou art healed, take up thy bed, that now thou mayest bear that which has lately borne thee, as Sedulius says in this place, "He himself, with grateful thanks, repaid his hire." Instead of bed (lectum), Mark has grabatum. Grabatus, says Sipontius, is a narrow sort of couch on which we recline at noon, as if from carabatus, something on which we lay our head, from καρὰ, the head, and, βατὸν, passing. Whence the line of Martial "Went the three-legged grabatus, went the three-legged table."
9:7
And he arose, &c. He arose at once, for what Christ said was straightway done. And the man walked off with the bed upon his shoulders. S. Simon Stylites followed the example of this miracle of Christ, as may be seen in his Life, taken by Surius out of Theodoret. "A certain Saracen prince brought to him a paralytic domestic, and asked him to heal him. The holy man commanded him to be brought into the midst, and bade him abjure the impiety of his ancestors. After the man had done this, he asked him if he believed in the Father, the Son, and the Holy Ghost. He replied that he did believe. 'If thou believest,' said he, 'rise up.' As soon as he had arisen, he bade him take up and carry the before-named prince, who was an excessively fat man, upon his shoulders, as far as his tent. And he immediately raised him up, and carried him whither he was bidden. All the spectators were amazed at this miracle, and glorified God." In a similar manner S. Bernard, at the request of the King of France, healed a man sick of the palsy, with the sign of the Cross, and bade him take up his bed. Tropologically; by the sick man's taking up, and carrying his bed is meant, that by the just judgment of God it cometh to pass that the sinner who aforetime willingly consented to temptation, after he has repented, feels temptation against his will. For repentance truly takes away sin, but not sinful habits and depraved inclinations, which the sinner of his own will contracted and put on. Thus S. Mary of Egypt, after her conversion, felt for seventeen years the sharp goads of lust, because for so many years she had shamefully lived in lust. But when the multitudes saw it they marvelled, &c. Instead of marvelled, the Latin Vulgate has, they feared. S. Mark adds, that the multitude said, We never saw it after this fashion. S. Luke, We have seen strange things today. For this man's whole body was paralysed. S. Mark says that, he was borne of four, which shows that the palsy had affected every limb. He was a different paralytic from the one of whom S. John makes mention (Joh 5:2), who was healed in the Sheep-market at Jerusalem. That man had no one carrying him: neither did he believe, as this one did, to whom it was said, Son, be of good heer. Tropologically; paralysis is any disease of the soul whatsoever, but especially of fleshly lust, and the carelessness and indifference to spiritual things which it generates. For it so entirely prostrates the soul, that it is without power to lift itself up to virtue, to heaven, to God. Wherefore the man that labours under this disease must be carried by bearers, that is, by pastors, preachers, confessors, up upon the housetop, that is, to the desire of salvation and heavenly things; and then must be let down through the roof to the feet of Christ; and they must ask of Him by earnest prayer to heal him by His grace, and restore to him the power of motion, and the sense of spiritual things. Then when he is healed, let him give thanks to Christ his Saviour, and let him not be slothful, but let him go away to the house of his mind and conscience, and sweep it clean of vices, and adorn it with all virtuous actions. Thus ought the soul to trust in the Lord, because He alone is able to supply all her wants. She ought to arise from the sleep of sin, and the bed of depraved habits, by calling to mind into what a state she has fallen, which she doth by confession; for as he who arises, so also does he who confesses, come forth: she ought to take up her bed, which pertains to satisfaction, for when that is enjoined in confession, it is a sort of burden to be borne, for the flesh which, as a bed, gave pleasure, and as it were carried the dead soul, ought, after remission and satisfaction. to be a burden to a man, as it was to him who cried out, "O wretched man that I am! who shall deliver me from the body of this death?" So Salmeron, Jansen, Toletus, and others, expound this passage. Anagogically, understand it of the celestial glory, concerning which the Psalmist speaks, "I was glad when they said unto me, We will go into the house of the Lord." (Psa 122:1.) For, in the resurrection, the Lord will say, "Arise, that is, from death; and take up thy bed, that is, resume thy body, endowed with glorious gifts; and go into thine house, that is, into the eternal and heavenly mansion."
9:9
And as Jesus passed forth from thence, &c. Custom, in Greek, τελος, means revenue; from which telonium, the word here used by S. Matthew, means the house, or place where the sailors and merchants paid the tribute and customs dues upon their ships and merchandise. Here sat the publicans, who were the farmers and collectors of these dues. Hence the Persian version, instead of telonium has, in the house of payment; the Ethiopic has, in the forum, or market-place. Matthew was one of these publicans; whence it is probable that his house was at Capernaum, by the shore of the Sea of Galilee, at a point where the vessels touched. The Roman Senate and the people were accustomed to let the tribute which was due to them from their subjects for a stipulated sum. Jansen, in his Harmony of the Gospels, says, that persons who have carefully surveyed the Holy Land, assert that the spot where Matthew was called is still pointed out, outside of Capernaum, near the Sea. Mark and Luke say that Matthew was sitting at the telonium, because, by this word, they seem to mean not a house, but a table, on which they were counting the tribute money.
Named Matthew. Matthew names himself, both out of humility, that he might confess to the whole world that he had been a publican and a sinner, and also out of gratitude, that he might make known abroad the exceeding grace of Christ towards him, just as S. Paul does: "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief," (1Ti 1:15.)
Follow me: Whom in Capernaum thou hast heard preaching heavenly doctrine, and confirming it by many miracles, and especially by that recent healing of the paralytic. He calls Matthew, already subdued by the fame of His miracles, says Chrysostom. Observe the condescension of Christ who calls Matthew, the publican, and so a man infamous among the Jews, not only to grace but to His family and intimate friendship and Apostleship.
And he arose, &c. Note here the efficacy of Christ's vocation, and the ready obedience of Matthew. Hear what S. Jerome says about it. "Porphyry and Julian find fault in this place, either with the lying unskilfulness of the historian, or else with the folly of those persons who immediately followed the Saviour, as though they irrationally followed the first person who called them. But they do not consider that great miracles and mighty signs had preceded this calling. And there can be no doubt that the Apostles had witnessed these things before they believed. This at least is certain, the very refulgence and majesty of the hidden Divinity, which shone even in His human countenance, was able to attract to Him those who saw Him as soon as they beheld Him. For if there be in a magnet, which is but a stone, such force that it is able to attract, and join unto itself rings and straws, how much more is the Lord of all creatures able to draw unto Himself whom He will." Thus then as a magnet draws iron unto it, so did Christ draw Matthew, and by His drawing, gave him his virtues, and chiefly his exceeding love of God, zeal for souls, ardour in preaching. Listen to the account of S. Matthew's conversion, which he himself gave to S. Bridget, when praying at his tomb at Malphi: "It was my desire at the time I was a publican to defraud no man, and I wished to find out a way by which I might abandon that employment, and cleave to God alone with my whole heart. When therefore He who loved me, even Jesus Christ was preaching, His call was a flame of fire in my heart; and so sweet were His words unto my taste, that I thought no more of riches than of straws: yea, it was delightful to me to weep for joy, that my God had deigned to call one of such small account, and so great a sinner as I to His grace. And as I clave unto my Lord, His burning words became fixed in my heart, and day and night I fed upon them by meditation, as upon sweetest food."
9:10
And it came to pass as he sat at meat, &c. This was in Matthew's own house, for he is silent about his virtues, outspoken about his errors. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done. It is indeed a sign of true conversion to be anxious that others also should be converted from their sins. For good is self-diffusive, and charity instigates men to seek the salvation of other lost sinners. The office of a publican, although a just one in itself, and one that could be exercised without sin, yet, because avaricious men frequently undertook it from love of gain, who extorted unjust dues, especially from the poor, publicans were accounted infamous among the Jews, and public sinners, as public usurers are similarly accounted among Christians. There was this also, that the Jews maintained that they, as a people dedicated to God, ought not to pay tribute to the Romans, who were Gentiles and idolaters: for this was contrary to the liberty and dignity of the children of God. Thus they detested the publicans, who exacted the tribute.
Sinners are here distinguished from publican. These sinners seem to have been dissolute Jews, who cared little for the law and religion of the Jews, and lived in a heathenish manner, or who had apostatized to heathenism.
9:11
And when the Pharisees saw it, &c. These are the words, not of those who asked a question, but of those who were making an accusation. As much as to say, "Your Master Christ acts contrary to the law of God and the traditions of the Fathers. Why do you listen to Him, and follow Him? He associates with sinners. He is bringing the stain of their sins and infamy upon you."
9:12
But when Jesus heard that, &c. from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself. He saith, not to His disciples, but to the Pharisees, for He turned Himself to those from whom the complaint proceeded, as is clear from what follows. They that are whole, &c. As a physician is not infected by the diseases of those who are sick, but rather overcometh diseases, and drives them away, and therefore it is not a disgrace, but an honour to a physician to be associated with the sick, so in like manner I, who have been sent from heaven to earth by God the Father, to be a physician of sin-sick souls, am not contaminated by their sins when I associate with them, but rather heal them, which is the highest praise to Me, and the greatest benefit to them. I therefore am the Physician, not the companion of sinners.
9:13
But go ye: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea says (vi. 6), I will have mercy and not sacrifice: i.e., I prefer mercy to sacrifice, although sacrifice is the noblest act of religion. Therefore follow mercy, even as I do, that ye may save sinners. For I prefer mercy, and to have pity upon miserable sinners, rather than with you to offer victims to God. See what I have said upon Hos 6:6, where I have commented upon the dignity and surpassing excellency of mercy. Well does S. Bernard (Serm. 16 in Cant.).exclaim, "O Wisdom, with what art of healing, by wine and oil, dost Thou restore health to my soul! Thou art bravely sweet, and sweetly brave, brave for me, sweet to me. Thy name is oil poured forth, not wine. For I would not that Thou shouldst enter into judgment with Thy servant. It is oil, because thou crownest me with mercy and loving kindness. It is indeed oil; for oil floats at the top of all liquids with which it is mingled: and thus it is a lively figure of that Name which is above every name."
For I came not to call the just but sinners. So it is in the Vulgate. The Greek adds, ει̉ς μετανοίαν, to repentance. So too S. Luke, and the Arabic Version. This must be either expressed or understood. For Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, S. John, and Elizabeth, who were saints, to still greater sanctity and perfection. Hilary, Jerome, Bede, &c., take the words differently, I came not to call the righteous, that is, those who proudly, but falsely esteem and boast themselves to be righteous, when they are in very truth sinners and hypocrites, such as ye are, O ye Pharisees.
9:14
Then came to him the disciples of John, &c. Then, signifies that it was shortly afterwards. The Pharisees being, therefore, upon just grounds, refuted by Christ, here frame another accusation against Him. They suborn the disciples of John, that by the occasion of fasting, practised by them in common with themselves, they might bring it as a charge against Christ, that neither He, nor His disciples fasted. Now this particular fast to which they refer was not prescribed by the Law, for Christ and His disciples observed the fasts as well as all the other requirements of the Law: but it was a fast, either appointed by the Jewish doctors, or else voluntarily taken up by their disciples at the exhortation of the doctors. Wherefore S. Luke relates that they said, Why do the disciples of John fast oft, and make prayers, and likewise the disciples of the Pharisees, but Thine eat and drink ? It is as much as to say, "Thou wishest to be our Reformer, and a master of perfection. Why then do we fast, when Thou and Thine lead a genial life?" S. Mark speaks of the disciples of John, in connection with those of the Pharisees. This was because the Pharisees instigated John's disciples to propose this question to Christ. And this is the reason why S. Matthew in this place makes mention only of John's disciples. They therefore press Christ with the authority of John the Baptist, which was very great among the Jews, but they do it in an unwarrantable and presumptuous manner. "This was a haughty interrogation," says the Interlinear, "and full of Pharisaic pride." "Therefore," says S. Jerome, "John's disciples are to be blamed, because of their boasting about their fasting, as because of their uniting themselves to the Pharisees, whom John had condemned; also because they were calumniating Him of whom John had preached." Moreover, the disciples of John said these things out of zeal for their master, and out of envy of Christ, preferring John to Him. This may be gathered from S. John iii. 26. We may perceive a like jealousy in certain good men, even now, who busy themselves in extolling their own founder or patron above everybody else: but in this they are carnal and childish, and betray their own secret vanity and arrogance. For in thus extolling their master above others, they are really seeking to exalt themselves. Such were the Corinthians, who said, "I am of Paul, I of Cephas." Such the Apostle sharply rebukes, saying, "When there is envy and contention among you, are ye not carnal and walk as men?" (1Co 3:3.)
9:15
And Jesus saith unto them, Can the children of the bridechamber, &c. The Bridegroom is Christ, because He hath betrothed human nature, and by it the Church, unto Himself, in the Incarnation, and hath united them unto Himself by a perpetual bond of marriage. This marriage Christ hath begun by grace on earth (Mat 22:2), but He will consummate it in glory with His elect in heaven, where there shall be celebrated the endless marriage feast of the Lamb (Rev 9:7). Hence John the Baptist calls himself the friend of the Bridegroom (Joh 3:29). And Christ's disciples, hearing this, knew that He was the Bridegroom.
Children of the bridechamber. So it is in the Greek. But the Latin Vulgate has, sons of the bridegroom. The meaning of children of the bridechamher, is that they rejoice in the Bridegroom's marriage, and are accounted His familiar friends, and are admitted to His chamber and hear His secret counsels. By a similar Hebraism, they are called sons of obedience, who love obedience; sons of pride, who delight in pride.
Mourn, by catachresis, for fast, because in mourning, men fast, and fasting makes men sad; just as, on the contrary, food and wine make men jovial and cheerful. The meaning is, "It is not wonderful that My disciples do not mourn and fast whilst they are enjoying Me and My nuptials. For at a wedding, modest banquets are becoming, fasting is unbecoming. But the sons of the Servant that is, My servant John Baptist, who leads an austere life to bring men to repentance, and imposes the burdensome law of Moses upon his followers because it is still binding grief and fasting, I say, become them; for they, by means of sorrow and austere deeds of penance, are preparing the way for sinners to the joyful marriage supper of the Bridegroom, Christ. But Christ shall die, and be taken from them, and then shall His disciples mourn and fast. He alludes to the ancient custom of mourning for the dead, accompanied by fasting. Thus the Hebrews mourned for Saul, fasting seven days. Christ here intimates that novices in the faith and in religious orders must be gently and blandly treated, as being tender and but children in spirit, until they become matured in virtue, lest they should despair, or forsake the path of virtue on which they have entered. Thus S. Pachomius, who received the rule of his Order from an angel, directed novices to be instructed in it for three years, even as Christ fed His Apostles with milk, and instructed them in His school for three years. We are here reminded of that ancient good Abbot, who used to receive his guests to dine before the canonical hour for refection. When asked the reason, he said, "Fasting, my brethren, is always with me, but since I am about to send you away, I cannot have you with me always. Since, therefore, I receive Christ in you, I ought to refresh you; and when I shall have set you on your way, I shall be able, by myself, to make up for deferring my fasting." So Cassian and Sulpitius relate. Moreover, after Christ's death, the Apostles often fasted, and suffered from hunger and thirst, as S. Paul relates at length, 2 Cor. xi. So in the Life of S. Peter we read that he did severe penance, and ate only bread with olives. Hence, also, in the Eastern Church, says S. Epiphanius (Hæres. 75), Christians fast on Wednesdays and Fridays. So they still do in Greece, Poland, and Holland. In other parts of the Western Church they abstain from flesh on Fridays and Saturdays. These customs arose because on Wednesday the Bridegroom was betrayed to the Jews by Judas, on Friday He was crucified, and on Saturday He lay in the tomb. Epiphanius adds that formerly on fasting days Christians ate nothing but bread and salt, with water, and that this was enjoined by a decree of the Apostles. Tropologically, S. Jerome says, "When Christ the Bridegroom departed from us on account of sins, then especially must grief and fasting be undergone." But SS. Hilary and Ambrose say, we have Christ the Bridegroom with us, and we continually feed on His Body in the Eucharist. But those to whom the Bridegroom is not present, present, that is, by grace, such as those who are living in deadly sin, keep a perpetual fast, because they lack the Bread of Life. S. Ambrose, explaining the words of Christ, The Bridegroom shall be taken away from them, says, "No one can take Christ from thee, unless thou takest thyself away from Him."
9:16
No man putteth a piece of new cloth, &c. Note 1, for piece of cloth, the Greek has ε̉πιβλήμα, an addition, a patch. S. Augustine and Fertullian call it plagula. Others call it a little rag, what is called in Italian, un pezzo. Whence S. Francis desired his Brothers to wear patched garments, like paupers. For thus we see beggars wearing clothes made of many and divers-coloured patches, which you might reckon up to the number of a hundred. Hence they are called centos.
Of new, α̉γναφος, cloth, that is, unfulled, uncombed, uncarded cloth cloth such as is brought by the weavers to be prepared and dyed. S. Luke has, commissuram a nova vestimento, "a patch off a new garment." For such is a new and rough rag. Whence the Italians call clothes, rags. That which is put in to fill it up. The Greek and the Vulgate have, its plenitude; by which Christ means, its integrity. For if you sew a piece of new cloth on to an old garment, you will take away its integrity, so that it will no longer seem one garment but two, partly old, partly new. Note 2, the meaning of the parable is this: If an ancient garment be torn, it should be mended with the like old cloth, not with new. For if the new patch be sewed on to the old cloth, the garment is no longer whole and homogeneous, but multiform and heterogeneous, and so deformed and spoilt
And the rent is made worse, that is, than it was before, when the garment was torn; worse, because of the division of the old parts from the other old parts, by the intervention of the new patch. Therefore the rent is made worse, because what has been added to it to mend it, tears it still more. Thus it is again cut out, and so there is a still greater rent. In a similar way, Cicero said of Julius Cæsar, when he wished to decorate certain unworthy persons with Senatorial dignity, "Them he did not adorn, but brought disgrace upon the honours themselves." Note 3, the parable is connected with the matter in hand, as follows: "As no one sews a new patch on an old garment, but attaches new to new, old to old, so I, who am the most prudent Physician of souls, perceiving the ancient and ingrained habits of My disciples, as it were an old garment, and their infirmity as old bottles, do not, as yet, impose upon them hard and rigid penances and fasts, since they are not prescribed by the Law, but are voluntary, lest also the fruit of My teaching should be lost to them, and they, being moved to despair, should forsake Me and My teaching: but I am waiting until they shall be renewed by the Heavenly Spirit, whom I will send down at Pentecost, that, oldness and weakness being laid aside, they may undertake new austerities and new fasts. And this they shall do, not by compulsion, or from fear of punishment, like the Jews, but voluntarily, and out of love. For the New Law of Christ is one of liberty and love, as the Old Law was one of fear and servitude." That the Apostles, after Pentecost, kept frequent fasts, is plain from Act 13:2-3; 2Co 9:27; Act 27:9, &c. So Euthymius, Theophylact, Maldonatus, Jansen, and others explain this passage. Less appositely Tertullian, (lib. de Orat. c. 1, and lib. 3 contra Marc. c. 15) by old garments and old skins understands the Old Law, by the rough and new patch the New Law, or the Gospel. For the New Law hath reformed the Old, and as it were made it new. For precisely and adequately, by the old garment and the new, the Apostles are meant, who as yet, from their old habit of eating and living freely, were old, but were to be renewed at Pentecost by the spirit of temperance and austerity.
9:17
Neither do men put new wine, &c. Christ shows by a threefold similitude, that His disciples must not fast when He was present. 1. By the parable of the Spouse and the wedding. 2. Of the old and new garment. 3. Of the new wine, and the old bottles of skin. The sense is this: "As new wine, or must, by the violence of its fermenting spirit, and its heat, bursts the old skins, because they are worn and weak, and so there is a double loss, both of wine and skins; therefore new wine must be poured into new skins, that being strong, they may be able to bear the force of the must: so in like manner, new austerities and fasts must not be imposed as yet upon My disciples, lest their spirits should be broken, and they depart from Me. But I wait for the coming of the Holy Ghost at Pentecost." Truly, saith Horace, "Unless the vessel be clean, it will taint whatever you pour into it." So also a pure and perfect life agrees not except with a mind cleansed from vices, pure and renewed. Otherwise both the austerity and the mind itself are full of sourness and bitterness. An old proverb is similar to this parable, "A new sieve, a new peg," which Nonias quotes from Varro's Eumenides, where Zeno is said to have first hung a new sect upon a new peg, because Zeno founded at Athens a new sect of the Stoics, which he did by new reasonings and paradoxes. There is also the proverb, "A new swallow, a new spring." Whence the Rhodians, on the testimony of Theognis, by yearly public proclamation, invite the swallows in the springtime, "Come, come, O swallow, and bring us a good season and a Prosperous year."
9:18
While he spake these things, &c. A ruler, namely of the synagogue, as Luke adds, who presided over the synagogue in Capernaum. For these things took place by the shore of the sea of Galilee, near Capernaum, as is plain from Mar 5:21-22. Mark speaks of him as one of the rulers of the synagogue, for there were several rulers of the same synagogue, who taught and guided the people who assembled in it, in the same way that priests do now in churches. His name was Jairus, as Mark records. This is the same as the Hebrew Jair, meaning, that which shall be resplendent, or shall give light, from the root אור or, "he hath shone." For Jairus, as the ruler of the synagogue, illuminated the people, and taught the Law. Worshipped him, that is, fell at his feet, as Mark and Luke have it. My daughter, twelve years old, as Luke says, is even now dead, but come. Matthew, studying brevity, relates in substance what was done, rather than the exact historical sequence. For, as is plain from Mark and Luke, the child was not yet dead when her father first came to Christ and said, Come and lay thine hand upon her, and she shall live. As Christ and Jairus were going together, some one ran, and told Jairus that his daughter was dead, and that, the case being now desperate, he should come away from Christ. Then Christ, as it would seem, confirms his wavering faith, and Jairus hopefully leads Him to his house, and then, either by implication, or else in express words, asks Him to raise his daughter from death, as Matthew here relates. S. Chrysostom and Theophylact explain differently. She is dead, i.e., she is near death, for in this way those who are wretched, are wont to exaggerate their miseries, that they may more easily obtain the aid for which they seek. S. Austin (lib. 2 de Consens.,Evang. c. 28), adds, that the father by reckoning the time which his journey had taken, might suppose that she, whom he had left in her last agony, was now dead.
But come, lay thine hand. Jairus had seen, or heard of many sick who had been healed at Capernaum by the laying on of hands; and he hoped that Christ would do the same for his daughter. The faith of Jairus was less than that of the centurion, for he believed that Christ, even when absent, could heal his servant by a word.
9:19
And Jesus arose. It is probable that Christ was sitting and teaching the multitude when He rose up at the request of Jairus. Observe the readiness and promptitude of Christ to succour the afflicted. Let Christians imitate Him in this. S. Chrysostom adds, that when Christ first went with Jairus, He proceeded somewhat slowly, and conversed for some time with the woman with the issue of blood, that in the meantime the girl might die, and that there might be a manifest proof of the resurrection.
9:20
Behold, a woman, &c. She was from Cæsarea, a place called Dan, afterwards Paneas. We learn this from Eusebius (H. E. 7. 14). S. Mark relates at greater length this history of the healing of the woman. It will therefore be more convenient to speak of it in the Commentary upon his Gospel (chap. v.).
9:23
And when Jesus came, &c. Minstrels were persons who, as S. Ambrose says (in S. Luc. c. 8. 52), were hired at funerals, to chant doleful ditties, by which they moved the relations and neighbours to sobbing and tears. There were women minstrels as well as men. Jeremiah speaks of the former (Jer 9:17), "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." This was not only a Jewish custom: it was also common among the Gentiles.
Minstrels. Gr. flute-players. Theophylact says, that the ancients at the funerals of men sounded with trumpets; but at the funerals of boys and virgins played upon flutes, as in this case of the daughter of Jairus. This was done, he says, in token of their virginity.
9:24
He said, Give place, &c. The girl was really dead, as is plain from verse 18 (Mat 9:18). Christ, however, denied this, and said that she was asleep. 1. Because as S. Jerome says, to God and Himself, to whom all things live, she was not dead, and because she was to be raised again at the Judgment Day. Wherefore the dead are continually called in the Scriptures, those who sleep. 2. And better, because this girl was not dead in the sense in which the multitude thought her dead, namely, altogether and absolutely dead, as though it were not possible for her to be recalled to life, when by the extraordinary providence of God that very thing was shortly about to be done. Thus she was not so much really dead, as sleeping for a little while. Thus too, when Lazarus was dead, Christ speaks of him as sleeping. (Joh 11:11.) So Maldonatus, Jansen, and others explain. Moreover the soul of this deceased girl, like the souls of others whom Christ and His saints have raised from the dead, was not yet judged, or condemned to hell, or purgatory. But God's judgment was suspended, because it was His will to bring her back to life. S. Chrysostom adds, Christ shows by this expression that it was as easy to Him to raise the dead, as to awake men out of sleep, and therefore we should not fear death, for when He comes nigh, it is no longer death but sleep.
And they laughed him to scorn, &c. Christ, says Chrysostom, permitted this, that the girl's death might be better attested, and so the greater the belief in Him when He did raise her from death.
9:25
But when the people were put forth, he went in, with, says S. Mark, the parents of the child, and Peter, James, and John. Christ put forth the crowd, because they were not worthy, says the Interlinear, to see that which they would not believe. S. Jerome says, they were unworthy to behold the mystery of the resurrection, who had derided Him who was about to raise. Christ teaches us when we are doing some great work, to avoid multitudes and tumult, which distract the mind, that we may give the full force of our mind to our work and to prayer. Tropologically, S. Gregory says, "That the dead soul may arise, the multitude of worldly cares must be cast out of the heart." Symbolically, the Gloss says, "When the scornful deriders have been rejected, Christ enters into the minds of the elect." Anagogically, S. Hilary: "How few are the elect may be understood from the multitude being cast out."
Took her by the hand. That is, like a magistrate He laid His hand upon the corpse, as upon one who was guilty. He seizes it, and conquers it, and, as though it were a captive, He subjugates it to Himself. The Greek is ε̉κράτησε, and the word denotes the efficacy of the power and empire of Christ. He held the hand of the dead body, as though ruling and commanding it, and so mightily operating upon it as to raise it from death unto life. For by His hand He raised the body from the earth, and recalled the soul into it from the unseen world, saying to it in Syriac, Talitha cumi that is, Maid, arise. "For as the Father raiseth up the dead and quickeneth them, even so the Son giveth life to whom he will." (Joh 5:21.)
And the maid arose. Greek η̉γέρθη i.e., was roused up, and awoke. Christ raised her to life, as easily as if He were waking one who was asleep. Mark adds, And he commanded that something should be given her to eat. This was that the resurrection might be seen to be real.
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And the fame hereof... into all that land that is, into the whole of Galilee. All men spread abroad the news, and celebrated this resurrection of the maid by Christ, speaking of it as a new, unheard of, and Divine work. And in so doing they preached Christ, that He was a prophet yea, the Messiah. SS. Hilary, Ambrose, and Jerome say that these things are an allegory of the Church. The woman with the issue of blood, who received health and the salvation of her soul before the daughter of the chief of the synagogue, or the Jews, is the people of the Gentiles; for after the fulness of the Gentiles has entered into the Church, the Jews shall be converted, and saved at the end of the world. Whence the Gloss says, Jair s i.e., illuminating, or illuminated, is Moses who, beholding the Lord about to come in the flesh, prays for his daughter that is, the Synagogue, who, brought up by the Law and the Prophets, languishing in error, is dead in sins, but nevertheless is in the house that is, in the worship of God. And S. Jerome says, "Even until this day, the Synagogue lies dead, and they who seem to be teachers the Jewish Rabbin are flute-players and minstrels, singing a mournful chant; and the Jews are not a multitude of believers, but of people making a noise." Tropologically, both the woman healed of the issue of blood, and Jairus' daughter raised from the dead, denote the sinful soul, which Christ raises from the death of sin to the life of grace; but first, the friends and minstrels must be driven out that is, the depraved companions and the wicked spirits; for they soothe the soul with their ditties, and detain it in the death of sin. They make flattering suggestions. They chant that sin is not deadly, or that some indulgence must be granted to youth, that all may be atoned for by repentance when old, and so on. Thus Christ touches the soul. By His mighty power He takes her by the hand, gives her life, and raises her up from the deep of death to the summit of life. By-and-by she is bidden to walk, that is, do good works; and to eat, that is, to feed on the Eucharist, that it may strengthen and confirm her life. Only the three chief Apostles are present, that it may be signified that Christ, by the Apostles and their successors, will raise sinners from death; and that this is the prime and chief power of the Apostles, concerning which Christ saith, "Receive ye the Holy Ghost, whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." (Joh 20:23.) Lastly, Christ is recorded to have raised three dead persons only to life first, this maid of twelve years old, whom He raised immediately upon her decease. The second was the young man, the widow's son, whom He raised as he was being carried to the tomb. The third was Lazarus, whom He called out of his sepulchre, after he had lain there four days. First, the young girl denotes those who from age for young people are fervid and inexperienced or from frailness, or from infirmity, fall into sin, but very soon, being touched by God, see their fall, and easily repent, and rise again. Secondly, the young man denotes those who have fallen repeatedly into sin, and are verging upon a habit of sin. These are with more difficulty recalled to life. They need more powerful and efficacious grace. So it came to pass that Christ commanded the bearers of the young man to stand still. And touching the bier, He said in a commanding manner, Young man, I say unto thee, Arise. Thirdly, Lazarus denotes those who have grown old in sin. These are with great difficulty recalled. They need the most efficacious grace and vocation of God. And the symbol or indication of this, was Christ's groaning, weeping, and crying with a loud voice, Lazarus, come forth. Therefore Rabanus and others think that, symbolically, by the raising of the girl is meant the repentance of one who has only sinned in thought: by the young man, the repentance of those who have sinned in deed as well as in thought: by Lazarus, their repentance, who have contracted a habit and practice of sin. Lastly, Christ here teaches that secret and light sins are blotted out by secret repentance, and therefore the girl was raised in the house. But public sins need a public remedy, therefore, he recalled the young man and Lazarus to life publicly, before multitudes. And passing on from thence, i.e, from Jairus' house, two blind men, &c. These blind men had conceived the hope of recovering their sight from Christ from the many and great miracles which they had heard were done by Him. Therefore they said, have mercy upon us, pity our blindness, which is the greatest misery, and restore to us the light of the sun. We believe that Thou art the Son of David, that is, the Messiah, to whom this healing of blindness and other diseases has been promised by the Prophets. (Isa 35:5; Isa 61:1.) For Messiah had been promised to David as his Son, that He should be sprung from his posterity. Wherefore Messiah was always called by the Jews, the Son of David. Therefore these men, whose bodily eyes were blind, had sharp-sighted minds, as a certain writer exclaims, "O that darkness brighter than any light: O those most piercing eyes of blindness!"
9:28
And when he was come into the house, &c. The house, that is to say, His own, which Christ had hired at Capernaum, as I have said on chap. iv. 13. Christ did not answer the blind men as they cried unto Him in the way, and asked their sight. He put them off until He came into the house, 1. That He might prove them, and kindle their faith and desire of healing. 2. That He might teach the necessity of persevering in prayer. Believe ye, He says, that I am able to do this? He does not say, that I am about to do it, but, that I am able to do it? For faith is properly in the Omnipotence of God. This is why we say in the Creed, "I believe in God the Father Almighty, Maker of heaven and earth." This faith then gave rise to hope, insomuch that these blind men conceived the hope that what Christ was able to do, that He would do. Away then with the faith of the Innovators, by which they believe, that their sins have been forgiven to themselves in particular, for the merits of Christ, and, that they are justified, and sons of God. They believe, I say, in their own false imagination, by which they say that they most firmly believe it by Divine faith, when they only imagine it, and dream of it. For nothing can be believed, except what has been revealed by God. But it has not been revealed to thee, O Luther, that thou art justified (justum), therefore thou canst not believe it.
9:29
Then he touched their eyes, &c. Christ heals them by the touch of His hands, to manifest their saving power. "The confession of their mouth is requited by the touch of kindness," says the Gloss.
9:30
And Jesus straitly charged them. The Greek is, ε̉νεβριμήσατο, the Vulgate comminatus est: which means literally, He sharply and sternly threatened them. He did this to show His strong dislike of ostentation in His miracles, and of vain glory, and to teach us to dislike it.
9:31
But they spread abroad his fame in all that country. These blind men did not offend against the strict charge of Christ by publishing His miracle, as Calvin would have it, for they persuaded themselves that Christ had done so, not by an absolute precept, but only out of modesty, for the reason I have given. And no wonder that the blind men thought so, for the Fathers are persuaded that, Christ spoke in this sense. Hear S. Chrysostom: "To another He says, Declare the glory of God; surely He teaches that they are to be rebuked, who wish to praise us for our own sakes, but not if they do so for the glory of God." And S. Jerome says, "The Lord, because of humility, avoiding the glory of boasting, gave this command; but they, in remembrance of His grace, were not able to keep silent about His kindness."
9:32
Thy brought to him a dumb man possessed with a devil. Gr. κωφὸν, which rather means deaf than dumb, but the word, says S. Jerome, is used indifferently, in both senses, in Scripture. For they who are deaf from their birth, are usually dumb; for they who cannot hear anything, are not able to learn sounds and words, so as to speak them. For we only learn what we hear. Wherefore Christ did not require faith from this man as He did from others. So S. Chrysostom, Theophylact. Moreover, the word dumb is not to be referred to the devil, as Cajetan thinks, but to the man, as is clear from the Greek δαιμονιζόμενον. The Syriac translation makes this plain, They offered unto him a dumb man, in whom was a demon. This was a different demoniac from the one of whom Luke speaks (Luk 11:14), for of this latter Matthew speaks below (Mat 12:22). Here Christ fulfilled the prophecy of Isaiah concerning Him (Isa 35:4-6), "Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped, and the tongue of the dumb shall sing."
9:33
And when the devil was cast out, the dumb spake. From this it appears that the demon made this man deaf and dumb, who was not so naturally. He did this by hindering the use of his tongue and ears, so that, when he was cast out, the dumb man both spake and heard. How wonderful was the benignity and mercy of Christ by which He made whole a man who neither asked nor thought about it yea, who was unable either to speak or think, for he was possessed by a devil simply at the prayer of those who brought him. Verily, wheresoever there is greatest affliction, there-are most nigh the mercy and help of Christ, according to the words, "The abyss" of our misery, "calls to the abyss" of the Divine mercy. (Psa 47:7.)
The multitudes marvelled, saying, &c. Neither Moses, nor Elias, nor Isaiah, nor any other of the prophets, performed so many and so great miracles as Jesus did. Therefore He was greater than they, and so was the Messias, or Christ. They preferred Christ, says S. Chrysostom, to all others, because He quickly healed an infinite number of incurable diseases.
9:34
But the Pharisees said, He casteth out devils through the prince of the devils. As among the angels, so also among the devils, some are lower, others higher in rank, and princes, viz., those of the higher orders who fell, who were of a grander nature; for that which was theirs naturally remained in the devils after their fall. Thus those who fell of the Seraphim, the Cherubim, and the Thrones are princes among the lower orders of the Dominions, the Principalities, and the Powers; and these again are princes over the inferior fallen orders of Virtues, Archangels, and Angels. Thus even among rebel soldiers there are standard-bearers, colonels, captains. For without these an army cannot be marshalled and governed. Lucifer is the prince of all the devils, as S. Michael is of all the angels, as I have said on Apoc. xii. Observe the different dispositions of the Pharisees and the multitude. The multitude, with artless candour, magnified the miracles of Christ as done by a Divine Person, even the Messiah. But the Pharisees were envious of Christ, and had indignation against Him, and said that He was a magician, and had a familiar demon, by whose magic art He did these wonderful things. This was the awful blasphemy which Christ refutes in chap xii. 25. But now, meekly bearing and despising their charges, He proceeds in His course of doing good, and confutes their blasphemies by fresh miracles.
9:35
And Jesus went about all the cities and villages, &c. Villages, in the Vulgate, castella. Castrum is a place surrounded by walls, and is greater than a castle and less than a town, from whence the diminutive castellum means a little town. These castella, then, were forts, or small walled towns; and the meaning became extended to signify villages without walls, which the Greeks call κώμας. Christ visited not only inhabitants of cities, and those who were had in honour, but poor men and rustics dwelling in villages, and taught and healed them. Let priests and religious imitate this example of Christ. Desire not, O preacher, to hold forth in the magnificent cathedrals of great cities, for Christ taught in villages, as well as in cities, and thus He was the Catechist and Preacher, as well as the Redeemer, of the sparsely scattered and poor rustics.
9:36
But when he saw the multitudes, &c. Had compassion, the Greek is ε̉σπλαγχνίσθη, that is. pitied them from His inmost bowels. This is the same word, as to its use, as the Hebrew רחם rechem, "bowels," and so, mercifulness.
As sheep having no shepherd. There is no animal so simple, careless, improvident, so exposed to be the prey of wolves and other wild beasts, and therefore so needing a keeper, as a sheep. Christ takes notice that the Scribes and priests, did not care for the good of the people, to lead them in the way of salvation. And so they were not pastors, but shearers of the sheep, who only cared for the milk and the fleece, that is, for what profit they could make out of the people. The Scribes, says S. Chrysostom, were not so much shepherds of the sheep as wolves, for in word they taught them false and perverse doctrines, and by their example they destroyed the souls of the simple ones, especially in that they called Christ a magician, and so alienated from Him the minds of those who were well disposed to Him. The harvest truly is plenteous, &c. The harvest He calls the multitude of the people prepared to receive the Gospel, the seeds of which the Prophets had sown. Whence, as S. Austin saith, "the holy Apostles reaped among the Jews, but sowed among the Gentiles, because they delivered to them the first doctrines of the faith, as it were seed."
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Pray ye therefore the Lord of the harvest, &c., namely, that He would send you, O ye Apostles, and your co-adjutors and successors, and inspire them with the spirit of wisdom and zeal, assiduously to preach and to labour, that this so copious a harvest perish not.
The Lord of the harvest. Thus, tacitly, Christ calls Himself. As S. Chrysostom says, the Lord sent His Apostles to reap that which He Himself had sown by the Prophets. Remigius adds, The number or labourers was increased by the appointment of seventy-two other disciples. Here ends the early manhood of Christ and His Acts from His Baptism and first Passover until His second Passover. That is to say, it is the history of one year and some months. This was the thirty-first year of Christ's age.
9:1
Supra posuit miracula contra pericula corporalia; hic ponit miracula contra pericula spiritualia: et secundum hoc duo facit. Primo ostendit quomodo subvenit sibi occurrentibus; secundo quomodo inquirit quos salvet, ibi et circuibat Iesus omnes civitates et castella. Circa primum primo ponit remedium contra peccatum; secundo contra mortem, ibi haec illo loquente ad eos et cetera. Circa primum primo ponit remedium contra peccatum remittendo; secundo peccatores ad se trahendo, ibi et factum est discumbente eo in domo et cetera. Et primo ponit quaedam praeambula ad beneficium; secundo ponit beneficium ipsum, ibi ut autem sciatis et cetera. Et primo ponitur locus; secundo devotio offerentium, ibi et ecce offerebant ei paralyticum. Dicit ergo ascendens Iesus in naviculam transfretavit. Et continuatur haec pars, quia rogabant eum ut ab eis discederet, ideo ascendit navem. Unde dat intelligere quod si dicant aliqui, recede a nobis, viam mandatorum tuorum nolumus, Iob XXI, v. 14, statim recedit; unde ascendit in naviculam. Haec navicula significat crucem, vel Ecclesiam. Et venit in civitatem suam, scilicet in civitatem gentium, quae sibi datae sunt. Unde in Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Sed est quaestio, quare Marcus et Lucas dicunt istud esse factum in Capharnaum; hic vero habetur quod in Nazareth, quae erat civitas sua. Dicendum quod quaedam erat civitas Christi ratione nativitatis: et haec erat Bethlehem; quaedam ratione educationis; et haec erat Nazareth; quaedam ratione conversationis et operationis miraculorum: et sic Capharnaum. Ideo bene dicitur in civitatem suam. Unde dicitur Lc. IV, 23: quanta audivimus facta in Capharnaum, fac et hic in patria tua. Augustinus aliter solvit, quia Capharnaum inter alias civitates Galilaeae erat magis famosa: unde erat quasi metropolis. Et sicut si aliquis esset de aliqua villa iuxta Parisius diceretur quod esset de Parisius propter notitiam loci; sic dominus, quia erat de finibus Capharnaum, dicebatur inde esse. Vel aliter, quia praetermittunt aliquid Evangelistae, unde aliquid potest addi, quod videlicet transivit per Nazareth, et venit in Capharnaum: et tunc obtulerunt ei.
9:2
Ecce offerebant ei paralyticum. Hic tangitur devotio offerentium: unde in Marco tangitur, quod quia non poterant transire, posuerunt per tegulas. Iste paralyticus significat peccatorem in peccato iacentem; unde sicut non potest paralyticus se movere, sic nec iste. Illi autem qui portant eum, sunt illi qui suis monitionibus portant eum ad Deum. Videns autem Iesus fidem illorum et cetera. Ponit beneficium: ubi possumus tria videre. Primo quid movit Iesum; secundo quid sit quod requiritur; tertio disceptationem contra beneficium. Curat aliquando dominus aliquem propter fidem suam, aliquando propter preces suas, et aliorum. Videns ergo fidem illorum dixit, unde dicitur Mc. XI, 24: quicquid orantes petitis, credite quia accipietis, et fiet vobis. Confide, fili. Quid ergo requiritur? Fides; Ps. CXXIV, 1: qui confidunt in domino sicut mons Sion; non commovebitur in aeternum qui habitat in Ierusalem. Et Act. XV, 9: fide purificans corda eorum. Remittuntur tibi peccata tua. Hic tangitur beneficium. Sed quid est quod iste petebat? Sanitatem corporis, et dominus dat sanitatem animae. Ratio est, quia peccatum erat causa aegritudinis, sicut in Ps. XV, 4: propter iniquitates eorum multiplicatae sunt infirmitates eorum. Unde fecit Deus sicut bonus medicus qui causam curat. Deinde ponit disceptationem contra beneficium, ibi et cum cognovisset Iesus cogitationes eorum et cetera.
9:3
Dicit ergo ecce quidam de Scribis dicebant intra se: hic blasphemat. Et quare mirabantur? Quia videbant hominem, et non videbant Deum; solius autem Dei est dimittere peccata: ideo dicebant eum blasphemum, iuxta illud Iob XXXIV, 18: qui dicit regi apostata, qui vocat duces impios et cetera.
9:4
Et cum vidisset Iesus cogitationes eorum, dixit: ut quid cogitatis mala in cordibus vestris? Hic confutat eos tripliciter: sua cognitione, verbo et facto; cognitione, quia sicut soli Deo pertinet dimittere peccata, sic cognoscere secreta cordis; Ps. VII, 10: scrutans corda et renes Deus. Cum vidisset, quia solus scit cogitationes hominum. Et primo reprehendit eorum nequitiam, ut quid cogitatis mala in cordibus vestris? Quia blasphemum eum dicebant; Is. I, 16: auferte mala de cogitationibus vestris.
9:5
Quid est facilius et cetera. Hic ponit confutationem. Sed videtur male arguere dominus, quia arguit a minori affirmando: facilius enim videtur sanare corpus, quam sanare animam. Sed exponit sic Hieronymus: facilius est dicere quam facere; verum quantum ad factum, fortius est animam quam corpus sanare; sed quantum ad potestatem, eadem est potestas utrobique. Sed si ad dictum referatur, videmus quod mendaces cito mentiuntur, ubi non possunt deprehendi: in his enim quae apparent, deprehendi possunt, sed non in his quae latent. Unde in his audacter loquuntur ubi deprehendi non possunt. Facilius est ergo dicere, si non possitis cognoscere. Ideo ut autem sciatis quia filius hominis habet potestatem in terra dimittendi peccata. Ostendit facto. Et primo ponitur finis operationis; secundo modus; tertio efficientia. Unde dicit. Et propter hoc ut sciatis quia filius hominis habet potestatem in terra dimittendi peccata; tunc ait paralytico: surge, tolle lectum tuum, et vade in domum tuam. Per hoc manifestat se Deum. Supra I, 21. Ipse enim est qui salvum faciet populum suum a peccatis eorum.
9:6
Dicit quod filius hominis, et dicit in terra, et elidit duplicem errorem, scilicet Nestorii et Photini. Dicebat Nestorius quod filius hominis, et filius Dei erant duo supposita: nec poterat dici de uno quod dicitur de altero; unde non poterat dici: iste puer creavit stellas. Ideo dicit hominis; quia Dei est dimittere peccata. Item contra Photinum, qui dicebat, quod Christus acceperat initium de virgine Maria, et merito acquisivit divinitatem: et nitebatur super illud infra XXVIII, 18: et data est mihi omnis potestas in caelo et in terra; ideo dicit in terra. Unde Baruch III, 38 dicitur: post haec in terris visus est, et cum hominibus conversatus est. Habet potestatem. Videtur quod per hoc non ostendatur, quia etiam ipsi apostoli habebant potestatem. Sed dicendum quod ipsi habebant per viam administrationis, non auctoritatis. Hoc autem quod dicitur ut autem sciatis etc. dupliciter potest legi: vel ut sint verba Evangelistae, et ita fuit narratoria; vel sint verba Christi dicentis ut sciatis etc., et sic oratio est imperfecta, quia ipsi dubitabant. Ideo, ut sciatis quia ego habeo potestatem dimittendi peccata, ait paralytico: surge et cetera. Unde verbo curavit, quod proprium est Dei, iuxta illud Ps. XXXII, 9: dixit, et facta sunt. Tria habebat infirmus: iacebat in lecto, portabatur ab aliis, ire non poterat. Quia ergo iacebat dixit surge; quia portabatur, praecepit ut portaret tolle lectum tuum; quia ire non poterat, dixit et ambula, Dei enim perfecta sunt opera, Deut. XXXII, 4. Similiter peccatori in peccato iacenti dicitur surge, a peccato per contritionem; tolle lectum, per satisfactionem; Michaeae VIII, 9: iram domini portabo, quia peccavi ei. Et vade in domum tuam, in domum aeternitatis, vel in conscientiam propriam; Sap. VIII, 16: intrans in domum meam conquiescam in illa.
9:7
Sequitur executio surrexit, et abiit. Videntes autem turbae, non Scribae, quia isti dedignabantur, timuerunt; Hab. III, 2: domine, audivi auditum tuum, et timui. Sed quo timore? Quia glorificaverunt Deum, quia omnia in Deum retulerunt; Ps. CXIII, 1: non nobis, domine, non nobis, sed nomini tuo da gloriam.
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Qui dedit potestatem talem hominibus. Unde isti non contemnunt, sicut Scribae. Sed quia dicitur hominibus, ideo Hilarius exponit: qui dedit talem potestatem hominibus ut fiant filii Dei, ut in Io. I, 12: dedit eis potestatem filios Dei fieri.
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Hic ponitur, primo, conversio peccatorum; secundo disceptatio Pharisaeorum, ibi et videntes Pharisaei dicebant discipulis eius. Et primo dicit, qualiter quemdam vocavit ad discipulatum; secundo quomodo multos ad familiaritatem, ibi et factum est discumbente eo in domo et cetera. Dicit ergo cum transiret inde Iesus. Quare transivit? Quia insidiabantur ei, ideo nolebat turbas, ut dicitur Eccli. VIII, 13: non incendas carbones peccatorum. Vidit hominem, vere hominem, quia peccatorem; Ps. LXXXI, 7: vos autem sicut homines moriemini, et sicut unus de principibus cadetis. Sedentem in telonio, telonio vectigalium. Unde erat locus ubi vectigalia recipiebantur: unde erat in quodam statu ubi vix homo vivere potest sine peccato. Matthaeum nomine. Alii appellant eum levi, ad servandum honorem eius, ut non noscatur ille esse peccator; sed ipse vocat se Matthaeum, quia iustus in principio accusator est sui, dans intelligere quod dominus non est acceptator personarum. Et dixit ei: sequere me. Et hoc magnum est quod moveat dominus ad sequelam. Et surgens secutus est eum. Unde potuit dicere illud Iob XXIII, 11: vestigia eius secutus est pes meus, viam eius custodivi, et non declinavi ab ea. Sed obiicitur, quod hoc non potest esse quod ad unum verbum iste secutus est eum. Et dicendum quod fama Iesu ita divulgata erat, quod iam beatum se reputabat qui sequebatur eum; ideo ad unum verbum iste secutus est eum. Unde ostenditur obedientia, quia statim secutus est eum. Sed quare non statim vocavit a principio? Dicendum quod iste sapiens erat sapientia saeculi. Tardavit autem dominus vocare eum, donec miracula provocarent. Vel dicendum quod istud dictum est per reiterationem, quia iste fuit in praedicatione domini in monte. Sed quare ergo sic ponit Matthaeus? Dico ratione humilitatis: quia enim miraculum reputavit vocationem eius, ideo inter miracula recitavit. Sed quare plus fit mentio de vocatione Petri, et Andreae, et Matthaei, quam aliorum? Dicendum quod inter viliores homines fuerunt piscatores. Item inter peccatores, illi maxime qui vectigal recipiebant. Et ideo specialiter fit mentio, ad cognoscendum quod Deus non est personarum acceptator. Sequitur et factum est, eo discumbente in domo, ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius. Hic tangitur quomodo multos vocavit ad familiaritatem. Unde dicit et factum est et cetera. Alii dicunt quod fecit ei convivium; iste vero tacet. Et verum est quod fecit; unde invitavit multos, ut ad Deum traherentur, quia cortina cortinam trahit, Ex. XXXVI. Unde signum est quod aliquis firmiter conversus est ad dominum, quando alios trahit, quos magis diligit.
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Unde dicit, quod multi publicani discumbebant et peccatores cum Iesu, quia, si quis aperuerit mihi, intrabo, et caenabo cum eo, et ipse mecum, Apoc. III, 20. Et videntes Pharisaei et cetera. Dictum est qualiter dominus peccatores invitat ad sequelam, et ad convivium recipit; hic ponitur disceptatio: primo de societate; secundo de convivio, ibi tunc accesserunt ad eum discipuli Ioannis. Circa primum primo ponitur quaestio; secundo responsio, ibi ait Iesus et cetera.
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Dicit ergo et videntes Pharisaei dicebant discipulis eius. Notandum quod isti Pharisaei erant malitiosi; unde volebant schisma ponere inter discipulos et Iesum; unde discipulis Iesum accusabant, et discipulos Iesu. Unde volentes erga discipulos accusare Iesum, dicunt quare cum publicanis et peccatoribus manducat magister vester? Isti sunt de numero illorum de quibus habetur Prov. VI, 16: sex sunt quae odit dominus, et septimum detestatur anima eius, scilicet qui seminat inter fratres discordias. Sed quaeritur quare Lucas dicit istud esse dictum de discipulis. Et respondet Augustinus, quod eadem est sententia utrobique, licet verba differant, quia totum imputabant doctrinae magistri: unde Lucas refert ad verba, sed Matthaeus ad sententiam. Sed videtur quod isti recte arguebant, quia sunt vitanda peccatorum consortia. Sed notandum, quod aliquando sunt vitanda peccatorum consortia propter superbiam et contemptum, ut isti sicut habetur Is. LXV, 5: non appropinques mihi, quia immundus es. Alii vero vitant consortia propter peccatorum utilitatem, ut erubescant, et sic convertantur; et sic ut dicit Paulus I ad Cor. VI, 5: ad verecundiam vestram dico, sic non est inter vos sapiens quisquam. Item aliquis vitat propter cautelam sui timens ne pervertatur; Eccli. XIII, v. 1: qui tangit picem, coinquinabitur ab ea. Et in Ps. XVII, 27: cum perverso perverteris. E contrario similiter aliqui commorantur cum peccatoribus ad sui probationem: unde tentatio est sui probatio, ut habetur Eccli. XXVII, 6: et II Petri II, 8: aspectu enim et auditu iustus erat habitans apud eos. Et Cant. II, 2: sicut lilium inter spinas, sic amica mea inter filias. Et ibi dicit Glossa: non fuit bonus, qui malos tolerare non potuit. Item aliqui inter malos commorantur propter conversionem, ut Paulus dicit I Cor. IX, 19: omnibus omnia factus sum, ut omnes lucrifacerem. Sed differentia est, quia peccatoribus perseverantibus et poenitere nolentibus non oportet communicare; de illis vero, de quibus speratur, distinguendum est ex parte illius qui habitat, quia aut est firmus, aut infirmus: si infirmus, habitare cum eis non debet; si firmus, competens est ut cum eis habitet, ut eos ad Deum convertat. Item Iesus medicus erat certus; ideo cum esset cum eis, periculum non timebat; ideo et cetera. Sed sequitur Iesu responsio. Et ponit rationes tres. Primo ex similitudine dicit at Iesus audiens dixit: non est opus valentibus medicus. Et vocat se dominus medicum: et bene; Ps.
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CII, 3: qui sanat omnes infirmitates tuas, scilicet tam animae, quam corporis; ideo tangit infirmitates et animae, et corporis; unde dicit non est opus valentibus medicus et cetera. Valentes dicuntur qui ex superbia reputant se valere, de quibus Apoc. III, 17 dicitur: dicis: dives sum, et locupletatus, et nullius egeo, et nescis, quia tu es miser, et miserabilis, pauper, caecus, et nudus. Et talibus non est opus medicus, sed male habentibus, idest peccatum recognoscentibus: sicut dicebat David, Ps. l, v. 5: iniquitatem meam ego cognosco et cetera.
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Secundo inducit auctoritatem dicens euntes autem discite quid est; quasi dicat: vos non intelligitis Scripturas, sed ite, et discite quid est, misericordiam volo, et non sacrificium. Hoc scribitur Osee VI, 6. Et dupliciter exponitur. Primo ita quod intelligatur unum alii praeferri, quia magis volo misericordiam quam iudicium: unde praefertur sacrificium sacrificio. Sacrificium est agnus, item misericordia: talibus enim hostiis miseretur Deus. Quid ergo istorum melius? Prov. XXI, 3: facere misericordiam et iudicium magis placet Deo quam victimae. Vel ita quod unum approbetur, reliquum vero reprobetur; misericordiam volo, sed non sacrificium, quod facitis. Unde Is. I, 15: holocausta nolui, quia manus vestrae sanguine plenae sunt. Vel aliter. Misericordiam volo, et non sacrificium. Illud enim dicitur aliquis velle, quod vult propter se, et non propter aliud, sicut si medicus diceret: volo sanitatem; et sic in operibus quae offerimus Deo, quaedam offerimus propter se, ut diligere Deum et proximum; alia vero propter ista; Michaeae c. VI, 8: indicabo tibi, homo, quid sit bonum, et quid dominus requirat a te. Utique facere iudicium, et diligere misericordiam. Tertio inducit dominus aliam rationem ex suo officio, ut si aliquis legatus missus esset, et uteretur suo officio, si prohiberetur ab alio, diceret: stultus es, quia prohibes quod ad me pertinet. Venerat dominus ad salvandum peccatores; unde dictum est: et vocabis nomen eius Iesum: hic enim salvum faciet populum suum a peccatis eorum. Et ideo dicit non veni vocare iustos, sed peccatores. Lucas addit, ad poenitentiam. Et iusta est haec additio, quia non venit vocare peccatores, ut remanerent in peccatis, sed ut amoveantur ab eis. Sed potest quaeri de iustis, quia nullus iustus, nisi solus Deus, quia omnes sumus peccatores. Item videtur falsum quod dicit, quia Ioannes iustus fuit, Simeon iustus, Zacharias iustus; et tamen eos vocavit. Dicendum quod distinguendum est de iustitia; quia iustus aliquis dicitur qui peccato non est obnoxius; et sic non est iustus quisquam, quia omnes vel mortali, vel veniali, vel originali sunt obnoxii, saltem quantum ad reatum; et istud penitus delevit, quia, Io. V, v. 40, ipse venit ut vitam habeant. Unde non venit vocare iustos, inquantum iustos, sed inquantum peccatores. Item dicitur iustus, qui non est obnoxius peccato mortali: unde non veni vocare iustos ad poenitentiam, sed ad maiorem iustitiam. Vel sic. Non veni vocare iustos, idest qui de sua iustitia confidunt sed peccatores, qui poenitent ignorantes suam iustitiam.
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Hic ponitur quaestio de convivio: et sequitur responsio, ibi et ait Iesus. Sed tunc est hic quaestio litteralis, quare Mc. II, 18 et Lc. V, 29 videtur quod ab aliis facta fuerit quaestio: ubi dicitur Mc. II, 18: quare discipuli Ioannis et Pharisaeorum ieiunant, tui autem discipuli non ieiunant? Ergo discipuli non dixerunt. Augustinus solvit. Ita erat quod Pharisaei insidiabantur Christo: unde aliquando secum Herodianos traxerunt, modo vero assumpserunt discipulos Ioannis. Unde potuit et ab aliis, et a discipulis peti. Sed unde hoc quod ieiunabant? Respondetur hic ex traditionibus suis, vel ex lege, sicut habetur quod in die propitiationis tenebantur ieiunare. Et Zac. VIII, 19: ieiunium quarti, et ieiunium quinti, et ieiunium septimi, et ieiunium decimi erit domui Iuda in gaudium, et laetitiam, et in solemnitates praeclaras. Item discipuli Ioannis ieiunabant exemplo magistri sui, qui magnae fuit austeritatis; discipuli vero Christi non ieiunabant. Et ait illis Iesus. Hic respondet Iesus, et subtiliter. Primo assignat causam a parte sua, deinde a parte discipulorum. Circa primum duo facit. Primo determinat tempus epulandi; secundo ieiunandi, ibi venient autem dies cum auferetur ab eis sponsus; et tunc ieiunabunt.
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Dicit ergo numquid possunt filii sponsi lugere quamdiu cum illis est sponsus? Ubi iste dicit lugere, alius dicit ieiunare; licet enim ieiunium quamdam habeat laetitiam spiritualem, tamen, ut habetur Hebr. XII, 11, omnis disciplina in praesenti quidem videtur esse non gaudii, sed moeroris. Unde est ieiunium spiritualis laetitiae, ut habetur Dan. IX, v. 3: posui faciem meam ad dominum Deum meum deprecari, et rogare in ieiunio, sacco et cinere. Item est luctuosum et afflictionis, ut quando propter dolores. Respondet dominus de utroque. Sponsus Christus enim est: qui habet sponsam sponsus est. Ipse enim est sponsus totalis Ecclesiae, et primordium. Aliud habuit primordium lex vetus, et aliud lex nova; lex enim vetus primordium habuit in timore; lex nova in amore; unde Rom. VIII, 15: non enim accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum Dei. Et Hebr. XII, 22: accessistis ad montem Sion, et civitatem Dei viventis Ierusalem. Quia igitur primordium novae legis fuit in amore, ideo discipulos suos nutrire debuit in amore quodam: ideo se sponsum nominat, et discipulos filios, quia ista sunt nomina amoris. Unde bonum est quod conservem eos; et ideo nolo aliquid grave eis imponere ne abhorreant, et sic retrocedant. Et ideo qui in religionibus sunt novi, non sunt gravandi. Unde Ambrosius in Lib. de Simil. reprehendit eos qui novitios graviter onerant. Et hoc est quod Christus dicit: numquid possunt filii sponsi lugere? etc., quasi dicat: non oportet quod ieiunent, sed magis in quadam dulcedine vivere et amore; ut sic legem meam recipiant in amore, ut habetur ad Rom. VI, 4: quomodo surrexit Christus a mortuis per gloriam patris, ita et nos in novitate vitae ambulemus. Unde a Pascha usque ad Pentecosten non fiunt ieiunia, quia tunc recolit Ecclesia novitatem legis. Venient autem dies et cetera. Et hoc ad litteram. Venient dies, quando scilicet vobis procurantibus auferetur ab eis sponsus; et tunc ieiunabunt. Et hoc praedixit eis dicens, Io. XVI, 20: vos plorabitis, mundus autem gaudebit. Illi enim qui ante Christum fuerunt, desideraverunt Christi praesentiam, ut Abraham, et Isaias, et alii prophetae. Item post mortem eius desiderata fuit ab apostolis: unde Petrus quasi in continuo dolore erat propter absentiam Christi; et Paulus dicebat, cupio dissolvi, et esse cum Christo. Unde tunc erat tempus ieiunandi. Alia ratio quare in praesentia non tenentur ieiunare, quia ieiunium eligendum est inquantum castigat carnem, ne contra spiritum invalescat; sed cum erat praesens, custodiebat eos ab excessu; ideo non oportebat eos ieiunare; unde in Io. XVII, 12: pater, cum eram cum eis, conservabam eos. Sed Ioannes Baptista non habebat hanc virtutem, ideo ieiunare debebant eius discipuli. Sed quando Christus ablatus fuit, eos oportuit ieiunare. Unde Paulus dicit I Cor. IX, 27: castigo corpus meum et in servitutem redigo et cetera.
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Nemo autem mittit commissuram panni rudis in vestimentum vetus. Hic ponit aliam rationem a parte discipulorum, et ponit duo exempla. Unum secundum Augustinum, aliud secundum Hieronymum. Unde secundum Augustinum vult dicere: dictum est quod in praesentia Christi non debebant ieiunare discipuli, nec etiam ex conditione sua, quia imperfectis gravia iniungi non debent. Igitur cum isti sint imperfecti, eis ieiunium iniungi non debet. Ut istud ergo significet, tangit sub metaphora panni et vini. Quia iustitia consistit in operibus exterioribus, et in novitate affectionis, ideo duo exempla ponit. Dicit ergo nemo mittit etc., ut si vellet iungere novum pannum, non ponet commissuram, idest depetiaturam, panni rudis, idest novi in vestimentum vetus, quia tolleret eius pulchritudinem; sic si aliquis imperfectus habet aliquam consuetudinem vitae suae, si vis imponere ei aliud iugum, recedit ab eo quod consueverat, et efficitur peior scissura, ut habetur infra. Neque mittunt vinum novum in utres veteres. Ponit hic aliud exemplum de vino; quasi dicat: discipuli mei sunt quasi utres veteres. Vinum novum est lex nova ratione novitatis: unde cum recepissent spiritum sanctum, dixerunt eos musto madere, Act. II, v. 13.
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Unde neque mittunt vinum novum in utres veteres: alioquin rumpuntur utres. Unde si homini veteri, qui aliquando habet aliquam consuetudinem, imponis novum vivendi modum, rumpitur cor per intolerantiam. Item effunditur vinum, idest non custoditur, et utres pereunt: quia conculcaverunt mandata Dei; et ideo pereunt. Sed vinum novum in utres novos mittunt, doctrinam spiritualem innovans per affectum, ut dicit apostolus I Cor. c. II, 13: spiritualibus spiritualia comparantes. Prov. II, 10: si introierit sapientia cor tuum, et scientia animae tuae placuerit, custodiet te, et prudentia servabit te, ut eruaris a via mala, et ab homine qui perversa loquitur et cetera. Hieronymus aliter exponit: quia institutum Pharisaeorum vocat vestimentum vetus, novum doctrinam evangelicam; quasi dicat, non est bonum ut servent documenta vestra, quia sic facerent scissuras veteres, et sic novam doctrinam recipere non possent, sicut videmus quod facilius recipit doctrinam suam, qui non est imbutus contraria doctrina, quam qui est imbutus. Et ideo non est bonum quod vestra imbuantur doctrina.
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Posuit miracula quibus adhibentur remedia contra pericula peccati, hic ponit illa quibus adhibentur remedia contra pericula mortis. Et dividitur in partes duas: quia primo narrat quo modo vitam restituit; secundo, quomodo opera vitae, ibi et transeunte inde Iesu. Circa primum primo ponitur invitatio ad miraculum peragendum; secundo indicium, ibi et ecce mulier etc.; tertio miraculi praeparatio, ibi et cum eiecta esset turba. Circa primum quatuor facit. Primo describitur tempus invitationis; secundo persona invitans; tertio invitatio; quarto admissio invitationis. Dicit ergo haec illo loquente, scilicet in domo Matthaei. Sed est obiectio: quia Marcus et Lucas alio ordine recitant, scilicet quod iste accessit ad Iesum postquam transfretaverat. Augustinus solvit quod quando ponitur in Evangelistis aliquid ad tempus pertinens, si statim ponitur, repraesentatur tunc ordo historiae; et ideo cum dicitur hic haec eo loquente, significatur ordo historiae; sed in Marco et Luca refertur ad ordinem memoriae suae. Vel potest dici quod fuit aliquis locus medius ubi istud accidit. Aliquando enim non dicunt utrum statim, post, vel quando factum quid sit. Sequitur ecce princeps. Hic ponitur persona invitans, scilicet princeps synagogae, et dicitur Iairus illuminans vel illuminatus. In Gen. XXIII, 6: princeps Dei est apud nos. Sequitur invitatio: et duo facit. Primo exhibuit reverentiam, quia personaliter accessit. Item adoravit. Item potestatem confitetur, quia dicit domine. Iste princeps significat antiquos patres, quia isti accesserunt per desiderium, et credentes Christum venturum adoraverunt; Ps. CXXXI, 7: adorabimus in loco ubi steterunt pedes eius. Item confitebantur. Scitote quoniam dominus ipse est Deus. Ps. XCIX, 3. Sequitur periculum filia mea modo defuncta est. Contrarium habetur in Luca VIII, 41 et in Marco V, 22 quia ibi dicitur: filia mea in extremis est. Et cum essent in via occurrerunt ei famuli, et cetera. Solvit Augustinus: quia quando iste Iairus recessit, iam erat in extremis, et credebat quod eam non inveniret vivam; ideo magis petebat ut veniret, et resuscitaret eam, quam ut curaret; unde dicit filia mea modo defuncta est etc., quasi dicat: credo quod iam mortua sit. Alii igitur dixerunt secundum quod fuit; sed Matthaeus ad intentionem retulit. Ideo Augustinus dat bonum documentum, quod non est necessarium quod eadem verba referantur; sed sufficit quod solum intentio dicatur. Sed quare dixerunt famuli: noli vexare magistrum? Videtur hoc fuisse incredulitatis. Dicendum quod hoc verum esset, si hoc dicerent ex intentione domini; sed ipsi nesciebant eius intentionem. Chrysostomus sic exponit: consuetudo est aliquorum quando volunt movere ad pietatem, quod exaggerant malum; ideo ut magis moveret eum, dixit defuncta est. Ista filia est synagoga, quae filia est principis, scilicet Moysi, quae mortua est per infidelitatem; Luc. XIX, 42: nunc autem abscondita est ab oculis tuis et cetera. Sed videtur esse in isto fides infidelitati coniuncta, quia quod credebat quod resuscitaret erat fidei; sed quod credebat quod absens non posset, hoc erat infidelitatis. Unde iste videtur similis Naaman, qui dixit: putabam quod egrederetur ad me, et stans invocaret nomen domini Dei sui, et tangeret manu sua locum leprae, et curaret me et cetera. IV Reg. V, 11. Sed veni, impone manum tuam super eam, et vivet. Mystice hic significatur appetitus patrum de venturo Christo; unde dicebant: veni, impone manum tuam, idest Christum, ut in Ps. CXLIII, 7: emitte manum tuam de alto.
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Et surgens Iesus secutus est eum. Surgens, scilicet a prandio. Hic habetur documentum misericordiae Christi, quia ad petitionem illius statim ivit, ut habetur Is. XXX, v. 19: statim ut audierit, respondit tibi dominus. Item dat exemplum praelatis de sollicitudine, quod statim solliciti sint ad subveniendum peccatis. Item dat documentum obediendi, quia discipulos secum duxit, ut habetur Hebr. XIII, 17: obedite praepositis vestris. Sed non duxit Matthaeum, quia adhuc infirmus erat. Et ecce mulier. Dat exemplum virtutis: et tria facit. Primo describitur eius infirmitas; secundum commendatio mulieris, ibi dicebat enim intra se etc.; tertio benignitas Christi sanantis, ibi at Iesus conversus et cetera.
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Dicit ergo et ecce mulier. Ut habetur Lev. XII, mulier quae patiebatur fluxum sanguinis, immunda erat, et non habitabat cum hominibus; ideo non accessit in domo, sed in via. Et haec significat gentilitatem, quae ingressa est in plenitudinem Iudaeorum, ut habetur ad Rom. XI, 25: caecitas ex parte contigit in Israel, donec plenitudo gentium intraret. Haec, scilicet synagoga, habet fluxum sanguinis, scilicet errorem immolatitii sanguinis. Vel potest retorqueri ad peccata carnalia; unde caro et sanguis regnum Dei non possidebunt, I Cor. XV, 50. Haec mulier patiebatur duodecim annis, et filia principis erat duodecim annorum; unde haec incepit pati, quando filia principis nata fuit. Accessit retro et tetigit fimbriam vestimenti eius. Hic ponitur commendatio ipsius mulieris ex ipsius humilitate, et ex fide quae maxima est ad impetrandum. Accessit, et tetigit fimbriam a retro. Quare a retro? Quia immunda reputabatur; unde quicquid tangebat, immundum erat secundum legem, ideo timebat ne repudiaret eam. Item non est ausa tangere nisi fimbriam. Praecipiebatur in lege quod in quatuor angulis vestis portarent fimbrias, et ibi habebant tympana ad memoriam mandatorum Dei, et ut sic ab aliis dignoscerentur; et hanc vestem Christus habebat. Mystice hoc significat gentilitatem, quae accessit per fidem. Sed retro, quia non ipso vivente. Item tetigit vestimentum, scilicet humanitatem, et solum fimbriam, quia per apostolos tantum.
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Dicebat enim intra se: si tetigero tantum vestimentum eius, salva ero. Hilarius dicit: multa est virtus Christi, quia non solum in anima, sed ex anima in corpus, et ex corpore in vestes redundat. Et sic omnia quae tetigerunt Christi corpus, habere debemus in reverentiam; Ps. CXXXII, 2: sicut unguentum in capite quod descendit in barbam, barbam Aaron, quod descendit in oram vestimenti eius et cetera. Quod descendit in barbam, idest divinitas in carnes: et in oram vestimenti, idest in apostolos. Salva ero. Sic si fecerimus, et ei adhaeserimus, salvi erimus. Omnis enim qui invocaverit nomen domini, salvus erit. At Iesus conversus, et videns eam, dixit: confide, filia. Hic ponitur Christi benignitas. Et primo ostenditur facto, quia conversus ad eam. Et quare? Ne diffideret: quia enim furtive accesserat, non credebat quia converteretur ad eam. Item ut traheretur ad exemplum fides istius. Item ut se Deum ostenderet: unde conversus est conversione misericordiae, et vidit eam oculo pietatis; Zach. I, v. 3: convertimini ad me, et ego convertar ad vos. Item ostenditur eius benignitas verbo, cum dicit confide: quia timens accessit, ideo blande eam alloquitur; Is. XXX, 15: si revertimini, et quiescatis, salvi eritis. Item vocat eam filiam, ne diffidat; Io. I, 12: dedit eis potestatem filios Dei fieri. Item dat spem fides tua te salvam fecit. Unde nostra salus ex fide est, ut habetur ad Rom. III.
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Et sequitur effectus et salva facta est mulier ex illa hora; et non ex hora qua Christus dixit, sed ex hora qua tetigit.
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Et cum venisset Iesus in domum principis, et vidisset tibicines et cetera. Hic ponitur resuscitatio: et quatuor facit. Primo mortis indicia describuntur; secundo datur spes, ibi recedite etc.; tertio ponitur resuscitatio; quarto ponitur effectus; dicit ergo cum venisset (...) et vidisset et cetera. Et quare venerunt tibicines? Turba venit sicut solet fieri etiam de mortuis modo; sed tibicines, quia fuit consuetudo quod veniebant tibicines, et cantabant lugubria, ut alios excitarent ad fletum, ut habetur Ier. IX, 17: contemplamini, et vocate lamentatrices, et veniant. Hi tibicines sunt falsi doctores: lingua enim eorum et adinventiones eorum contra dominum, ut provocarent oculos maiestatis eius. Turba autem populus Iudaicus; Ex. XXIII, 2: non sequeris turbam ad faciendum malum. Hanc suscitavit dominus in domo: tres enim mortuos suscitavit dominus: puellam in domo, iuvenem in porta, Lazarum in sepulcro. Quidam enim peccato moriuntur; sed non extra feruntur, et hoc est per consensum in peccatum; sed non exeunt ad extra per opera. Quidam autem extra fertur ad actum; et hic significatur per eum quem suscitat in porta. Quidam vero ex consuetudine iacet in sepulcro, qui significatur per Lazarum. Haec igitur puella significat peccatorem, qui est in peccato occulto, scilicet in mente. Tibicines sunt qui fovent eum in peccato; Ps. X, v. 3: laudatur peccator in desideriis animae suae. Turba est cogitationes: et hanc sanat dominus. Unde dicit recedite non est mortua. Hic dat spem non est mortua, scilicet sibi; sed dormit, quia est ita sibi facile resuscitare, sicut alicui aliquem excitare a somno. Simile habetur Io. XI, 11: Lazarus amicus noster dormit et cetera. Non est mortua. Et quare dixit hoc modo? Quia deridebant eum. Sed quare voluit derideri? Hoc fuit ut non possent contra miraculum dicere. Unde primo adversarios faciebat confiteri, ut post contradicere non possent.
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Et cum eiecta esset turba, intravit. Et quare eiecta fuit turba? Quia videre non fuit digna. Turba sunt Iudaei qui non convertuntur. Et moraliter ad hoc quod anima suscitetur, oportet quod turba cogitationum expellatur; et tunc intrat dominus. Intravit et tenuit manum eius et cetera. Ps. CXVII, 16: dextera domini fecit virtutem. Tenet manum peccatoris, quando adiutorium ei praebet. Et surrexit puella, scilicet ad vitam; sic nos per Dei adiutorium a peccato. Sequitur divulgatio in omnem terram.
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Supra ostensum est qualiter vitam restituit, hic tangitur quomodo dedit officia vitae. Et primo tangitur quomodo visum restituit; secundo quomodo loquelam, ibi egressis autem illis et cetera. Et primo quatuor facit. Primo ponitur petitio caecorum; secundo examinatio credentium, ibi et dicit eis Iesus etc.; tertio exauditio, ibi tunc tetigit oculos eorum; quarto instructio illuminatorum, ibi et comminatus est. Circa petitionem istorum quinque notare possumus, quae faciunt petitionem exaudibilem. Primo, quia congruum tempus elegerunt ad petendum, quia transeunte eo: et in hoc significatur tempus incarnationis, quod est tempus miserendi; unde in Ps. ci, 14: quia venit tempus miserendi eius. Et ideo melius exauditi fuerunt, ut habetur Hebr. V, 7: exauditus est pro reverentia sua. Item ad hoc ut impetrarent secuti sunt eum: qui enim Deum non sequuntur obediendo, non impetrant. Duo caeci. Isti duo caeci sunt duo populi, scilicet Iudaeorum, et gentilium: caeci enim sunt qui fidem non habent; de talibus dicitur Is. LIX, 10: palpavimus sicut caeci parietem. Item requiritur fervor devotionis, cum dicitur clamantes, ut habetur in Ps. CXIX, v. 1: ad dominum cum tribularer clamavi, et exaudivit me. Item humilitas petentium, cum dicitur dicentes fili David, miserere nostri, ut habetur Dan. IX, 17: exaudi, Deus noster, orationem servi tui. Item tangitur fides eorum, quia filium David nominant, et haec est necessaria, ut habetur Iac. I, 6: postulet in fide, et nihil haesitans. Deinde petentes examinat. Primo facto, differendo exauditionem eorum. Tunc enim firma fides ostenditur, quando statim non impetratur; Hab. II, 3: si moram fecerit, expecta eum, quia veniet. Unde duxit eos usque ad domum. Cum autem venisset domum et cetera. Per domum istam intelligitur Ecclesia, quia ista est domus Dei vel caelum; Ps. CXIII, 16: caelum caeli domino.
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Item examinavit eos verbo creditis quia hoc possum facere vobis? Et hoc non petit quasi ignorans, sed ut meritum eorum augeatur; Rom. X, 10: corde creditur ad iustitiam, ore autem confessio fit ad salutem. Item petit ut ostendatur fides aliis, ut sciant quia iuste illuminavit. Item petit ut ad maiora promoveat: magnum enim professi erant, quia filium David. Sed non sufficiebat, ideo magis ab eis petit. Creditis, quia possum hoc facere? Scilicet propria potestate, quod solius Dei est. Dicunt ei: utique, domine. Unde modo dominum vocant, quod est proprium solius Dei. Sequitur exauditio. Et primo ponitur curatio; secundo curationis effectus, ibi et aperti sunt oculi eorum. Ponitur curatio, cum tetigit oculos eorum, dicens; unde tetigit, et dixit. Utrumque tamen per se sufficiebat; tamen utrumque fecit, ut significaretur quod caecitas per verbum incarnatum illuminatur; Io. I, 14: verbum caro factum est, et habitavit in nobis, et vidimus gloriam eius.
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Unde dicit secundum fidem vestram fiat vobis, quia merito fidei illuminantur qui sine fide sunt caeci.
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Sequitur effectus et aperti sunt oculi eorum. Primo ergo dat lumen; et ita implevit illud: et vita erat lux hominum. Is. XXXV, 4: ipse veniet et salvabit nos. Sequitur instructio; unde dicit et comminatus est. Et quare hoc? Alibi enim dicitur: vade ad tuos, et annuntia regnum Dei. Chrysostomus: in bonis nostris duo possumus considerare: quod Dei est, et quod nostri: quod nostri est, debemus latere; quod Dei est, debemus manifestare, ut Paulus Philipp. II. Quaerentes non quae nostra sunt, sed quae Iesu Christi. Supra V, 16: ut videant opera vestra bona, et glorificent patrem vestrum, qui in caelis est. Unde dicit videte ne quis sciat, ut doceat vitare vanam gloriam.
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Illi autem, non immemores beneficii accepti exeuntes diffamaverunt eum, ut habetur Is. LXIII, 7: miserationum domini recordabor. Sed numquid peccaverunt isti, quia contra praeceptum domini fecerunt? Dico quod non, quia bona fide fecerunt, et ut ostenderent quantum sanctitatis exhibeat dominus. Egressis illis, ecce obtulerunt ei hominem mutum. Supra dominus restituit visum caeco; nunc muto restituit loquelam. Et sufficienter iunguntur ista, quia locutio est signum visionis interioris; Is. XXXV, 4: ipse veniet, et salvabit nos. Et tunc aperientur oculi caecorum, et aures surdorum patebunt. Et in hoc tria facit. Primo describitur infirmus; secundo tangitur curatio, ibi et eiecto Daemonio, locutus est mutus; tertio curationis effectus, ibi et miratae sunt turbae.
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Dicit ergo egressis autem illis et cetera. Ab isto non quaeritur fides, sicut a praecedentibus, quia iste erat obsessus a Daemonio; ideo non erat compos mentis: et ideo non quaesivit de fide eius. Et iste significat gentilem populum, qui mutus est ad laudem; Ps. LXXVIII, 6: effunde iram tuam in gentes, quae te non noverunt. Item habent Daemonium, quia Daemonibus immolant; Ps. XCV, 5: omnes dii gentium Daemonia. Primo ergo ut bonus medicus curavit causam, secundo morbum, quia primo eiecit Daemonium, et sic eiecto Daemonio, locutus est mutus. Sic gentilis dum liberatus est ab idolorum servitute locutus est mutus, scilicet laudem Dei; ut omnis lingua confiteatur, quia dominus Iesus Christus in gloria est Dei patris et cetera. Phil. II, 11.
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Sequitur effectus et miratae sunt turbae. Unde mirabantur super his quae videbant. Et quia mirabantur, ideo dicebant. Numquam apparuit sic in Israel. Verum est quod Moyses fecit miracula, et alii; sed talis non fuerat, scilicet qui tot faceret. Item qui solo tactu. Item qui statim; ita quod ei conveniat: quis similis tui in fortibus, domine, quis similis tui? Ut habetur Ex. XV, 11; et Io. X, 25: opera quae ego facio, testimonium perhibent de me. Item curat per fidem, quod lex non poterat facere, ut habetur ad Rom. VIII, 2: lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis, quod impossibile est legi. Pharisaei autem dicebant. Pharisaei, idest divisi, quia perverse interpretabantur, ut Eccli. XI, 33: bona in malum vertent.
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Unde dicebant in principe Daemoniorum eiicit Daemones. Hic dicit Augustinus quod est notandum, quod Christus idem miraculum bis fecit. Et hoc patet, quia diversimode dicunt Evangelistae. Unde cum invenimus quasi contraria, possumus referre ad unum, vel ad aliud, dicendo aliud esse miraculum.
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Ostensum est qualiter subvenerat occurrentibus, hic tangit quod ad eos ibat: et hic duo tangit. Primo qualiter impendit quibusdam effectum; secundo quomodo affectum, ibi videns autem turbas, misertus est eis. Et circa primum primo ostendit ubi impendit auxilium; secundo quod docuit; tertio quod fecit. Dicit ergo et circuibat Iesus omnes civitates et castella. In quo datur praedicatoribus exemplum, quod non sint contenti praedicare in uno loco tantum; Io. XV, v. 16: posui vos, ut eatis, et fructum afferatis et cetera. Omnes civitates et castella. Et bene illud ordinatur cum praecedentibus. Quia dixerant quod in principe Daemoniorum eiiciebat Daemonia; ideo manifestat se non habere Daemonium, ut ei conveniat, Ps. CXIX, 7: cum his qui oderunt pacem eram pacificus, dum loquebar illis, impugnabant me gratis. Sequitur quid annuntiabat; duo enim faciebat, quia in synagogis erat docens et praedicans. Docens quae ad fidem praedicans quae ad mores. Item coram multis, quia in synagogis; in Ps. XXXIX, 10: annuntiavi iustitiam tuam in Ecclesia magna: in quo etiam differt a doctrina haereticorum, quae est in occulto. Secus doctrina Christi; Io. XVIII, 20: nihil in occulto locutus sum vobis. Item tangit quae docet, quia Evangelium regni; Io. XVIII, 37: in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati et cetera. Unde caelestia docebat; Is. XLVIII, 17: ego dominus docens te utilia. Postea ostenditur facto quid fecit curans omnem languorem et omnem infirmitatem. Languores, quoad graves infirmitates; infirmitates, quoad leves; in Ps. CII, 3: qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas. Et quare hoc? Ut confirmaret miraculo quod dicebat verbo, ut in Mc. ult., 20: domino cooperante, et sermonem confirmante sequentibus signis. Item ut ostenderet exemplum praedicatoribus ut facerent et docerent; Act. I, 1: coepit Iesus facere et docere. Videns autem Iesus turbas, misertus est illis.
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Hic ostendit qualiter dominus quibusdam impendit affectum; et hoc contra quosdam; opinio enim fuit quod nullus sufficiebat affectus, sed requirebatur effectus; sed hic dicit videns Iesus turbas, misertus est illis. Et primo tangit quomodo miserebatur; secundo ponit exemplum. Et primo ponit misericordiam Christi; secundo causam. Dicit ergo videns etc. scilicet pia consideratione, misertus est eis, quia proprium est ei misereri; Ps. CXLIV, 9: miserationes eius super omnia opera eius. Istud visum desiderabat David, dicens Ps. XXIV, 16: respice in me, et miserere mei. Et quibus misertus est, quia vexati, a Daemonibus, item iacentes, scilicet prostrati ab infirmitatibus. Vel vexati erroribus, iacentes peccatis, sicut oves non habentes pastorem. Unde Prov. XI, 14: ubi non est gubernator, populus corruet et cetera. Et Ez. c. XXXIV, 5: dispersae sunt oves meae, eo quod non esset eis pastor; et in eodem: vae pastoribus Israel qui pascebant semetipsos. Ut Zac. XI, 17: o pastor et idolum derelinquens gregem. Tunc dicit discipulis suis. Hic inducit aliquos ad miserendum, et primo assignat causam; secundo inducit ad effectum, ibi rogate ergo dominum messis ut mittat operarios in messem suam. Et ponit duas causas. Primo multitudinem tendentium ad bonum; secundo paucitatem doctorum, ibi operarii autem pauci.
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Multi convenerant; ideo dicit messis quidem multa. Messis non dicitur quando frumentum florescit, vel cum est in spica, sed tunc quando iam dispositum est ut colligatur; sic homines iam dispositi erant ad credendum per effectum praedicatorum: simile habetur Io. IV, 35: levate oculos vestros, et videte regiones, quoniam albae sunt iam ad messem. Et operarii pauci, scilicet boni; unde apostolus, I Cor. III, 9: Dei enim adiutores sumus. Impendentes ergo quod vestrum est. Et quid?
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Rogate dominum messis ut mittat operarios in messem suam. Quando habemus defectum, debemus recurrere ad Deum, cum officium praedicationis non nisi precibus impetretur: qui enim mittit operarios, est dominus, unde dicitur; ego misi vos. Et rogat ut rogetur, ut nobis accumulet meritum, dum pro salute aliorum oramus. Item talem ordinem posuit, ut sanctitas aliorum aliis prosit, ut I Petr. IV, 10: unusquisque ut accepit gratiam in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiae Dei et cetera. Unde vult ut quicquid gratiae et sanctitatis receperunt, aliis impendant, et ipse rogatus exaudit. Rogat enim ut ipse rogetur ut eos mittat; Rom. X, 15: quomodo praedicabunt nisi mittantur? Acquiritur enim auctoritas; item gratia, unde: caritas Christi urget nos. Item, rogate dominum messis ut mittat operarios, non quaestuarios qui corrumpunt malo exemplo, in messem suam, scilicet in messem Dei. Quaestuarii enim non mittuntur in messem Dei, sed in messem suam, quia non quaerunt gloriam Dei, sed commodum suum.
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And entering. S. MARK (u. 3), S. Luke (v. 18), relate the following events before those in the former chapter of S. Matthew. From the events themselves it is clear that they have not preserved the order of time.
He came into His own city. Some think that Nazareth was called the city of Christ (as vS. Luke u. 39). S. Jerome, in his Commentary, which S. Augustin does not disapprove (De Cons., u. 25), cautions us that if we follow this opinion, we must say that Christ first went up to Nazareth, His own city, and then returned from Nazareth to Capernaum, where the events that follow took place. Others understand Bethlehem, which is much further from the truth, as Sedulius says (lib. iii.) : " Intravit natale solum quo corpore nasci Se voluit, patriamque sibi, pater ipse, dicavit ". " He comes into His native soil, wherein It pleased Him in His Body to be born; Himself the Father ; He, unto Himself, To dedicate a country, thought not scorn." And there, the poet thinks, He healed the paralytic. A better idea of the meaning is proposed by S. Augustin, S. Chrysostom, Bede, Strabus, Hugo, and N. de Lyra, that the city which is called Christ's was Capernaum. For all three Evangelists show that Christ went directly to it, and they relate immediately what was done to the paralytic. But all do not agree as to why Capernaum was called the city of Christ. The Fathers mentioned above think that it was because it was the metropolis of Galilee, to which Nazareth, the city of Christ, was subject ; as men were called Romans, not only if born in Rome itself, but even if natives or inhabitants of towns subject to it. S. Chry sostom, however, with Theophylact and Euthymius, say that it was so called because Christ frequently lived in it. They say that He had three cities : Bethlehem, in which He was born ; Nazareth, in which He grew up ; Capernaum, in which He frequently lived. This is more probable.
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And behold they brought to Him. S. Matthew is silent on one circumstance, necessary to the understanding of the passage, which S. Mark (u. 3) and S. Luke (v. 19) have related — that so great a multitude flocked into the house where Christ was, that no one could enter it ; and that the men who brought the paralytic ascended the roof, and having made an opening in it, let the sick man down to Christ. Seeing their faith, He said : " Be of good heart, son, thy sins are forgiven thee ". Their fait JL Some think that this faith is to be referred both to the paralytic and to those who brought him. They say that if the paralytic had not had faith he would not have suffered himself to be brought to Christ, and Christ would not have forgiven his sins. But this I can in no way approve. For although I doubt not that the paralytic had great faith, yet all the Evangelists so speak as to show beyond doubt that Christ would only speak of the faith of those who bore him, as all say that for the faith of the centurion his servant was healed (viii. 10, 13; 5. Luke vu. 9). So all good authorities explain it (S. Cyril of Jerusalem, Cat. Lect., v. ; S. Ambrose, v., On S. Luke; S. Jerome; S. Chrysostom, Horn. xxx.).
Be of good heart, son. Be of good heart, for thou shalt obtain more than thou askest. Thou askest health of thy body : thou shalt have the salvation of thy soul. S. Matthew and S. Mark say that Christ called the man "son": S. Luke (v. 20) that He called him " man ". This is of no moment. For, as we have said, some of the Evangelists relate the words, others give the meaning. But it agrees better with the mildness of Christ to have called him " son " than " man," as He said afterwards to the woman with the issue of blood "daughter" (V. 22).
Thy sins are forgiven thee. It may be justly asked why Christ forgave the paralytic his sins, when he sought not this, but the cure of his body ? S. Jerome, Euthymius, and Theophylact reply that Christ wished both to indicate the origin of the disease and to remove it before He removed the disease itself. For diseases are often at once the effect and the punishment of sin. S. Chrysostom (Horn, xxx.) thinks, with probability, that Christ wished to give the Scribes occasion of calumniating Him, that from their so doing He might take the opportunity of defending His Divinity. It may be thought that He desired to teach, in this way, what the paralytic ought to have sought before all things else. For He had said (vi. 33) : " Seek ye therefore first the kingdom of God and His justice, and all these things shall be added unto you ". From this the followers of Calvin teach that sins are forgiven by faith alone. They tell us that Christ did not say to the paralytic that his sins were forgiven from seeing the acts of those who brought him, or from considering their labour in lifting him up to the top of the house, taking off the roof, and letting him down, but " seeing their faith ". They confirm this as below : verse 22 ; S. Mark v. 34 ; vS. Luke vu. 50; viii. 48, 50; xvii. 19; xviii. 42. Christ therefore required of those whom He would heal, faith — as infra, verses 28, 29, with many other passages of the like nature. To save useless repetitions, we will answer them once for all. But we must do so, not as if treating of the whole question of faith and justification, but of the meaning of this and similar passages. I might say what all Catholics have hitherto agreed to, that we do not deny, but teach, that the first justification, which is the one treated of in all these passages, is not of works. But the former do not directly prove that it is of faith alone, for charity intervenes between faith and works, which S. Peter says " covereth a multitude of sins " (i Peter w. 8), and Christ said, "Many sins are for given, because she hath loved much " (S. Luke vu. 47). For when sins are said to be forgiven by faith, without mention of charity, we understand charity, from other passages, to be included. Where they are said to be remitted by charity, without faith, faith is included. For, as we cannot conclude from those passages in which faith is not named that sins are remitted by charity alone without faith, so in those in which charity is not named, it would be wrongly concluded that they are remitted by faith alone without charity. Especially as these say that, as charity cannot exist alone without faith, so faith cannot exist alone without charity. Thus one error confutes another. Faith is named rather than charity in justification, not because it is greater than charity, but because it is prior to it in the order of nature. We might answer thus, as all Catholics do ; and enough, and more than enough, would have been done. But this is not enough. These great theologians make a threefold faith : (i) A historical faith, by which we believe all that God has spoken to be true ; (2) the faith of miracles, by which we believe that there is nothing impossible to God ; (3) justifying and Christian faith, by which we believe that our sins are forgiven for the merits of Christ. These three kinds of faith in us — for they make their faith like the strings of a lyre, not like the faith of Religion — answer to the three properties in God : the historical to His truth, the faith in miracles to His power, the justifying faith to His goodness. And not to every kind of goodness, but to that properly by which, when as yet we were sinners, as S. Paul says (Rom. v. 8), Christ died for us. We are justified, not by the first, nor by the second, but only by the third. In all the passages which they have heaped together so diligently there is no mention of their justifying faith. "Jesus seeing their faith." What faith? That certainly of the miracles by which they believed that the paralytic could be healed by Christ : not their justifying faith, of which they did not even think, as they had never heard of it, nor Christ either when He said that He was about to die for the sins of men ; nor can they say that the men believed implicitly, for they had no implicit faith, nor explicit either. Christ said of the centurion : " Amen, I say to you, I have not found so great faith in Israel. Go, and as thou hast believed so be it done to thee " (S. Matt. viii. 10, 13). What faith was this? Not justifying faith assuredly, of which the centurion could not have had any possible idea, but the faith of miracles by which he had said : " Lord, I am not worthy ". Christ said to the woman with the issue of blood : " Be of good heart, daughter, thy faith hath made thee whole " (ix. 22). What faith? That of miracles, by which she had said within herself, " If I shall touch only His garment, I shall be healed ". It is clear, from these and other examples brought up by them, that Christ required that faith from those whom He healed, as in verse 28 : " Do you believe that I can do this unto you ? " In the greater number of these passages it is not a question of the faith of the sick persons themselves, but of that of others. Here it is that of the persons who let the paralytic down from the roof. In chap. viii. 8, not of the sick servant, but of the centurion who entreated for him. In 5. Luke viii. 50, not of the daughter who was dead, but of the ruler of the synagogue. In vS. Mark ix. 23, not of the faith of the son who had a dumb devil, but of the father who prayed for him and to whom Christ said : " If thou canst believe, all things are possible to him that believeth ". But, in the opinion of these men, persons grown cannot be justified by the faith of another, but only by their own faith. " We are saved," they say, " by apprehending the righteousness of Christ, and, by apprehending it, making it our own ; by our own act we are justified, that is, being covered and clothed by the righteousness of Christ, we appear before God, and are accounted, righteous." We deceive God then, not appease Him. If so, it necessarily follows that each is justified by his own faith, and not by another's, and one can no more be justified by the faith by which another believes for him, than he can be adorned or warmed by a garment which another puts on for him. For by faith they say we put on the righteousness of Christ, by the adornment of which we are not righteous, but we appear to be so. There was Malchus whose ear Peter cut off, and whom Christ healed (S.Jo/tn xviii. 10). We do not believe that he was justified, for he was healed not for his own faith, but from the loving-kindness of Christ, who would not break a bruised reed. We believe that the others who were cured by faith, were cured in their souls not by faith alone, but by the same faith as that by which their bodies were healed. Not by that faith which they call the only justifying and Christian faith, and by which they pretend to apprehend Christ, but by that which is contained in the Apostles' Creed, and which is the same as historical faith, and the faith in miracles, and justifying faith. If these men had the one faith, they would have every faith. Because they have a threefold faith, they have no faith at all. How, then, were the sins of the paralytic forgiven because of the faith of those who bore him ? The ancient Fathers, as we have said in chap, xiii., have all affirmed absolutely that the sins of one can be forgiven for the faith of another, and they bring this passage as a most powerful proof. This is indeed true, but it must be understood as if their sins were forgiven not only by the faith of others but by their own faith as well, whilst the latter is aided by the former. We must not believe that the sins of those who have no faith are forgiven by the faith of others, but that they may be forgiven whose faith is so weak that if God did not regard the faith of those who pray for them He would not forgive them. Although it may be probable that this paralytic had not less faith than that of those who bore him — that is, he had faith sufficiently great — yet Christ is said to have forgiven his sins for their sake, because He so valued it that, even if the paralytic himself had had less than was necessary, yet, moved by their faith, He would have forgiven him. There is another way in which sins are forgiven for the faith of others : when the prayers of others obtain faith for those who either do nothing or do wickedly, or who certainly have no faith ; as S. Augustin says more than once that S. Stephen obtained faith for S. Paul.
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Certain of the Scribes said within themselves. 9 Ev 6airrofc. Some have thought from the Greek eV that they murmured one with another ; but it is plain from verse 4 that the meaning is not among themselves, but inwardly ; that is, they thought that Christ was blaspheming ; for the Evangelist does not say, " When Christ heard," or " When He knew their words," but " Seeing their thoughts " ; and He did not say, " Why do you murmur ? " but " Why do you think evil within your hearts ? " The expression, " said within themselves," is a Hebraism for " to think," as iii. 9 and ix. 21 ; vS. Luke vu. 39, 49; xvi. 3 ; xviii. 4; so Psalms w. 5, 10; xi. 13, according to the Hebrew, and in numberless other places, as S. Augustin has observed (De Trin., xv. 10).
He blasphemeth. They brought this accusation against Christ, because He assumed a property of God — the power to forgive sins ; for they had read the words of Isaiah (xliii. 25), but they had not read, or had not understood, what the Prophet says (lui. 6), nor remembered the words of S. John Baptist (S. John i. 29) : " Behold the Lamb of God, behold Him who taketh away the sin of the world ". The other Evangelists state the reason of the Pharisees having brought this charge against Him (S. Mark\\. 7 ; 5. Luke v. 21).
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And Jesus seeing their thoughts. The Evangelist has recorded each event with profound design. i. The Pharisees not having spoken out, but only thought within themselves. 2. Christ's knowledge of their thoughts, not by mere conjecture, but as if He had seen them with His eyes, to show His Divinity. S. Mark relates it more at length (u. 8). Holy Scripture everywhere shows that God alone knows the hearts and thoughts of men. Hence, from this passage, the ancient Fathers have rightly concluded the Godhead of Christ Whether is easier to say. " To say " is put here not for spoken words alone, northings alone. If we only regard the words, it is as easy to say, " Thy sins are forgiven thee/' as " Arise, take up thy bed," &c. If things, it is much more difficult to forgive sins than to cure the relaxed limbs of a paralytic ; for what some say — that it is equally difficult to cure the body by our own power and to forgive sins — is not to be listened to. The saying of S. Augustin (Tract, on S. John xxvii.) is true : that it is more difficult to make a man righteous than to create a heavens and an earth. But the word (dicere, to say) is put for words joined with the outward proof of the result. In this way it is more difficult to say, " Arise and walk," than " Thy sins are forgiven thee," because the hearers cannot see whether the sins are truly forgiven or not, but they cannot help seeing whether the paralytic arises and walks. So that in the former case the authority of the speaker, as it cannot be convicted of falsehood, cannot be endangered ; in the latter, because there can be ocular proof, the speaker is brought under danger. In this sense S. Jerome, S. Chrysostom, Bede, and Theophylact explain it. And not only they who seek another meaning, but they who find one, seem to me to lose their labour. It may be doubted how Christ concluded that which should have been proved ; for if it were indeed more difficult to forgive sins, whilst the evidence of the restored paralytic shows that Christ could do that which was more easy in itself, it does not thoroughly prove that He could also remit sins, which is more difficult. The answer may be that Christ only desired to show that they ought to believe in Him. This He well proves by an act, the proof of which was more difficult. As if He had said, " If I do not deceive you when I say to the paralytic, * Arise and walk,' where the proof that I am speaking the truth is more difficult, why do you think that I am deceiving you when I say, * Thy sins are forgiven thee ' ? " Thus, from a fact which can be proved by the result ; in another which cannot, He causes faith in Himself.
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But that you may know. Some have thought these the words of the Evangelist. This is not probable, both because the sense requires that Christ should have said this Himself to show the Scribes that He had power to forgive sins ; and, besides, all the Evangelists (S. Mark u. 10 ; 5. Luke v. 24) give the same words, which they would not have done if they had been their own and not Christ's. Many have supposed that Christ desired to prove that He was God, and therefore that He did not blaspheme when He said, " Thy sins are forgiven thee ". But the meaning of the whole seems to be that Christ appears to prove that God alone has not the power to forgive sins. It is probable that He desired to prove the contrary of what the Scribes thought. They thought that God alone has power to forgive sins, and that Christ was not God. Christ proves both that He was God, and that, even as man, He could forgive sins. Not as any man whatever, but as man who was God. He did not so much prove that He was God by argument, as demonstrate it by fact, when He showed them what they had in their thoughts. He proves that, as man, He could forgive sins by the argument in verse 5 ; and the words, " the Son of man," and "on earth," seem to have this force. For He did not say, " That you may know that the Son of God has power," but "the Son of man," and He did not say, "inheaven," but " upon earth " — to show that, even as man, He could forgive sins. The Novatians perverted this passage to prove that the priesthood could not forgive sins, and the heirs of their doctrine, the disciples of Calvin, follow their example in the present day. S. Ambrose, in his two books De Panit., has given a full reply ; and from what has been already said, the task is easy. As the power of the remission of sins was communicated to Christ, even in His human nature, by the Godhead, so it was shared by Christ as the head with whatever members He chose, that is, with the priesthood. We see this even in His power of working miracles, which, as a property of God, was shared by the Godhead of Christ with the Humanity, and was communicated by Him to the Apostles, except that Christ acted by His own power, and the others did both actions by His.
Arise, take up thy bed, and go into thy house. Christ added these words as a clear proof of the cure ; nor can it be considered a simulated or imperfect cure, when a paralytic, deprived of the use of his limbs, rose up, placed the bed on which he had been lying on his shoulders, and carried it to his house, as S. Chrysostom has observed.
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Feared, The Greek reads eOav^acrav — " wondered ". Although the Greek properly means wondered, it is here used for feared. For there is a wonder which comes from joy, and there is a wonder which springs from fear. S. Luke (v. 26) calls that etcarao-w, stuporem, which S. Matthew here calls Oavpacnov, and explains to mean violent terror. Fear is, beyond doubt, to be understood here. Not that which is derived from hatred, but that which comes of a high opinion of and reverence for another. There is a remarkable example of this in 3 Kings iii. 28. When the people saw the wisdom of Solomon in his judgment between the two harlots, it is said that they feared him. As fear is put there for admiration, so admiration is put in this place for fear.
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And when Jesus passed on from thence, Returning to the sea, as S. Mark explains it (u. 13), we have referred to this calling of the Apostles (v. i). In the custom-house. At the table of the publicans, at which the public taxes of Caesar were collected. From reXo?, which signifies a tax, is derived reXcowoz/. The telonium was the place in which the taxes were collected. As the revenue was mostly paid in money which was told out upon a table, the table was also so called, and S. Matthew is, therefore, said to have sat at the telonium, that is, at the table. The tribute does not appear to have been originally collected from house to house, but to have been brought to some particular spot. It is probable that the table at which S. Matthew sat was not in his own house, but in some public place near the shore, for the more easy collection of the tax upon goods that were brought to the sea. For S. Mark (u. 15) and S. Luke (v. 29) signify that Christ went thence into the house of Matthew, who made a great feast for him.
Named Matthew. S. Mark (u. 14) and S. Luke (v. 27-29) mention him as Matthew by name, and Levi by surname. The latter appears to have been the more honourable of the two names, for we observe that he never calls himself Levi but always Matthew, for modesty ; but others call him Levi, aswell as Matthew, for honour, as S. Jerome has observed.
9:10
In the house. Of the same Matthew (S. Mark u. 15; vS. Luke v. 29).
9:13
Go. In Hebrew IIENI "D1?. $& Judges x. 14. Learn. Christ sends these doctors of the law to school to show their ignorance of that in the knowledge of which they chiefly prided themselves, as Euthymius has observed. Christ did the same in other places (xii. 3-5 ; xix. 4 ; xxi. 1 6, 42 ; xxii. 31 ; 5. Mark xii. 10, 26). We have said (u. 4) that the Pharisees were teachers of the law. / will have mercy. We must first ask to what end Christ said this. For He was not now speaking of sacrifice or mercy. The answer is that His mercy in calling sinners to repentance was great, as He said soon after, and which, as He proves from the greater to the less, is to be preferred to all things. If, as the Prophet said, it is to be preferred to the Sacrifice which was offered to God, to what is it not to be preferred ? as Christ said above (v. 24, 25). Euthymius explains it in this sense.
And not sacrifice. Christ does not deny that He desires sacrifice, since He instituted it Himself, and commanded it to be offered to Himself; but He says that He would rather have mercy, that is, an inward rather than an outward sacrifice. If either must be wanting, He would rather that it were the outward, which consisted of victims offered to God, than the inward one in the heart. It is a Hebrew idiom by which they are accustomed, when they prefer one thing to another, not to speak more highly of the thing preferred, and more slightingly of the other, but to speak of the former exclusively and to ignore the other altogether, as : " My doctrine is not Mine," that is, as it is the Father's who gave it to Me and from whom I received it (S. John vu. 16; infrat x. 20; Rom. ix. 16). It is not so much^ that is, of man that willeth, as of God that has mercy. So S. Chrysostom (Horn, xxxi.) ; and therefore S. Ambrose (u.> De Pcenitentia) reads : " I will rather have mercy than sacrifice". S. Augustin (xx. 1 6, Cont. Faust., and u. 27, De Consens.} : " I would rather (void] have mercy than (q2tam) sacrifice". It was a form of speech frequently used to the time of S. Gregory, derived probably from the version in use in the Latin Church before S. Jerome, The Author having possibly followed the Hebraism. t— " and said I would rather (void] have this than (quam) that," that is, I prefer (inalo} this. S. Augustin (De Civit., x. 5) and Csesarius (Horn, xxxvi.) read: " I would rather have mercy than sacrifice " (inagis volo quant), regarding perhaps rather the meaning of the passage than the words. That this is the meaning of the Prophet (Qsee vi. 6) is clear, from whom the words are taken ; for there follows the sentence : " The knowledge of God is more than holocausts ". By sacrifice, which was an outward worship, all outward worship : and by mercy, which is an inward one, all works of charity are to be under stood. / am not come to call thejnst but sinners. There are two questions on these words : 1. Whether when He came Christ found any just ? 2. Whether He came for these also, if there were any ? The heretics of this age, the followers of Luther and Calvin, deny that there were any really just, not only wrhen Christ came but also afterwards. But surely Zacharias and Elizabeth were just, however they define the word. Besides, they deny not only that there were, but that there could possibly be, any just ; for no man, they say, is able to fulfil the whole law. But S. Luke (i. 6) says of Zachary and Elizabeth : " They were both just before God, walking in all the commandments and justifications of the Lord, without blame ". They were just, not as reputed so, but they were so ; and not before men alone but also before God, and not because sin was not imputed to them, but because they had no sin ; that is, because they kept the law which these persons declare it to be impossible to keep, so that nothing could possibly be wanting in them. If then Elizabeth were such as Mary, of whom she said, " Whence is this to me that the mother of my Lord should come to me ? " we may believe that others, not mentioned in Scripture, were also just, because it is clear from these that they could be so. Christ called Nathaniel a true Israelite, indeed, in whom there is no guile (i S. John 1.47). By this expression Scripture commonly describes a man perfectly just, as in Ps. xiv. 3 ; xxxi. 2. Lastly, it was said, to His great praise, of Christ Himself, that " He did no iniquity, neither was there deceit in His mouth " (ha. lui. 9). On the other hand, Scripture teaches that all men are sinners (Rom. iii. 22, 23 ; 2 Cor. v. 14, 15). So all the ancient Fathers say that when Christ came He found no man just : for He said, " I am not come to call the just but sinners " ; not that some were just, but that some thought themselves so, like the Pharisees to whom He said this. He did not come to these, not because He did not come to all, but because they who thought themselves just, like a sick man who fancies that nothing ails him will not consult the physician. Christ therefore said to them : " If you were blind you should not have sin, but now you say, We see, your sin remaineth ". S. Hilary, S. Chrysostom (Horn, xxxi.), S. Jerome, Bede, Theophylact, and Euthymius think that they are called just, as in irony. Scripture, however, which seems in this to be opposed to itself, is to be thus harmonised with itself; Christ when He came found, as has been proved, some just, and yet other Scriptures teach that He would find none such ; some there were truly just, none who were so per se, that is, without Christ Himself. For they who were just before Christ's advent were only so through His grace and faith, and by the power of His future coming, as S. Peter testifies (Acts xv. n). Even she herself, the most just of all the just, whom we believe to have been preserved from the taint of original sin, is to be numbered among those who have need of God's grace, and for whom also Christ came. For if He had not come she could not have been preserved by His grace. The second question remains : How did Christ say that He had not come to call the just, when no one, without His preventing grace, ever could be just? He did not come to call the just, that is, those who thought themselves so. Not that He would not call them, but that even if He did call them they would not come. This explanation may be accepted ; but, for my own part, I understand the words to mean that Christ did not come to call the just, but sinners, as the ninety-nine sheep which had not strayed were left in the wilderness that He might seek the one which had strayed (xviii. 12). This does not mean, as some explain it, that He left the angels to seek men, nor the ninety-nine men who had not erred to seek the one who had, as if everyone except the ninetyninth had been a sinner, for " All have turned aside into their own way" (Isa. Wi. n), and "They are all gone aside, they are become unprofitable together ; there is none that doeth good, no, not one " (Ps. xiii. 3 and Ps. Hi. 4) ; but it means that Christ was so good and merciful that if there had been only one hundred men, and ninety-nine were just and one was unjust, He would have left the ninety-nine just to seek the one unjust ; and for his sake alone He would have come into the world and endured death. In like manner, He does not signify here that some, without the grace of His coming, would have been just : to call whom He did not come : but that He so seeks sinners that if there had been any just He would not have come for them, but for sinners. This appears to be the meaning of the passage ; and, therefore, the opinion of those who think that, even if man had not sinned, Christ would still have come, seems opposed, not only to it, but to Scripture, and, while it makes the benefit of Christ uncertain, it appears to weaken the certainty of our redemption, than which nothing can be more certain.
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Then came to Him the disciples of John. When the others had been answered. S. Luke (v. 33) says that the Pharisees themselves came. S. Augustin (De Consens.y u. 27) harmonises this by saying that both came, but that S. Luke mentioned only the Pharisees, S. Matthew only the disciples of John. But S. Matthew seems to speak as if he wished to signify that the Pharisees did not venture tocome to Christ ; for they had said a little before (verse 1 1), not to Christ, but to His disciples, "Why doth your Master eat with publicans and sinners ? " It would seem more likely that the disciples of John were sent by the Pharisees secretly. They would do this perhaps the more readily because there would appear to have been some little emulation between the disciples of John and those of Christ (S. John iii. 26). Besides, S. Luke says that the Pharisees came because, at their instigation, the disciples of John came.
But Thy disciples do not fast. (S. Luke v. 33). As if they wished to mark an immoderate use of food and drink. This is very probable, and is more in accordance with the spirit of the Pharisees ; for, by the words "eat" and "drink," they wished to notify the intemperance of the disciples, and through them to brand the Master Himself. Christ alludes to this (xi. 18, 19). They were blown up in their opinion and praised themselves : " Why do we fast ? " Lest they should appear to praise themselves, they take the disciples of John as their fellowpartners in the praise. They accuse Christ and His disciples, not only of the want of religion, but also of being intemperate and drunken. By their words, " Why do we and the Pharisees fast often ? " (verse 14), they hint at more than they say. Wherefore we and not Thou ? unless that we are holy and just and are of God, Thou a sinner and of men. When we fast, you meanwhile sit at table and banquet and take your pleasure with men that are sinners.
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Can the children of 'the bridegroom ? ol V'LOL rov vv^wvos, or, as our version reads in vS. Mark u. 19, the children of the marriage. It is plain who are meant by the children of the bridegroom or of the marriage, for Christ speaks of His disciples, of whom the question was proposed. But why they were so called has been matter of doubt. S. Ambrose (v., On S. Luke), S. Jerome, Bede (in his Comment.), think that they were so called because they were spiritually born of Christ. They seem more correct who say that it is a Hebraism, by which the friends of the bridegroom are called the sons of the bridegroom, or of the marriage. They keep his marriage with various signs of joy, such as are celebrated in our corrupt times by feasts, dances, games ; but then by feasts like that of the marriage of Cana of Galilee. Christ there fore said that they could not fast, because it was opposed to the celebration of marriage ; for, as they who are of the kingdom are called the children of the kingdom, so they who celebrate the marriage are called the sons of the marriage, or friends of the bridegroom, as S. John Baptist calls himself (iii. 29) ; but Christ is the bridegroom, as is shown in the parable of the marriage (xxii. 2 ; xxv. I, 5, 6, 10 ; Apoc. xix. 7, 9). His espousals, if we may so speak, are celebrated here (S. Matt. xxii. 2 ; xxv. i), but the marriage in heaven, where He in a manner consummates it with the Church, His bride (Apoc. xix. 7, 9), because He will then introduce her into His chamber, that is, into heaven, where she enjoys His perpetual embraces.
Mourn. Why did Christ not say fast, because there was no question of mourning, but of fasting only ? This comprehends all other kinds of grief, and Christ answers more than His adversaries asked — so that from denial of the genus He might go on to that of the species with more force. For if one cannot be an animal, how can he be a man? If the sons of the bridegroom cannot mourn, how can they fast? To mourn here does not mean to shed tears or to lament, but to be sad, and, as the Latins say, to be in grief and disorder : as the dead are said to be mourned for a time, not because the living lament them continually, but because they wear a mourning garment for them. It may be asked why S. John Baptist and his disciples fasted, if the sons of the bride-chamber cannot fast. For he also was a son, that is, a friend of the Bridegroom, who heard his voice and was glad (S. John iii. 29). The answer may be that this was done necessarily that all men might by all means be enticed into salvation, and that, both by a singular mode of life, like S. John's, and a general one, like Christ's — as Christ Himself signifies (xi. 18, 19). Besides, though S. John was a friend of the Bridegroom, he was not properly a son, that is, a disciple. He prepared the way for others to come to the marriage, but he did not come himself. They who came would have to come by a rough way ; when they had come they would have, not a rough, but a joyful and pleasant life, as long as they were with the bridegroom, as a festive celebration required. But why did not Christ Himself, if not His disciples, fast? For the same reason. He was the Bridegroom, and was celebrating His own marriage, but He Himself gives another reason (verse 16).
But the days will come. Christ says "days" by a Hebraism for time. They would have plenty of time to fast when the Bridegroom was taken from them. Christ does not say when He shall have departed from them, nor when He is dead, but " when He shall be taken from them," signifying that He would be miserably taken away by those very Pharisees with whom He was now speaking. "Then," He said, " they shall fast." That is, then they shall mourn. For, as He previously said mourn for fast, the genus for the species, so He now says fast for mourn, the species for the genus, as if He had said : " As they are now celebrating My marriage, and therefore do not fast, so then they shall mourn My death, and therefore they shall fast ". Christ alludes to the custom of mourning for the dead with fasting ; for they who mourn generally abstain from food. The event not only proved this saying, but also made it clear. For we know how continual the Apostles were after the Ascension of Christ in fasting and prayers (Acts xiii. 3 ; 2 Cor. vi. 5), in stripes, in imprisonment, in seditions, in labours, in watchings many, in hunger, in thirst, in fastings many.
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And nobody putteth. Christ said this to show that He did wisely in not compelling His disciples to fast, as S. Jerome, S. Chrysostom (Horn, xxxi.), and Remigius have taught. Christ proves this by two examples : the one of the piece of new cloth in the old garment, and the other of the new wine in the old bottles — things which have no especial mutual agreement. The meaning is easy ; the adaptation of words and examples is difficult. Christ, no doubt, willed to show that their mode of life should be adapted to the catching of disciples and their manner of life, lest, if they had been com pelled to fast in the beginning, they might have been deterred from continuing what they had begun. It is therefore certain that the disciples are compared to a garment and to old bottles, and an austere and rough kind of life to a patch of cloth, new as yet, and to new wine. The meaning is that, as a patch of new cloth is not added to an old garment because it tears it worse, and new wine is not put into old bottles because it would burst them, when weakened by age, through the fermentation of the wine, so it is not fit that a life of greater hardship, and altogether unlike their former one, should be prescribed to disciples accustomed to ease, lest they should go back from the new course which they had entered upon hopefully. So Euthymius and Theophylact understand it, nor, apparently, can a better explanation be desired. Tertullian (iii., w., Cent. Marc?) says that the old garment and the old bottles are the ancient Law, and the new cloth and the new wine are the Gospel ; or, at least, he does not oppose them when they say so. S. Ambrose, however (viii., On S. Luke], says that the old garment and the old bottles are the fast ; S. Hilary, S. Jerome, S. Chrysostom, and Bede, that they are the Pharisees ; S. Augustin (Serm. clxxxvi. de Temp?}, that they are all carnal men. " The carnal man," he says, " does not receive spiritual things ; the carnal is the ancient, grace is the new." The first opinion seems the best. It may be objected that John's disciples were the old garment and the old bottles, and that he proposed fasts and a very hard life to them. It has been answered, on verse 15, that he did this of necessity, because he was preparing the way to Christ, which must needs be one of hardship and difficulty ; that is, a life full of tears, fasts, and every kind of penitence. But it was necessary that the Lord should be more kind and mild than the servant, and should anoint those whom the servant had wounded. Again, it may be objected that the disciples of Christ were new, and could not be compared to old garments and old bottles. In reply, either through infirmity, as Euthy mius thinks, or, as seems more probable, through their former wholly dissimilar modes of life, they are called " old ". For as yet, not having laid aside their original habits, like a garment worn out or old bottles, they were feeble and unable to contain new wine. " I have yet many things to say to you, but you cannot bear them now" (S.John xvi. 12). It may also be said that fasting was an ancient and approved custom, and that the Pharisees objected to Christ that neither He nor His disciples fasted, as if they were careless about keeping ancient customs. There were certain fasts enjoined by the old Law of which S. Luke speaks (Acts xxvii. 9), but the Pharisees did not allude to these, which were of ancient date and universal observance, like the fasts of the Church now, but to their own and to those of John's disciples, which were not commanded nor common, but voluntary and peculiar to themselves, and by keeping which they boasted themselves to be Pharisees ; that is, singular persons, more holy than the rest, as the Pharisee, in 5\ Luke xviii. n, 12, who, when praying in the Temple, said : " O God, I give Thee thanks that I am not as the rest of men," &c. As to the opinion of Marcion, derived from this passage, that there was so great a difference between the Old Testament and the New, that there could not have been one and the same author of both, Tertullian (iii., w., Cont. Marc?}, and S. Epiphanius (Her. xlii.) have sufficiently refuted it, and it is not worth further consideration. S. Augustin (viii., Cont. Faust.) has replied to a similar heresy of the Manicheans.
A piece. 'E7Tij3 \rjfjia. An additament^ as some render it, or rather, if the Latin would allow it, an addition (adjectamentuni).
It taketh away the fulness thereof. This is an ambiguous sentence, because the Greek TO 7r\^pa)fjua may be either the nominative case or the accusative. If the nominative, the meaning will be that the fulness of it, that is, the patch, which was added to the old garment to fill up whatever was wanting, will take something from it ; that is, will wear it away and tear it. This sense, Theodore, the Interpreter of the heretics, has followed both in his rendering and explaining of the passage, and, as it appears, with very little judgment. If an accusative, the meaning may be twofold — (i) The subject of the word tollit is repeated from the word immittit, as if Christ had said : " Otherwise whoever does this takes away fulness from the garment ". This is the explanation of Erasmus, and is better than Beza's, because, although Beza makes TO TrX^/Dw/^a not the nominative case, but the accusative, he does so erroneously, referring the word " tollit " to the person who added the patch. Nothing can be better than our own version, because the Evangelist calls that part of the garment which, when the patch was put in, was entire, TrX^pwyLta, " the fulness " — and which, not he who added the cloth, but the cloth itself, takes away by its stiffness. Christ, according to the Hebrew custom, calls N7to which means whole and entire, " fulness " ; as in the example which follows, not he who put the new wine into the old bottles, but the new wine itself, because it was too strong for the old bottles to bear, burst them ; that is, took away their fulness. The meaning is, that if a new patch is inserted into an old garment, or if new wine is put into old bottles, that which ought to preserve the garment destroys it, and the wine, which is put into the bottles to preserve it, by bursting the bottles, renders its preservation impossible. So, if too hard a mode of life be prescribed for disciples, who were previously weak and accustomed to old habits, for their improvement ; the very thing which ought to make them better, by deterring, repelling, and driving them away, makes them worse ; and that which was committed to them, like the new wine in the old bottles, to preserve and perfect them, as they are unable to bear it, destroys them by a kind of despair, and the wine perishes. Judas affords a living proof of this. The office of an Apostle was com mitted to him when he was not fit for it, and, like the new wine in the old bottles, not only in his life but in his very person, like a bottle too much blown up, he burst asunder and the wine was lost ; that is, the apostolic office was in some measure affected with dishonour.
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A certain ruler. By name Jairus (S. Mark v. 22 ; >£. Luke viii. 41). He who presided over a synagogue was called the ruler of the synagogue, as in our schools we have the title of " dean of the faculty ".
Is even now dead. There appears to be a great divarication between S. Matthew and the other Evangelists. For S. Mark (v. 23) says not that the young girl was dead, but that she was at the point of death. S. Luke (viii. 42), that she was dying. Bede, Euthymius, Theophylact, reconcile them by the suggestion that the ruler did not say that his daughter was actually dead ; but that either she was so grievously sick, when he left his house, as to make him think her to be now dead, or that his grief had exaggerated his prayer. S. Augustin (u., De Consens.} says that S. Matthew did not relate what the ruler said, but what he thought. It is more likely that he said both that she was at the point of death and that she was now dead. At first he said that she was at the point of death, and afterwards his attendants came and told him of her death, as S. Mark (v. 35), S. Luke (viii. 49), have said. And then the ruler said to Christ what S. Matthew has related — that his daughter was dead. It seems as if the ruler had not said at once what S. Matthew says he did (verse 18), "My daughter is even now dead ; but come, lay thy hand upon her, and she shall live," but only the words " come, lay thy hand," &c., before he knew that she was dead. But when he heard of this he rather asked, or thought to ask Him, not to come because she was dead. For (i) SS. Mark and Luke thus relate it ; and (2) when the messenger had brought the information of the death, Christ said to him, " Fear not," &c. (S. Mark v. 36) : as if he had begun to fear lest Christ, who was able to heal the dying, could not raise the dead, and it did not seem credible that a Jew, and he a ruler of the synagogue, should have had so much faith as to believe that Christ, by the touch of His hand, could recall to life a young girl already dead.
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And behold a woman. She was an inhabitant of Caesarea Philippi. She erected a statue of Christ before her house in remembrance of the benefit He had conferred upon her, as Eusebius (vu. 28) and Sozomen (v. 21) relate. Theophylact also mentions it on this place. The assertion of S. Ambrose (lib. v.), in his work on Solomon, that she was Martha, the sister of Lazarus, seems scarcely probable.
Twelve years. The length of time, and the woman's having spent all that she had, and being nothing better but rather worse, show that the disease was not only inveterate but also incurable, so that the miracle of its being healed appears the greater.
Came behind Him. There was no reason for this, except, as some think, her humility, as both S. Mark (v. 33) and S. Luke (viii. 47) say, or, as is suggested by Optatus (v., Cont. Parmen.) and S. Ambrose (De Solom., chap, v.), her shame ; because shewas afflicted with a loathsome disease ; or, as others say, she was compelled by the law (Levit. xv. 25) to keep herself separate from the society of men.
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But Jesus •, turning and seeing her. He turned as if He did not know, and would ask who had touched Him, as the other Evangelists say. He did this that the woman, seeing that she could not be hid, might come forward and show herself, and confess the miracle by the lips, not of Him who had performed it, but of herself who was the object of it. S. Luke (viii. 46) says, " And Jesus said, Somebody hath touched Me ". He spoke as man, as if virtue had gone out of Him, as blood issues from the body when a vessel has been divided. S. Luke states that the disciples said to Christ : " Master, the multitudes throng and press Thee, and dost Thou say, Who touched Me ? " (viii. 45). On these words S. Augustin has more than once observed that not all who follow Christ and touch Him, touch Him truly, but rather press Him. They who come to Him in faith, and so gain a blessing, touch Him truly. " By faith," says S. Ambrose, " Christ is touched " (lib. vi., in Luc.).
Be of good cheer, daughter. It seems that the woman, when she saw that Christ asked who had touched Him, feared greatly, as if she had com mitted a sacrilege, and stolen her cure in a surreptitious manner, as S. Chrysostom says, and was to pay the penalty of her rashness, as S. Mark (v. 33) and S. Luke (viii. 47) say. She is therefore bid to be of good heart, that is, not to fear, but to have confidence. It is of little moment that S. Mark says that Christ called her "woman," and S. Matthew " daughter " ; one gives the words, the other the meaning. Which gives the word ? S. Matthew, probably because it was more in accordance with the loving - kindness and custom of Christ to call her "daughter" than "woman," especially as He sought to allay her fears and trembling by gentle words, like those in verse 2, " Be of good heart, son, thy sins be forgiven thee ". Some have asked why Christ wished that the miracle should not be concealed ? S. Chrysostom and Theophylact answer, "that the glory of God might appear the more clearly, and the faith of the ruler of the synagogue be confirmed ".
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The minstrels. It is the opinion of Theophylact that because the damsel was unmarried and, as SS. Mark and Luke say, about twelve years of age, the minstrels which were present at marriages should be also at the funeral, according to the custom of the Gentiles. But that this was the custom we have no authority but his for believing. S. Ambrose (On S. Luke, lib. viii.) is more probably correct. He says that it was the custom of the Gentiles to summon female mourners and minstrels, who might excite the tears of the spectators by their mournful songs, and that the custom had now reached the Jews. Of these " mourning women" Jeremiah makes mention (ix. 17). We have no other example in Scripture, but a profane poet has said : " Cantabit masstis tibia funeribus." — Ovid, Fast. w. (The pipe shall sound at the sad funeral.) The Evangelist relates these details to increase the miracle, proving that the damsel was really dead, as the minstrels had been summoned to afflict the whole house by their death songs. With the same view SS. Mark and Luke have said that the messenger came to the ruler and told him that his daughter was dead, and that there was noneed to trouble Christ further.
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Give place. Various authors have given various reasons for this. S. Chrysostom (Horn, xxiii.), S. Hilary, and Theophylact think that it was because the people were in a tumult : because they had not faith ; because they mocked and derided Christ when He said, " She is not dead, but sleepeth ". The truth may be gathered without difficulty from SS. Mark (v. 43) and Luke (viii. 56). For each relates that Christ urgently commanded the parents not to let any know of it. Hence He excluded the multitude, which cannot retain a secret. He also said, " The girl is not dead but sleepeth," that when they should see her walk, they might think that she had not been raised from the dead, but awaked from sleep.
The girl is not dead, but sleepeth. It has been asked in what sense Christ said, " She is not dead, but sleepeth " ? Many think that He spoke according to the Scriptures, which call the dead sleeping because all things live to God (S. Jerome, S. Chrysostom, Theophylact, in loc^}. But Christ not only says that she sleeps, but declares that she was not dead ; while Scripture, though it calls the dead sleeping because they will rise again, does not deny that they are dead. Christ, as we have said, held the multitude in suspense by an ambiguity of speech, and desired to persuade them that she was not dead. Nor did He say, as others think, that she slept, and was not dead, to show that she should be raised again by Him, as He said of Lazarus: "Lazarus our friend sleepeth" (S. John xi. 11-12). He did not deny that Lazarus was dead, but rather affirmed it when He said, " he sleeps," because when the disciples did not understand, He said plainly, " Lazarus is dead " (verse 14). But here He says, and wishes it to be believed, that the girl was not dead, and when they did not understand but derided Him, He would not explain how she was sleeping. He wished, then, to signify that she was not truly dead, but sleeping, that, as was said on the preceding verse, the multitude might thus think that she was wakened from sleep, and not raised from the dead, and not publish as a miracle that which they held to be no miracle at all. He said that CH.IX. 25.] RAISING OF JAIRUS' DAUGHTER. 315 she was not dead, indeed ; not that she was not so, but not in the way they thought, so as that she could not be recalled to life. For if the multitude had known that she would shortly rise again, when she actually did so, they would have thought that she was not dead, but sleeping. Christ therefore speaks from their opinion ; not from that which they actually had, for they believed that she was truly dead ; but from that which He knew that they would have, if they had known that she would shortly rise again.
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He took her by the hand. He could have raised her by a word alone, but He took her by the hand, because the father had asked Him to lay His hands upon her (verse 18), and to show that He would raise her (who was no otherwise dead than sleeping, as He had said before), by taking her hand. For when we wish to rouse or relieve those who are asleep, or in pain, we take them by the hand, as Christ raised up Peter's wife'smother by touching her hand (vu. 15). We have given other reasons why Christ used to touch the sick or the dead with His hand, on viii. 3-15.
And He said. He commanded the soul to return because He had the keys of death and hell (Apoc. i. 18 ; I Kings u. 6 ; 5. Luke viii. 54). He cried out also, as on the resurrection of Lazarus (S. John xi. 43), not that He had need of any voice loud or soft, but that He might speak after the manner of men, who call those who are at a great distance with a loud voice ; as if He wished to show not only that the damsel was dead, but that her soul was a long way off. Where was it? We know not. But if anything can beknown, we may more properly look for it in 5. Luke xvi. 22, a description which will supply us both with an opportunity of discussion and with arguments. SS. Mark and Luke say that Christ strictly charged both the father and mother to tell no man of what had happened. Why He did so we know not, but we know that He acted with the highest reason and wisdom ; probably with the design of avoiding the ill-will of the Pharisees and Scribes ; for if they could not endure the lesser miracles, what would they have done if they had heard of a resurrection from the dead ? We observe that Christ only enjoined silence in cases of resurrection from the dead, and of restoration of sight to the blind. We find the latter in verse 30, because other diseases might appear to be curable ; but everyone knows that if life or sight are lost, no art can ever restore them. Christ did not say absolutely to the leper when he was cleansed (viii. 4), " tell no man/' but "not before you have shown yourself to the priests ". He knew that, whatever His commands, the miracle could not be concealed ; but that that would take place which the evangelist has described (verse 26). Why, then, did He give this command ? That He might do what in Him lay (qtwdin se eraf). He knew that Judas would betray Him ; why did He choose him ? He knew that men would not keep His commandments ; why did He institute them ? He knew that Adam would fall; why did He create him ? There are questions without number of the like kind. But if it were not expedient that the miracle should be divulged, and He yet knew that it would be, why did He perform it ? Because the ill-will of the Pharisees ought not to defraud the ruler of his daughter's resurrection.
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And the fame thereof went abroad. The Evangelist says that this was for the proof of the miracle, that no one might pretend that Christ had feigned it. The whole region was a witness of it ; for this is the meaning of the Greek 0X97 7?) eiceivrj — the whole region, the entire province. S. Mark (v. 42) says, with the same design, that all the people were " astonished with a great astonishment " ; and both S. Mark and S. Luke relate that Christ said, " Give her to eat," to show that she was not a phantom, but truly raised ; as Christ Himself, to show that He had truly risen, ate and drank with the disciples (5. Luke xxiv. 41 ; S. John xxi. 5 ; Acts x. 41).
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And when He was come to the house. Why did not Christ heal these blind men by the way ? S. Chrysostom, Euthymius, and Theophylact answer, That He might heal them more secretly and teach them that He did not look for glory. Others, more rightly, as it may bethought, say it was that He might prove their faith ; for it is probable that Christ, in the beginning, knew that their faith was not sufficiently perfect, and wished, with time and patience, to mature it. Nor is this to be wondered at ; for they were blind, and the miracles which Christ did they could only hear and not see. But this is the true faith, as SS. Gregory and Augustin say, " to believe what we do not see," for " blessed are they that have not seen and yet have believed " (S. John xx. 29). They who would be believers must be blind before they believe, believing they will see.
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Their eyes were opened. That is, they saw ; for their eyes had been opened before, but they were said to be shut as regards the result, because they saw no more than if they had been wholly closed. The Hebrews are accustomed to speak thus (Isa. xxxv. 5 ; xlii. 6, 7 ; so infra, xx. 33 ; 5. Luke xxiv. 31 ; S. John ix. 10, 14, 21, 26, 30, 32 ; x. 21). The eyes are sometimes said to be opened when they were not only not shut before, but were not blind, but they did not see what they saw after wards ; as the eyes of our first parents are said to have been. opened when they ate the forbidden fruit : for they saw then that they were naked, which they did not see before (Gen. iii. 4). In the same sense ears are said to be opened (S. Mark vu. 35). Why Christ so commanded these blind men has been said on verse 25. S. Jerome, Bede, S. Gregory (lib. xix., Moral, chap. 14), ascribe it to Christ's humility and modesty. S. Hilary says that it was the duty of the Apostles to relate the miracles of Christ, which other men ought not to take it upon themselves to do.
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But they going out spread His fame. They published the fame of Christ and of the miracles He had performed, in the true sense of the word, and the corresponding Greek one $i€<l>ijjj,ij(rev ; although among Latin authors, perhaps from the paucity of their numbers, the word diffamo is very rarely found but as used in a bad sense. Our version evidently employs it in a good one. Some have asked whether the blind men sinned who published their cure against the command of Christ. The Ancients justly excuse them, because they acted not so much from disobedience as from gratitude (S. Chrysostom, Horn, xxxiii. ; S. Jerome, Bede, Theophylact). They also probably thought that Christ enjoined silence on them from modesty, and not seriously ; and this is not to be wondered at, as so many learned men (S. Jerome, S. Gregory, Bede) thought the same.
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Behold they brought Him. It may appear doubtful whether this is the same history as that related by S. Luke (xi. 14). Some think it a different one, because it seems put by S. Luke (xi.) in another place ; but it is much more likely that both Evangelists describe one and the same event. In each the devil is dumb. In each when he was cast out the multitudes wondered. In each the Pharisees said, " He casts out devils by the prince of the devils". All these things could hardly happen and come together in different miracles. But S. Luke does not preserve the order of events, for S. Matthew says plainly that this miracle happened immediately after the healing of the two blind men. S. Luke does not assert this, but he does not deny it.
A dumb man. The word /cwfos, as S. Jerome says, more frequently signifies deaf than dumb, as in .S. Mark vu. 32. But it also sometimes means dumb, as in this instance ; for we find, in verse 33, "the dumb spoke" (tfa)(/>o?), as in xii. 22 and 5. Luke xi. 14. Some have said that the word dumb can here be applied either to the devil or to the man ; but there is no ambiguity in the Greek, which allows the application only to the man. In S. Luke xi. 14, they brought to Him a dumb devil. This has given occasion to discussions as to what devils were dumb. For some are called dumb, as above, and others fjio>yi\d\oi, that is, speaking with difficulty (S. Mark viii. 32), and lunatics (S. Matt. xvii. 15). The question is, in what sense some devils are called dumb, and whether all are so, and whether all are so when they choose. Some say that they are called dumb as being so by nature ; others, because they inhabit in many men who are dumb ; others, again — and this seems more likely — because they make men dumb. I believe that not all the devils are sometimes dumb ; but as some delight in lust, others in avarice, others in other ways of tormenting men, so there are some who love to make the men in whom they dwell dumb. Others, says S. Jerome, observe the changes of the moon, to vex and dishonour God's creatures. I conclude this from xvii. 19 and .S. Mark ix. 28. This kind, says Christ, " is not cast out but by prayer and fasting," as if He attributed this tenacity to their nature.
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And after the devil ivas cast out. Christ did not require a confession of faith from the possessed, as from the blind, because he was dumb. Deaf men are often apt to be without speech, so as to be unable to hear or to speak.
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But the Pharisees. Christ opposes the Pharisees who did not believe, but murmured and blasphemed, to the believing and wondering multitude (S. Chrysostom, Horn, xxiii.).
By the prince of devils. As if Christ were one of the devils, and the minister of the devil, and were actuated by demoniacal power. They called Him so from an infamous idol (S. Luke xi. 15), as shall be explained on that passage. It was, as S. Chrysos tom says, the most utter blindness. " For invidiousness makes men so blind that they perceive not what they say." How was Satan able to cast out Satan? as Christ urges upon the Pharisees (xii. 26 ; 5. Mark iii. 23 ; 5. Luke xi.
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The harvest indeed is great. This, in many ancient copies, even in Strabo, Hugo, and N. de Lyra, is the beginning of the tenth chapter, and not without reason, for the sense of what follows depends upon this. The cause of the mission of the Apostles treated of in chap. x. is given here. They were sent because the harvest was great and the labourers were few. Christ calls the multitude who came to hear the Word of God the harvest. The Sower — that is, Christ — went out to sow His own seed. The seed had increased abundantly, the crop was ripe for the harvest, and He does not speak of theseed or the corn, but of the harvest (S. Luke x. 2 ; 5. John w. 35 ; S. Chrysostom ; Euthymius).
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The Lord of the harvest. By the Lord of the harvest S. Chrysostom and Euthymius understand Christ Himself. He is, indeed, truly the Lord ; but it is more probable that He called His Father such, as He says (S. John xv. i) : "I am the True Vine, My Father is the Husbandman ". He makes His Father also, and not Himself, the Lord of the Vineyard (xxi. 33, 38 ; 5. Luke xx. 9). He signifies that He is the Son of the Father of the house who sows and reaps for His Father, and whom the Father, when He had sent many servants to receive the fruits from the husbandmen, and they had dismissed some with contumely, and had stoned others, sent last of all, saying : " It may be they will reverence My Son ".
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v. 1 et ascendens in naviculam transfretavit et venit ... aditum et transitionem sibi parat ἃ re proxime narrata apud Gerasenos ad eventum in Capharnaum, neque tamen ordine temporis ea inter se iungi significat. Atque quia totus in id intendit ut Iesum peccata remittentem de- Scribat cetera omittit, quae pluribus apud Marcum et Lucam leguntur. Rem magni momenti et consideratione dignam animis legentium inducit : et ecce offerebant ei paralyticum iacentem in lecto; et videns Iesus fidem illorum ; quae fides quanta fuerit declaratur ex conatu illo insolito, quo per tectum diruptum aegrum demittunt et ante Iesu pedes ponunt. Portantium fides erat magna, sed etiam aegri, « alio- . quin enim non ita se demitti permisisset » (S. Chrys. Euth. Theoph. 6 Wed Nr CDS LOEIa VAL Vus ὡς NEQNE Mert Sokitergn ἐς Y ss opa n D: DASS Mene eese: ER : ^ . . Dion. Salm. Ians.); volunt S. Hier. Mald. Arn. ad solos eos qui portabant restringere fidem ?/lorum ; at Àmmerito , ut videtur. Cum enim Iesus videns fidem :/lorum statim ipsi aegroto blanda allocutione summum praestet beneficium , ex modo narrationis concludatur oportet eum et blande alloqui aegrum eique largiri donum maxime pretiosum quia eius fidei sinceritate et fervore delectatus erat. Fides autem hic dicitur persuasio de Christi potentia et benignitate, ex qua enascitur simul summa fiducia. Solet Christus fidem exigere antequam miracula operatur; idque fit, ut Salm. advertit, non tantum ad fidei commendationem sed quod fidei sit proprium id impetrare et consequi quod credit et sperat. Dixit paralytico : confide fili i. e. bono esto animo sperans te consecuturum quod optas; τέκνον, blando vocabulo hominem compellat, quo animi spes et fiducia sane quam maxime augetur. Simul depingitur Iesu benignitas et in miseros caritas vere divina; « o mira humilitas, despectum et debilem, totisque membrorum compagibus dissolutum filium vocat, quem sacerdotes non dignabantur attingere » (S. Hier.). Sed cur ei dicit : remittuntur (graece : remissa sunt, id quod emphasi non caret) (25? peccata tua ? sanitatem corporis enim eum petiisse communiter censent. Respondent Iesum utpote bonum medicum ad morbi venam et radicem spectare eamque sanare , et nos doceri propter peccata saepe evenire corporis debilitates (cf. S. Hier. EutA. Br.). Haec utut vera sunt, rei tamen summam relinquunt. Cum enim aeger ille ante pedes Iesu iaceret, ipsa Iesu sanctissimi praesentia et vultus eius spirans sanctitatem censeri debet homini illi inspirasse magnam de peccatis confusionem et dolorem et sui ipsius despicientiam ; unde Christus primo et per se respondet sensui eius intimo illique desiderio quod Iesu praesentia ei primum indidit. Nam sancti quoque veteris testamenti simul atque visione coelesti donantur sacro quodam terrore perfusi suam profiteri solent indignitatem et imbecillitatem (cf. Gen. 17,3. Is. 6,5. Dan. 7,15 etc.); quare mirum minime est verum plane consequens, ut Iesu quoque praesentia eosdem animi sensus excitet. lacet itaque aeger ille coram Iesu etiam non tam corporis quam animi aegritudinis memoria pressus, ut peccatorum maculas et pondus auferat sanctissimus ille, rogat intimo cordis affectu. Quem animi dolorem et humilitatem Iesus qui indidit videns eum alloquitur : confide fili, remissa sunt tua peccata. Nemo prophetarum unquam ita locutus est. Iesus autem ea voce se declarat eum quem Ioannes baptista dixerat : ecce agnus Dei, ecce qui tollit peccatum mundi (loan. 1,29), et insuper indicat iam illucescere tempus messianum quippe quod prophetae tamquam tempus remissionis peccatorum vaticinati sint; immo cum ipse sua auctoritate culpas condonet, se hand obscure eum esse significat qui Isaia teste expiatione peccatorum 1 in se suscepta iustificabit multos (Is. 53,11). At legis doctores, quamvis nossent et loannis de Iesu testimonium et plurima a Iesu divinitus patrata miracula, hac eius tamquam Messiae manifestatione offensi indignantur v.3 et ecce, rem miram quam non exspectaveris innuit cvangelista; potius enim Deo laudes erant dicendae quod talem potestatem dederit (v. 8), quidam de scribis dixerunt intra se i. e. tacita mente apud se cogitabant : A:c blasphemat scil. divinam sibi arrogans potestatem (cf. Ex. 35,7. Is. 43,95; 44,92). Verum Iesus statim se illis probat divina potestate instructum , dum se scrutatorem cordium ostendit
Ostenderat evangelista iam saepius Iesum sanantem morbos, quae sunt peccati consecutiones et frequenter poenae, modo eum descripsit expellentem daemones, auctores et fautores peccatorum ; progreditur iam eo ut eum ipsa peccata remittentem exhibeat. Igitur novam in eo càta autem iri deletum tempore messiano constans est prophetarum doctrina (cf. Is. 53,11. 12. Ier. 31,34. Dan. 9,95. Mich. 7,18 etc.). Verum haec ipsa potestas scribis est ansa offensionis et odii in Iesum; unde evangelista simul declarare incipit quam inepti sint legis doctores ad veram Messiae indolem intelligendam et quomodo eum persequi ac oppugnare ordiantur. Idem eventus narratur Marc. 2,1-19 et Luc. 5,18-26; cum ibi Capharnaum designetur, etiam explicatum est quae civitas hoc loco intelligatur v. 1 venit zn ctvitatem suam ; eo autem nomine merito appellatur Capharnaum quia, uti iam S. Br. Fab. Salm. Ca:. notant, dictum est 4,13 : relicta civitate Nazareth venit et habitavit in Capharnaum; similiter S. Chrys. : « civitatem suam hic Capharnaum appellat; nam quae tulit ipsum Bethlehem fuit, quae educavit Nazareth, quae diu inhabitantem habuit Capharnaum »; immerito S. Hier. opinatur solum Nazareth posse vocari civitatem eius. Cum Matthaeus ordinem quendam et progressum in miraculis et potentia Christi describendis spectet, ordinem temporis non esse quaerendum facile tibi persuaseris; id quoque ex Luca ]. c. patet; unde cum scribat
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v. & et cum vidisset Iesus cogitationes eorum dizit : ut quid cogitatis mala in cordibus vestris? iam secreta cordis unum Deum nosse s. Scriptura non uno loco testatur (Ier. 17, 10. Ps. 7,10. 1 Reg. 16,7. 1 Par. 98,9. 2 Par. 6,30 : tu enim solus nosti corda filiorum hominum); unde cum Iesus eam proderet notitiam saltem concludere debebant illa ei ἃ Deo esse communicata et idcirco Iesum habere testimonium Dei. Cum dicat eos ma/a cogitare, significat culpam doctorum legis, qui poterant et debebant rei veritatem agnoscere. Illi itaque sponte sua animos obdurant. Iesus autem novo signo se habere potestatem eam comprobat; eos ad id reddit attentos, ut omni excusatione careant
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v. 5 quid est faciltus, dicere : dimittuntur (ibt peccata tua , an dicere : surge et ambula? dicere scil. cum effectu, ut verba id efficiant quod significent. Utrumque a solo homine fieri nequit, utrumque autem aeque facile est pro Deo; utrumque eandem exigit potestatem divinam quasi creatricem ; quare is qui sua auctoritate mortuas corporis vires vita donat etiam censendus est posse auferre animi maculas. Verum hoc manet occultum, illud omnium oculis est manifestum. Quare « fit carnale signum, ut probetur spirituale, quamquanr eiusdem virtutis sit et corporis et animae vitia dimittere » (S. Hier.)
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v. 6 ut autem sciatis quia filius hominis habet potestatem 1n terra dimittendi peccata; ἐξουσίαν ἔχει potestatem , auctoritatem , ius habet, cum emphasi primo ponitur loco; de filio hominis vide ad 8,20; doctoribus legis ea Messiae designatio non potest esse ignota. lllud 2» terra ex textu graeco vel iungitur cum filio hominis vel cum remissione peccatorum; prius innuit altiorem et coelestem filii hominis originem et habitationem; alterum Messiae munus hic visibili modo exercendum , ut simul significetur gratiam divinam iam signis conferri certis ac visibilibus. Remissio quae datur in coelis homini non potest innotescere; ei igitur apponitur remissio in terris quae cum fiat verbis vel signis certis hominem magis solatur eiusque conditioni et tempori gratiae uberioris magis est congrua. Quare iungendum erit 2n (erra dimittere. Fieri enim remissionem eamque indicari vevbis signisque proprium est tempori messiano idque a Christo perenniter institutum ; Christum autem in terris versantem remissionem concedere brevissimi erat temporis. - Verbis hisce ad scribas prolatis, Iesus se vertit ad aegrum et dicit ad eum : surge, tolle lectum tuum et vade in domum tuam; quae verba statim id efficiunt quod significant
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v. 7 et surrexit et abitt in domum suam; « scrutator animarum praevenit mentium maligna consilia et deitatis suae potentiam operis attestatione monstravit, dum dissipati corporis membra componit, nervos stringit, iungit ossa, complet viscera, firmat artus et gressus ad cursum suscitat in vivo cadavere iam sepultos » (S. Chrysologus, serm. 50; M. 52,342). Iubet autem eum tollere lectum , ut vera sanitas et robur virtutis redditum cunctis patescat (S. Pasch. sim. S. Chrys. Euth. Theoph. Bed. Salm. Cai. lans.) et abire in domum, ut non solum praesentes, sed etiam absentes testes sint sanitatis restitutae qui erant testes morbi (Ew/A. Cai. lans.). Verbis itaque explicitis Iesus hic provocat ad miraculum sanationis quod patrat ut signo hoc manifesto ostendat id quod in se occultum est se habere potestatem remittendi peccata. Quare dicit wt autem sciatis i. e. « videte quod videre potestis, ut credatis quod videre non poteratis; creditis quod nemo possit dimittere peccata nisi solus Deus, iam cognoscetis quia etiam filius hominis potestatem habet dimittendi peccata » (S. Br.). Igitur miraculum curationis editur in confirmationem potestatis remittendi peccata; unde efficaciter consequitur eum habere talem potestatem, cum miracula vera efficaciter tamquam Dei sigilla comprobent id in cuius attestationem fiunt (Jans.). Adnotat Maid. plerosque interpretes existimare Christum probare voluisse se esse Deum; « sed tamen et singula verba et totum argumentum perpendenti videtur probare Christus non solum Deum potestatem habere peccata remittendi ; credibile enim est contrarium eius quod scribae putabant probare voluisse ». Atque cum se appellet filium hominis, sibi quoque ut homini eam competere potestatem demonstrat , quam postmodum cum suis quoque apostolis communicat dicens : quorum remiseritis peccata , remittuntur eis (Ioan. 20,23). Legis doctores animos obdurant. Malo omini est quod evangelista non habet quod de eorum gaudio referat, verum solum de sacro timore et gaudio turbarum eo quod talis potestas hisce in terris modo conspicuo exerceatur
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v. 8 videntes autem turbae timuerunt, sacra quadam reverentia perfusae, prout scil. homo aliquo corripitur metu quotiescumque aliquid quod vires naturae excedat ei subito obiicitur. et glorificaverunt Deum qui dedit potestatem talem hominibus ; hominem Iesum vident atque in eo et per eum hominibus potestatem adeo ac doctores tacent, turbae in Dei laudes sese effundunt; vim ac significationem miraculi concipiunt, donum Dei in remissione peccatorum ostensum maximi aestimant. Verum qui se iactant filios Abraham (3,9) et propriam iustitiam ex lege statuere quaerunt (Rom. 10,3), dum se iustos putant non indigentes peccatorum remissione, 1am se manifestant ineptos qui salutem a Messia oblatam amplectantur. Atque eos munus Messiae minime intelligere adeo ut iis quae Messiae maxime conveniant cumprimis offendantur, etiam sequenti narratione decla- Documenta. et exempla quae modo tradita sunt sequenti narratione magis explicantur. Iesus enim se etiam magis ostendit benignum peccatoribus; immo eo progreditur ut eum qui apud Iudaeos in peccatorum censum referebatur ad se sequendum vocet, ut cum peccatoribus amice conversetur et ut sui muneris rationem declaret conmagis aperiunt animorum sensus Iesu inimicos et manifestant se nihil intelligere de munere Messiae reducendi errantes ad Deum. Quare et nexus cum antecedentibus et rei progressio facile deprehenditur. Mirum profecto est quod Weiss censet eam narrationem omnino alienam ab eo ad quod evangelista in hoc capite tendat. Cum Matthaeus modum agendi Iesu et scribarum praecipue efferre velit, reliqua brevius perstringit (cf. Marc. 2,15. Luc. 5,297)
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v. 9 et cum transiret inde i. e. cum abiens :nde, ubi sanaverat paralyticum , transiret vel praetergrederetur eum locum ubi erat Matthaeus — παράγειν enim habet notionem praetereundi cf. 20,30. Marc. 1,16. Ioan. 9,1 — vid: hominem sedentem 1n telonto ad vectigalia scil. et tributa mercium exigenda, Matthaeum nomine , « ceteri evangelistae propter verecundiam et honorem Matthaei noluerunt eum nomine appellare vulgato sed dixerunt Levi, duplici quippe vocabulo fuit; ipse autem Matthaeus secundum illud quod & Salomone praecipitur : iustus accusator est sui in principio sermonis (Prov. 18,17) et in alio loco : dic tu peccata tua ut iustificeris (Is. 43,26 LXX), Matthaeum se et publicanum nominat, ut ostendat legentibus nullum debere salutem desperare, si ad meliora conversus sit, cum ipse de publicano in apostolum sit servire censebantur tyrannidi, qua contra legem Dei se iniuste premi Iudaei putabant. Matthaeus igitur, ut S. Pasch. notat, post sanitatem leprosi, post curationem paralyticorum ceterorumque medium se interserere maluit, ut ubi multi debiles sanantur, etiam se ipsum quasi debilem et immundum, sanatum a pio Domino humilitatis gratia ostenderet. Iesus az tli : sequere me el surgens secutus est eum; invitatur, ut sit comes et apostolus Christi; cf. 4,19. 21; cui invitationi statim obsequitur; « relinquit propria qui rapere solebat aliena et quomodo sequendum sit docuit, quod contemnens negotia humana factus est fidelis dominicorum dispensator talentorum » (Bed.). Cum Iesus iam supponi potest Matthaeum eiusmodi vidisse, etiam multa de Iesu audivisse, forte iam saepius eius interfuisse praedicationi ; unde animo iam erat aliqua ratione praeparatus ad invitationem Iesu prompte amplectendam (cf. Coleridge V P 81 seq.). Adde quod praeterea monet S. Hier. : « certe fulgor ipse et maiestas divinitatis occultae quae etiam in humana facie relucebat, ex primo ad se videntes trahere poterat aspectu; si enim in magnete lapide et succinis haec esse vis dicitur, ut annulos et stipulam et festucas sibi copulent, quanto magis Dominus omnium creaturarum ad se trahere poterat quos volebat »? Vocatur autem ex lucro et negotio humano ad lucrum sublimius; « non subtrahitur operi, sed mutatur et telonium suscipit magis quam relinquit, ut mansura Deo, non homini peritura conquirat » (S. Chrysol. serm. 29). Iesus itaque non solum peccata remittit, sed eum qui maxime habebatur peccator apud legis doctores suum fieri vult apostolum ; quare merito dicit S. CArysologus : « cum publicanum Dominus ad apostolatus fastigium evocat et extollit, dat manum lapsis, spem restituit desperatis, reddidit vitae quos sibi iam mors detinebat addictos » (1. c. sim. Pasch. Ians.). Eo quoque illum honorat ut in eius domum divertat, qua sua benignitate multos ad se allicit peccatores
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v. 10 et factum est discumbente eo in domo ecce multi publicani et peccatores venientes discumbebant cum Iesu et discipulis eius; uà ex Marco et Luca patet, Matthaeus in domo sua instruxit convivium magnum ; quare etiam hoc loco domus eius debet intelligi. Id fieri posse negat Weiss; nam Matthaeum surrexisse de telonio et esse secutum Iesum; proinde non potuisse ire domum suam. Praeclaram utique rationem! Dicit enim sequ discipulum fieri Christi et ut talem ei adhaerere; unde nullo modo convivium in domo eius excluditur; immo etsi explicandum esset cum Weiss, Matthaeum relicto telonio zvisse post Christum, domum suam cum Christo petere potuit; nam, uti Maid. Bar. iam advertunt, omnino credibile est telonium seu mensam publicanorum ad quam publica vectigalia referebantur, non fuisse in ipsius domo, sed in aliquo loco publico iuxta mare, ut facilius mercium tributa colligerentur, vel ad portam civitatis. Erat enim Capharnaum emporium sat magnum per quod etiam transibant mercatores ἃ Damasco Ptolemaida proficiscentes. Quare complures quoque publicani ibi suis incumbebant negotiis, quae utique vituperio non carebant; erat enim haec lucrandi ratio, ut S. Chrys. loquitur, impudentia plena ac petulantia, quaestus iniquus et mercatura illiberalis, idemque Ioannes baptista indicat dum publicanos admonet : nihil amplius quam quod constitutum est vobis faciatis (Luc. 3,13). Apud legis doctores et pharisaeos publicani iam ideo erant infames quia ministri erant gentilium in damnum populi fidelis; peccatores autem apud eosdem dicebantur non solum ii qui prava admitterent facinora decalogo vetita, sed qui ritus et consuetudines Iudaeorum liberius violarent, qui exempli causa gentilibus sponte se associarent et promiscue cum quibusvis commercia haberent (Lamy). Eiusmodi igitur homines quos illi aspernabantur et nulla cura dignos putabant, visa Iesu benignitate qua - publicanum Matthaeum honorat, iam ad Iesum accedunt et spem salutis concipiunt (S. Hier.) et ab ipso Matthaeo invitati convivio intersunt. Voluit enim Matthaeus socios suos et collegas qui fuerint aliqua ratione participes reddere beneficii quod ipse acceperat. Dominus autem ibat ad convivia peccatorum , ut occasionem haberet docendi et spirituales invitatoribus suis praeberet cibos (S. Hier.), omnem enim curationis modum et occasionem Christus adhibuit (S. CArys.); « venit ad prandium Christus, venit ad convivium Vita, ut faceret secum convivere morituros » (S. Chrysol. serm. 9 e cf. Coleridge V p. 100 seq. Pharisaei et scribae (Marc. Luc. ) malo animo iam omnia Iesu facta el dicta explorant; unde quamvis ipsi convivio non interessent, tamen videbant Iesum mensae accumbere cum publicanis. Studiose enim in eius agendi modum invigilant. Convivia saepe celebrabantur multis spectantibus; fortasse etiam viderunt Iesum cum illis convivis e domo egredientem;
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v. 11 e/ videntes pharisaei dicebant discipulis etus; callide ἃ discipulis quaerunt facilem sibi victoriam pollicentes : quare cum publicanis et peccatoribus manducat magister. vester? qui enim sanctiores et legis observatores videri ambiebant, perinde ac leprosum fugiebant consortium eorum qui legi non parerent (Lamy); talium hominum societatem opprobrio esse doctori rabbini docent (cf. Wünsche p. 123). Bene notat S. PascA. : « primum infirmos adhuc adeunt discipulos, quia non audent aperte magistrum reprehendere ; deinde suam ostendunt imperitiam, quod nec seipsos intelligant nec eum quem calumniari conantur; nesciunt miseri quod nemo sine peccato, et si peccatoribus non communicaret, nemo vita dignus esset; venit denique eis haec superstitio de iactantia ». At eorum malitia utitur Iesus ad documenta plena solatii communicanda. Statim enim discipulis qui probabilissime haerebant quid responderent opem tulit
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v. 12 at Jesus audiens ait : non est opus valentibus medicus, sed male habentibus; quid mirum, si medicus versatur inter aegros? num ideo reprehendendus? nonne potius esset omni vituperio dignus, immo risui exponendus, si solum sanos adiret? Christus itaque se medicum esse hominum declarat qui eos adeat qui quam maxime aegritudine laborant et vulneribus peccatorum. Qua voce se eum esse pastorem declarat qui apud prophetam iam loquitur : quod perierat requiram et quod infirmum fuerat consolidabo (Ez. 35,16), dum de pharisaeis valet quod ibidem de malis pastoribus dicitur : quod infirmum fuit non consolidastis et quod aegrotum non sanastis etc. Quare patet legis doctores consilia Deiin lege manifestata minime intellexisse. Id quod Christus eis altero suo responso quoque exprobrat
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v. 13 euntes autem discite quid est. : imisericordiam volo et non sacrificium , locutio estin disputationibus et demonstrationibus rabbinorum frequenter adhibita : abi et disce 1251 wx (cf. Schoettgen p. 94). Iesus allegat Os. 6,6; in hebr. son i. e. Deus sibi complacet in dilectione, pietate, in animi gratia et clementia; cultum externum, sacrificium eo spiritu destitutum respuit (vide meum Comment. in Proph. min. I p. 89); unde durum illum animorum sensum quem gerant in peccatores a Deo damnari docet et legis doctores pharisaeosque qui suam legis notitiam et observantiam iactent id quod in lege praecipuum sit ac palmare turpiter ignorare et negligere convincit. Quodsi intelligerent Scripturam, perspicerent etiam Messiam ad id venire el hanc esse muneris eius rationem ut peccatores Deo reconciliet : non enim veni vocare iustos sed peccatores ; ita tertio responso rationem reddit cur peccatoribus sese sociare non dedignetur. Eos enim vocare i. e. ad Deum reducere vult. Ideo praedicationem suam auspicatur a poenitentia 4,17 qua indigere omnes ostendit. Omnes enim peccatis sunt obnoxii, omnes aegri, ergo indigent medico, indigent salvatore; « et quis non erat aegrotus ipsa generis humani sic aegrotante natura » (S. CArysol. serm. 29)? omnes enim peccaverunt et egent gloria Dei (Rom. 3,23 ; sim. S. Pasch. Thom. Cat. etc.) et quicumque iusti sunt, non sunt iusti nisi per Christum. Unde concludi oportet quo sensu dicatur non veni vocare iustos, neque enim sunt qui non opus habeant salvatore. Saepius zustos explicant dici per ironiam; quod verum est si concipitur cum S. Chrys., eo scil. sensu quod nullus esset iustus in terra; alii autem iustos vocari aiunt pharisaeos qui inanem suam iactant iustitiam (S. H2. Chrysol. Bed. Pasch. Br. Thom. Lamy); at uti verba iacent, durum est et minime verum Christum non venisse ut pharisaeos quoque invitaret ad regnum Dei. Quoties enim hos vocavit? quot reprehensiones et quot redargutiones, tot etiam vocationes iis dedit, neque aliud verba illa dicunt : lerusalem, quoties volui congregare etc. In hoc Christi responso notanda insuper est cum lans. praeter eius in peccatores benignitatem magna illa mansuetudo qua malevolis obtrectatoribus muneris sui rationem explicat. Si illi vere fuissent legis doctores, in eo munere agnovissent Messiam (cf. Is. 42,3; h9,5; 50,5; 53,6. 11; 61,1. Ez. 35,16).
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Offenduntur pharisaei consuetudine Iesu cum peccatoribus; offenduntur quoque (cf. Marc. 5,22. Luc. 8,33) eo quod discipulos non ad ieiunia frequenter observanda adstringit. Qua in offensione socios nanciscuntur discipulos Ioannis baptistae quos aliqua invidia et aemulatione in Iesum moveri iam antea patebat Ioan. 3,96. Uti antea pharisaei apud discipulos conabantur magistro notam inurere de commercio cum peccatoribus , ita isti nunc ipsum magistrum petunt atque de vivendi ratione discipulorum cum eo expostulant. In utroque tamen id agitur, ut eius doctrinam evellant et contra eum insidias excitent (S. Pasch.). Hoc alterum autem eo gravius videri debet, quia causam €hristi vel Ioannis auctoritate quae plurimum apud populum valebat deprimebant, dum demonstrarent non solum eorum qui legis studio maxime ducebantur, verum etiam Ioannis sanctissimi viri institutionem cum Christi institut&ione non convenire (Jans.). Erant itaque et pharisaei legisque doctores et discipuli quidam Ioannis animo moroso et infenso in Iesum neque visis miraculis eum animorum habitum deponunt; suas de religione et pietate opiniones contumaciter amplectuntur neque praeclaris signis ἃ Iesu patratis tantum tribuunt, ut eius vitae rationem Deo probari sibi persuadeant. Quare in hac parte evangelista indicat eos Christo obsistere qui apud vulgus spectati habeantur eosdemque se praebere ineptos et impares doctrinae Christi suscipiendae. Quantum autem per eos periculum etiam populo instet quis est qui non deprehendat? Existimat Ed. I p. 663 forte convivium in domo Matthaei instructum esse feria secunda vel quinta, eo scil. die quo pharisaei ieiunare solebant ; scribit enim Marcus : et erant discipuli Ioannis et pharisaei ieiunantes et veniunt et dicunt illi : quare discipuli loannis et pharisaei ieiunant, tui autem discipuli non ieiunant (2,18); id quod die quodam ieiuuii dictum esse non improbabile videtur (similiter Coleridge Y p. 127). Si apud Matthaeum illud πολλά (vide lect. var.) omitgharisaei ieiunamus (frequenter) , discipuli autem. tui non. ieiunant? « superba interrogatio et plena supercilio pharisaeorum; certe, ut aliud non dicamus, reprehendenda ieiunii iactantia ; nec poterant discipuli Ioannis non esse sub vitio quia calumniabantur eum quem sciebant magistri vocibus praedicatum et iungebantur pharisaeis quos 8 Ioanne noverant condemnatos » (S. Hier.). Quare nos ieiunamus, et non tui discipuli, nisi quia nos sancti ac iusti et ex Deo sumus, tui autem ex hominibus, cum interim dum nos ieiunamus illi comessationibus delectentur (cf. Ma/d.)? Iesus autem pro sua clementia non exprobrat illis arrogantiam aut livorem, sed « quoniam sciebat se potius impeti quam discipulos responso admodum urbano humanissime respondet » (lans.) et respondet iis voce Ioannis magistri qua patet cur pro discipulis tempus exsistat festivum (Ioan. 3,29. Pasch.)
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v. 15 numquid possunt filii sponsi lugere quamdiu cum illis est sponsus? Iesum enim sponsum iam loannes professus est et ea voce eum declaravit Messiam qui venisset ut sponsam sibi exposceret, ut Ecclesiam sibi copularet. Uti enim foedus sinaiticum tamquam sacrum quoddam connubium saepe describitur et populus Dei electus sponsa Domini dicitur (cf. quae notavi ad ler. 2,2. Ez. 16,3), ita eadem imagine instauratio theocratiae, i. e. tempus messianum exhibetur, uti iam Os. 2,19 : et sponsabo te mihi in sempiternum et sponsabo te mihi in iustitia etc.; quare Messias in Ps. 45 tamquam sponsus celebratur. Cum in vetere testamento lahve dicatur sponsus et vir electae suae plebis, eo titulo iam in Iesum translato divina quoque eius natura declaratur. Illud itaque felicissimum iam agitur tempus quo sponsus divinus in terram descenderit, ut mundaret et acquireret sibi sponsam, miseram suam plebem et totum genus humanum redimeret, Deo reconciliaret, omnibus donis atque ornamentis gratiae exornaret. Et discipuli eius fruuntur praesentia; quod reges et prophetae videre et audire desiderabant et non viderunt, hoc illi delectantur, hoc illi vident. Nonne itaque tempus est maxime festivum? Idque Iesus ex ipso ludaeorum more et usu explicat. Vocabantur enim in Galilaea omnes qui ad convivium nuptiale invitati erant ilii thalami, υἱοὶ νυμφῶνος, nei 125 (cf. Ed. I p. 355); iam vero per hebdomadam qua nuptiae celebrabantur lege rabbinica maxima commendabatur laetitia ita ut ne in ipso quidem die expiationis (si forte ea hebdomada occurreret) ad ieiunium tenerentur, et 352 Ν MATTH. 9, 16-17. ᾿ assutus est aliquid aufert. Graecum πλήρωμα αὐτοῦ commodius explicatur per nominativum : supplementum etus scil. vestis, id quo vestis suppletur vel reficitur, resarcitur, ergo pannus ille rudis, aufert a vestimento , auferet aliquid de veste et idcirco ruptura fit maior (cf. Cai. Lamy et recentiores). Aliter Euth. πλήρωμα αὐτοῦ explicat : ἡ ὁλό- τὴς τοῦ ἀγνάφου ῥάκους, integritas panni rudis cuim sit fortis et dura tollit ac detrahit a veste detrita; quae interpretatio sensu non differt. In altera similitudine et maius damnum significatur (utrumque, vinum et utres pereunt) et quid facere oporteat indicatur; unde progressus doctrinae habetur
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v. 17 neque mittunt vinum novum n utres veteres; alioquin rumpuntur utres et vinum effunditur et utres pereunt; vinum novum, mustum effervescens; sunt utres hircina coria arte parata et instar sacci consuta relicto e quattuor cruribus hirci uno , cuius corium infundibuli vicem praestat; communis est utrium usus apud orientales (cf. Calm.); sed vinum novum :n utres novos mittunt et ambo conservantur. Eodem itaque modo novus spiritus quem Messias largitur non est coarctandus formis illis veteribus, non debet neque potest concludi arctis illis legibus quibus iugum et servitus legis constituebatur. Quae doctrina optime illustratur a S. Paulo, dum veterem conditionem vocat statum servitutis, novam eam quam Christus induxit, statum libertatis; illum statum parvuli sub tutoribus et actoribus positi, hunc statum filii adult; in vetere dominantur elementa infirma et vacua , exsistunt figurae solum et umbra, in nova tribuitur gratia, virtus, ipsae exsistunt res typis illis significatae (cf. Gal. &,1 seq. Col. 2,17. Rom. 8, 15. Hebr. 8,9; 9,9 etc.). Uti itaque status servitutis et libertatis, aetas infantilis et matura inter se coniungi in eodem ac consociari nequeunt, ita forma illa veteris institutionis, quae convenit et necessaria erat theocratiae ad unum populum restrictae et quae solum umbram bonorum messianorum exhibebat, nullo modo apta esse potest vel coniungi instaurationi niessianae quae omnibus gentibus destinatur et generi humano tamquam filio adulto bona coelestia et gratias abundantiores largitur. Quare bene explicat S. Hil.: « ut autem intelligerent non posse sibi in veteribus positis perfecta haec salutis sacramenta committi , comparationis posuit exemplum »; similiter S. Chrysol. serm. 31 vestimento vetere significari dicit « antiquae legis supellectilem » cui evangelium opponitur, et S. Augustinus non congruere novum illud gaudium mentis quod Christus afferat « veterem adhuc sensum trahentibus » (de cons. evang. 2,27. 63); item veterem institutionem designari docent in cat. Cr. Origenes, Isidorus, Cyrillus, Fab. et idem ab aliis exprimitur, qui Iudaeos, scribas, pharisaeos utribus veteribus describi docent, uti S. Hier. Pasch. Br.; explicationi de vetere instituto etiam Tertullianus, de orat. cap. 1; c. Marc. 3,15 (M. 1,1151; 2,343) et e recentioribus «nbscribunt Bisp. Reischl, Coleridge, Fillion, Keil, Mansel. Id quoc hisce exemplis Iesus docet fieri non posse nisi cum damno rerum tenv^bant Galatae quos Paulus apostolus sua dedocet epistola et multo magis prosequebantur Ebionitae, uti S. Pasch. notat. contra traditiones humanas agat et loquatur. Quare explicatio illa quam partim proponunt Schanz, Weiss, nequit admitti. Ex protestantibus aliqui verba cum auferetur ab eis sponsus solum de tempore passionis explicant; alii in vocibus tunc ieiunabant ieiunium solum
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v. 18 Aaec 1/lo loquente ad eos, ecce etc. erit &ssentiendum S. Augustino affirmanti hoc ipso transitu indicari hoc narrari consequenter quod et consequenter factum sit, nisi omnem -E, e TR ΣᾺ [ in XUSEERT AS DOES, P ELE Pd C XE E: ADEFEPAD Ὁ VAR NS UN. LINGO READ E wu) se : verborum ac dictionis proprietatem velis evertere. Quare cum narratio de hoc principe Iairo apud Marcum et Lucam nullo modo coniungi possit cum interrogatione de ieiunio quam hi duo referunt, merito dubitari potest, sitne apud Matthaeum v. 14-17 eadem disceptatio. Talem autem quaestionem quae et discipulis Ioannis et pharisaeis tanti momenti esse videbatur, saepius esse motam valde credibile est, neque minus Christum 015 eadem fere ratione respondisse. Quodsi hoc non admiseris, fortasse dici posset illud Àaec non deberi evangelistae, sed eius in graecum translatori. Nam, uti idem S. Augustinus sentit, si solummodo dicitur i//o loquente, non opus est assumere id quod subsequitur evenisse dum loqueretur ea quae immediate ante habentur (cf. de cons. evang. 2,98. 6& et 39. 86; M. 35,1109. 1119). Princeps ille unus (εἷς i. e. τις; cf. 8,19) aliquis nominatur apud alios fairus, princeps synagogae (Luc.), archisynagogus (Marc.), accessit et adorabat eum i. e. procidit ad pedes eius, ut alii narrant; vide ad 8,2; supplex eum rogavit, dicens : Domtne (in graecis non legitur; vide lect. var.) ; filia mea modo defuncta est, sed veni, etc. ; hic jam succincta narratio habetur; nam secundum alios filiam prius dicit esse in extremis, dein dum progrederentur veniunt post sanatiotionem mulieris haemorrhoissae qui nuntiant filiam esse mortuam, quo facto Christus lairum solatur : noli timere, crede tantum et salva erit. Quare iam S. Augustinus monet, nihil in cuiusque verbis nos debere inspicere , nisi voluntatem cui debent verba servire, nec mentiri quemquam si aliis verbis dixerit quid ille voluerit, cuius verba non dicit; sim. Sa/m.; praeterea bene notat lans. : « qui breviter aliquid narrare gaudet, cogitur nonnunquam ob narrationis convenientiam aliter aliquid narrare quam quomodo gestum est quod tamen facit sine falsitatis et mendacii nota , si modus ab ipso narratus in rei gestae ordine saltem comprehendatur » , unde Matthaeum principis : petitionem referre signo magis quam verbis expressam. Alii existimant eum bis petiisse; scil. iteram mortis nuntio allato et Matthaeum ex duabus unam effecisse orationem (Ca:. Mald.); id tamen necesse non est, sicuti nec cum S. CArys. assumendum est, eum loqui de mortua filia vel ex probabili coniectura vel ut ipsa exaggeratione Dominum ad opem ferendam moveat. Satis est dicere Matthaeum rei substantiam perstringere potius quam historiae seriem enarrare (Lap.). Petit : ?mpone manum tuam super eam et vivet; sane sciverat Christum saepe iam morbos curasse imposita manu; vide Luc. &,&0 : at ille singulis manus imponens curabat eos et cf. Matth. 8,3. 15; unde petit quod Christus facere solebat, quare in ea petitione non est quod cum aliquibus reprehendatur. merito. Quod petit ut veniat Dominus, utique non tantam prodit fidem quantam in centurione Christus laudat admiratus (8,10); verum non eadem ab omnibus exigitur perfectio neque Christus eundem semper tenet modum vel in patrandis miraculis vel in tractatione hominum. Magna cum benignitate ac promptitudine petenti obsequitur
Porro describitur Iesu potentia, maiestas, benignitas gradatione quadam in resuscitatione 8 mortuis et eo quod solo attactu vestimenti eius cum fide facto sanatur morbus diuturnus qui nulla medicorum arte pelli poterat. Ostenditur fides apud plebem crescens, cum Iesum duo caeci iam salutent filium David i. e. Messiam; fidei virtus iterum commendatur et demum effectus miraculorum indicatur : populi admiratio, blasphemia pharisaeorum ; unde odia et inimicitiae eoram iam horrendum in modum crescunt et veritati omnem occludunt lorum spectant, proxime necti iis quae evangelista intendit, ipsa eorum commemoratione patefit. Brevitati studens solum rei summam narrat, ut ipsum miraculum quasi efficacius efferatur et uno veluti ictu animi legentium in considerationem miraculorum rapiantur. Plura rei adiuncta praebent Marc. 5,92 seq. Luc. 8,41 seq., uti in aliis quoque observandum est. Cum Matthaeus scribat
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v. 19 et surgens Iesus sequebatur eum et discipuli eius; prorsus aliter tractabat regulum quendam Ioan. 4,48 occasionem praebeat accedendi ad se et discipuli testes sint suae in mortem potestatis;
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v. 20 et ecce multer quae sanguints fluxum patiebatur duodecim annis; adduntur anni, ut magnitudo morbi et signi ostendatur (Sal/m.) quae ab aliis quoque synopticis ostenditur narrantibus mulierem multa perpessam esse a medicis et erogasse omnem buisse. Morbus erat et in se foedus etimmunditiem leviticam efficiebat (Lev. 15,95 seq.). Quare accessit retro; « in arduis laboribus dat crebro consilium vis doloris, in desperatis causis est saepe magistra necessitas, invenit ipsa sibi passio medicinam; hinc est quod mulier verecundo vulneri qualiter subveniret invenit, ut fidei insinuaret silentio quod insinuare publico clamore non poterat, ut secreta spiritus via coelestem perveniret ad medicum, ad quem pervenire manifesto carnis itinere non valebat; dabat audaciam multam pietas curantis, sed fiduciam pudendi languoris necessitas auferebat; cogebat ad Christum accedere doloris magnitudo, sed adire Christum foeditas ulceris non sinebat » (S. CArysol. serm. 35). Profecto magna est fides mulieris : et tetigit fimóriam vestimentt eius;
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v. 91. dicebat enim intra se : si tetigero tantum vestimentum eius, salva ero; et simulac tetigit, confestim stetit fluxus sanguinis et sensit corpore se sanatam a plaga (Marc. Luc.) ; fimbria, χρζσπεδον, lacinia in pallio (hebr. rvz*x) fila lanea contorta, annexa angulis inferioris partis pallii; fieri lacinias Moyses iusserat, ut recordarentur mandatorum Dei cf. Num. 15,38-40. Quam fidem Christus approbat eo ipso quia statim sanationem largitur et insuper mulieris fidem omnibus notam fieri vult eamque laudat et propter eam fidem ei concessam esse sanationem pariter omnibus manifestat
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v. 22 at Jesus conversus et videns eam dizit : confide βίδα, fides tua te salvam fecit ; vestem tetigit et sanata est, quare ex hac sanatione et laude Christi tamquam ex duplici argumento iure infertur, si quae sunt reliquiae quas dicimus Christi eas merito propter Christum quadam veneratione esse prosequendas. Idem propter aliquam similitudinem dici oportebit de reliquiis sanctorum. Quam falso enim Calvinus v. g. mulierem arguat zeli indiscreti et alicuius superstitionis, luce clarius est. Superstitioni enim neque sanationem neque laudem ac commendationem publicam Christus concedere potuit. Timet nempe Calvinus ne hinc usus comprobetur reliquiarum ; quare maculam in Christum referre satius esse ducit! Matthaeus tamquam brevitatis amator (ὡς φιλοσύντομος) quae in medio contigerunt praetermisit, miraculum solum manifestans (EutA.) ; cum enim illa Christi voce : quis tetigit vestimenta mea? timens et tremens procidisset ante eum et publice confessa esset cur tetigisset et quomodo confestim sanata esset (Marc. Luc.), Christus eam solatur 8€ laudat blanda allocutione eam vocans filiam; cf. τέκνον 9,2; confide, bono esto animo, ei dicit « eo quod timida erat quia furtim donum acceperat » (TheopA.). Cur autem eam latere noluerit, S. CArys. exponit, ut fidem eius omnibus notam redderet, ut alii eam imitarentur, ut mulierem commendaret atque his verbis voluptatem ipsi utilitatemque praeberet corporis curatione non minorem, ut archisynagogum ad credendum institueret , cui utique hoc fidei exemplum valde utile erat (cf. Marc. 5,35. 36. Luc. 8,50). Manifestat Christus pariter se intimum hominis animum perspicere et secreta penetrare, uti 9,5, atque id etiam voluit constare publice et mulierem quoque docere quae videtur putasse se posse latere (cf. Luc. 8,&7 : videns mulier quia non latuit). Principis filiam iam esse mortuam etiam lamentatione funebri declaratur; adsunt tibicines v. 93; legitur in mischna kethuboth : etiam pauperrimus inter Israelitas praebebit uxori mortuae non minus quam duas tibias δὲ unam lamentatricem (cf. LigAtfoot ad h. 1. p. 310 seq. ubi plura de luctu, Wünsche p. 195). Constituebant autem turbam tumultuantem propinqui et cognati et vicini qui tali occasione convenire solebant ad plangendum, tum praeficae seu lamentatrices quae mercede conducebantur (cf. ler. 9,17. Am. 5,16); insuper « quidam, ut probabile admodum est, se illuc receperunt, ut ederent et biberent; nam adhibitae sunt tunc temporis quaedam epulae » (Lighifoot l. c.). Iesus autem turbam tumultuantem secedere iubet : recedite; quaerunt cur id praeceperit. Respondent aliqui quia turba indigna fuerit quae videret miraculum, quia fidem non habuerit, quia Christum deriserit (S. CArys.), alii quia noluerit miraculum in vulgus efferri, ut ex Marco et Luca facile colligitur (Ma/d.). Utut haec sunt, rationem ipse reddit, cur ergo aliam quaeramus? non est enim mortua puella, sed dormit ; lamentatiofunebris illis fit qui manent mortui; cum autem puellam statim ad vitam velit revocare eiusmodi planctu ut abstineant merito praecipit. Neque enim puella eo modo mortua erat quo turba credebat; nondum terminum ac finem vitae in terris degendae attigerat ex Dei providentia; quare is qui id sciebat eamque iamiam vitae erat restituturus, dicere poterat : non est mortua, sed dormit, eo quod apud ipsum mors esset quasi somnus, cum eam vellet suscitare (Theoph. Dion. Cat. Salm.); proin non tamquam mortua est plangenda, sed considerari debet quasi ex somno quae sit excitanda. Simili modo loquitur de Lazaro : amicus noster dormit, sed vado ut a somno excitem eum (Ioan. 11,11). Existimat Maid. Christum ambiguitate verborum delusisse turbam, ut cum postea puellam viderent ambulantem, non a morte suscitatam sed a *omno expergefactam putarent; noluisse enim Christum divulgari miraculum; « loquitur ergo Christus ex eorum opinione non quam habebant (credebant enim vere esse mortuam), sed quam eos habituros fuisse sciebat si cognovissent paullo post fuisse resurrecturam »; id quod subtilius excogitatum esse videtur. Verum illi derideóant eum; id ne mireris, monet Theoph. ; nam te- *stimonium amplius dant miraculo quod vere mortuam suscitarit. Nihilominus in ea irrisione vulgus nobis exhibetur quod multum absit -ab illa fide vel ea saltem reverentia quam tot miracula Christo iam -apud omnes conciliasse merito erat exspectandum. Iam cernitur quasi umbra quaedam et praesagium eius animorum obdurationis qua tandem maior populi pars Messiam reiecit. Signo externo, attactu sacratissimae suae humanitatis mortem fugat, vitam revocat
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v. 25 4enuit manum eius et surrezit puella; vide 8,3. Eo miraculo se probat vitae mortisque dominum ; sua enim auctoritate praecipit : puella 'surge (Marc. Luc.); iam se eum ostendit cuius vocem mortui audient «εἰ qui audierint vivent (Ioan. 5,25), qui mortis imperium sit destructurus, cum venerit , ut vitam omnes haberent et abundantius haberent. Eius miraculi fama eziit in universam terram illam v. 26; inde quoque maior evadit accusatio et culpa eorum qui tali testi a Deo appro- 'bato fidem negarint. Ex norma legis ille agnosci debuit verus propheta :a Deo missus et approbatus, cuius verbum venerit (ler. 28,9; cf. Deut. 18,21); itaque Iudaei lege erant edocti et informati, ut in patratore miraculorum legatum Dei agnoscerent, cui obediendum esset ultione Dei contumacibus proposita (Deut. 18,19). Iam cum haec sit norma legis et miracula Christi talia, quae iam excusatio fingi potest? In filia Iairi et in muliere sanguinis profluvio laborante frequenter cernunt depingi synagogam et gentilitatem (cf. S. Hil. Hier. Amór. in Luc. lib. 6 n. 54; M. 15, 1682; Chrysol. serm. 36; Bed. Pasch. Thom. Fab. Salm. lans. Bar. et plurimis id prosequitur Grimm III p. 339 seq.). Moritur puella annos nata duodecim; per tot annos mulier laborat. Proinde cum illius nativitate incepit huius aegritudo; ex quo Deus populum sibi elegit, gentes pulus a multis medicis frustra curari quaesivit, dum multorum philosophorum dogmatibus ac falsorum deorum ritibus deditus et naturae ingeniique dotes. in eis consumens morbum etiam suum auxit a nullo curabilem quam ab ipso Christo » (/ans.). Cum autem Christus veniret ad desponsandam sibi Ecclesiam, synagogam quae eius esse debebat sponsa invenit mortuam, uti puella in annis pubertatis exsistens moritur; ante Iudaeos credunt gentiles; sed fides gentilium etiam ad id valet ut Iudaei ad fidem tandem adducantur; unde post mulierem suscitatur puella, quia cum intraverit plenitudo gentium, etiam Israel salvus fiet (Rom. 41,23. 96); « ad hanc ergo principis filiam dum properat Dei Verbum, ut salvos faceret filios Israel, sancta Ecclesia de gentibus congregata quae inferiorum lapsu criminum deperibat, paratam aliis fide praeripuit sanitatem » (S. Ambr.). Refert Eusebius (hist. eccl. 7,18; M. 20,680) mulierem eam dici originem traxisse ex Paneade (ex Caesarea Philippi), domumque eius ibidem conspici et collati in eam a Servatore beneficii exstare monumentum; « iuxta. januam domus illius aenea mulieris effigies stare dicitur genibus flexis protensisque manibus instar supplicantis. Ex adverso autem effigies viri ex eodem metallo conflata stantis ac diploide decenter induti nanumque mu- Tieri porrigentis... hanc statuam Iesu Christi speciem referre aiebant. Mansit porro usque ad nostra tempora nosque adeo urbem ingressi ipsam conspeximus ». Eusebius et originem mulieris ex Paneade et significationem statuae solum refert tamquam ab aliis traditam, ἔλεγον dicit de utraque re. In evangelio apocrypho cui est titulus : evangelium Nicodemi pars 1 sive Acta Pilati cap. 7, haec mulier nominatur Βερονίκη, Veronica et coram Pilato praeside cum aliis quos Christus sanaverat testimonium dicit pro Christo sua enarrata sanitate (cf. Tischendorf, Evangelia apocrypha, Lipsiae 1853 p. 277. 335). Fidem in Iesum tamquam Messiam excitari coeptam esse sequenti ostenditur narratione, qua simul novum miraculorum genus a Iesu patratum inducitur atque iterum fidei in Iesu potentiam necessitas commendatur;.quae tria omnino ad id quod Matthaeus spectat conveniunt;
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v. 91 et transeunte inde Iesu secuti sunt eum duo caeci clamantes et dicentes : miserere nostri , fili David! audierant de miraculis Iesu; « neque parum Iudaei inde culpantur quod hi quibus nullus oculorum usus erat, ex auditu solo fidem amplexi sunt, illi autem miracula videntes ac testes habentes ipsos oculos contra quam caeci faciunt » (S. CArys.); illi insuper vultum Domini ac maiestatem aliquid super hominem spirantem continuo viderunt, quod caeci non poterant. Hi autem miseria pressi et desiderantes sanationem facilius fidem arripiunt. Iesum aperte Messiam vocant; neque enim /i//um David appellant quasi unum ex stirpe davidica qui hoc nomen cum MATTH. pluribus habeat commune, sed nomine utuntur ac designatione Messiae apud Iudaeos communi. Ita pharisaei interrogati , cuius filius sit Christus, statim respondent : David (22,42) et ipsa quoque turba scit Christum fore ex semine David (Ioan. 7,52); Messiam designari nomine filii David etiam legitur in psalmis qui dicuntur Salomonis! et vulgatum est etiam apud rabbinos (cf. Weber, System der altsynagogalen palaest. Theologie, p. 336. 339 seq.) quod nomen oraculis prophetarum plane congruit; apud eos enim appellatur David, germen quod Deus suscitaturus sit Davidi (Ier. 23,5; 33,1&.. Ez. 34,93. Os. 3,5; cf. Is. 11,1). Neque profecto difficile erat in Iesu agnoscere Messiam; exspectabatur quippe eius adventus eo tempore; annuntiatus et digito ostensus erat per loannem baptistam , ipse tot ac tam varia patravit miracula. Dicunt caeci tantum miserere , nimirum quod crederent sola misericordia opus esse, tantam enim esse eius potentiam, ut si accedat gratuita misericordia statim consecuturi sint quod quaerebant ans.). | | : Iesus autem eorum fidem experiri et augere vult; unde non contünuo eis obsequitur
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v. 28 cum autem venisset domum, intelligitur probabilissime domus Petri in Capharnaum, civitate sua (8,15; 9,1), accesserunt ad eum caeci, et dicit eis Iesus : creditis quia hoc possum facere vobis? « interrogat non ut discat incognitum , sed ut augeat fidem eorum simulque discant necessariam sibi esse fidem ad consecutionem illuminationis » (Cai.); neque dicit : creditis me posse id impetrare vobis, sed me posse ipsum aperire oculos scil. me habere auctoritatem vos sanandi (Lamy.); dicunt ei : utique, Domine
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v. 99 tunc tetigit oculos eorum dicens : secundum fidem vestram fiat vobis; distulit autem aliquamdiu miraculum et passus est caecos post se clamare , donec domum venisset, non quod difficilem se eis praebere voluerit, sed ut desiderium eorum et fidem omnibus redderet probatiorem, ut ostentationem fugiendam esse nos doceret et ut ne miracula vilescerent, si semper subito.desiderata salus collata fuisset, utque nos doceret instanter orandum esse nec mox desistendum ab oratione aut desperandum, si non statim quae volumus a Deo consequamur (/ans.). Attactu sacratae eius humanitatis
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v. 30 aperti sunt oculi eorum (oculi enim caeci habentur tamquam clausi) et comminatus est illis Iesus dicens : videte ne quis sciat; vox ἐνεθριμήθη proprie significat : acriter et velut iracunde et cum austeritate comminatus est (lans.). 1. Hos psalmos communiter censent orios esse mox post expugnalionem lerusalem ἃ Cur ita, plerumque explicant humilitatis causa ut vanam gloriam fugiendam esse nos informaret (S. Chrys. Hier. Bed. Br. Thom. Fab. Dion. Cai. lans.) ; melius autem notat Mald. id praecepisse ad vitandam pharisaeorum et scribarum invidiam ; ceterum vide quae dixi ad. 8,5; etiam hic valet voluisse Christum cavere ne vulgus falsa sua notione de Messiae regno temporali seductum nimis commoveretur. Verum tlli exeuntes diffamaverunt eum in tota terra illa ; « propter memoriam gratiae non possunt tacere beneficium » (S. Hier.). Quaerunt nonnulli, num inobedientia peccarint; S. TÀom. ait eos bona fide fecisse et merito monet Mald. omnes veteres auctores eos videri excusare quod non tam, ut non obedirent, quam ut grati essent id fecerint; « est etiam verisimile credidisse eos Christum non serio sed modestiae suae causa ne id dicerent vetuisse; nec mirum, cum tam multi postea tam docti viri, Hieronymus, Gregorius et Beda idem existimaverint ». Aliud hàud male indicat Lamy : forsan non consilio sparserunt famam Christi, ut notum fieret miraculum contra id quod praeceperat Dominus; sed dum sciscitantibus familiaribus et mirantibus de visu recepto veritatem aperiunt, res per os multorum celebrata tandem uti fieri solet hunc exitum habuit. At quaeri potest cum S. Br. num non Dominus rem quodammodo impossibilem videatur iubere; « quomodo enim hoc celare poterant nisi oculos absconderent? quod si oculos abscondissent quid eis lumen noviter restitutum profuisset »? Unde mihi potius verisimile videtur Christum prohibuisse ne in vulgus spargerent ipsum esse filium David, Messiam, sicut alias quoque increpans daemonia non sinebat loqui, quia sciebant ipsum esse Christum (Luc. 5,1. Marc. 1,35). Cuius prohibitionis causa est eadem, ne scil. vulgus profana sua de Messia sententia impulsum concitaret tumultum et adesse tempus putaret quo iugum romanum esset excutiendum et regnum judaicum erigendum. Evitat igitur Christus sedulo omnem accusationis umbram, quae nihilominus postea ei est impacta : commóvet populum (Luc. 23,5). Quos effectus contrarios habuerint Christi miracula, ultimo exemplo illustratur et ita series miraculorum apte concluditur, quia simul via sternitur ad res porro gestas et pharisaeorum machinationes perspiciendas;
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v. 32 egressis autem illis ecce obtulerunt ei hominem mutum, daemonium habentem ,
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v. 33 et eiecto daemone locutus est mutus; unde merito colligitur hominem per daemonem esse mutum redditum (S. CArys.). Cum etiam apud Iudaeos essent quandoque qui daemones eiicerent, uti ipse Christus testatur 12,97, merito quaerendum est, cur hoc loco addatur et miratae sunt turbae. Admirationem hanc non uno hoc miraculo excitari frequenter explicant, sed quia a Christo tot'signa, tam admirabilia, tam celeriter, neque contactu tantum, sed solo verbo et in omni morborum genere edita viderint et haec declarari cum dicant : nunquam apparuit sic in Israel, nunquam tale quid et adeo mirum visum cst in Israel quamvis multi prophetae signa edidissent (cf. S. Chrys. Dion. Cat. Ians. Lap. Lamy). At jam S. Hl. merito censet admiratione huius facti, eiectionis scil. daemonis, populi confessionem esse ortam. Nam pharisaeorum verba quae confessioni populi opponuntur solum ad hoc factum referuntur; pariter 12,93 et Luc. 11,14 admiratio excitatur eiectione daemonis. Mirantur enim quod Christus solo suo imperio fugat daemones, dum qui apud ludaeos adiuratione illos fugare conarentur, multis utebantur formulis et incantationibus, uti losephus quoque testis est (bell. iud. 7,6. 3; vide Ed. I p. 482; Il p. 111. 175; Weber l. c. p. 2 seq.). Dum vulgus simplex sincere rei magnitudinem agnoscit, pharisaei cum factum ipsum nequeant infitiari modum malitiose calumniantur (Lamy)
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v. 3& pharisaei autem dicebant : in. principe daemoniorum eitcit daemones; ope primarii daemonis adiutus expellit alios; eum proinde tamquam magum et incantatorem pessimum traducunt qui daemonem potentissimum habeat socium et adiutorem, qui itaque totus daemoni sit mancipatus. De principe daemonum, Beelzebub, vide ad 10,95 et 12,24. Eo inimicitiarum et odii progrediuntur, ut non solum turbas a fide Christi avertere studeant, verum etiam consortium ac foedus iniisse cum capite daemonum Iesum asserant, ut in ᾿ eum furorem atque abominationem populi concitent. Consulto igitur blasphemant et peccatum contra Spiritum sanctum committunt opera in quibus digitus Dei non potest non agnosci et quae Iesu vita sanctissima commendabantur ut divinitus facta attribuentes daemoni. Tali odio vere diabolico cum flagrent, iam non mirabimur, si Iesum omni modo persequuntur et se ipsos regno messiano plane indignos praebent et plebem etiam miseram decipientes secum perditioni mancipant. Tum quidem plurimum intererat inter plebem et pharisaeos; illa Iesum omnibus prophetis praeferebat ipsique etiam Moysi : nunquam sic apparuit in Israel, hi vero eum virtutem suam a diabolo accipere calumniabantur; sed cum pharisaei auctoritate valerent, quale periculum plebi immineat ignorari non potest. Existimari potest pharisaeos Iesu absente ea dixisse, quia nullum Christi responsum refertur; refertur autem alia occasione 19,25 dimittebat; secundo quod cum peccatoribus comedebat ac conversabatur ; tertio quod discipulis non indicebat ieiunia; « nunc vero quarto non verebantur opus sanctissimum adscribere daemoniacae virtuti, malitiam quam corde gerebant semper augentes; nam primae calumniae speciem aliquam sanctitatis prae se ferebant, haec vero cum nullam habeat vel apparentem quod apud Isaiam Dominus queritur : expandi manus meas tota die ad populum incredulum, et : speculatores eius caeci omnes, nescierunt universi ; ipsi pastores ignoraverunt intelligentiam (65,2; 56,10. 11). Merito quoque maximae stultitiae eos arguit S. Chrys. - « Iesus enim non modo daemones eiiciebat, sed etiam leprosos mundabat, mortuos suscitabat, mare frenabat, peccata dimittebat, regnum praedicabat, ad Patrem adducebat ; id quod nunquam daemon facere velit neque possit ». Exemplum in iis cernimus et typum eorum qui nolunt credere, quibus ne manifestissima quidem Descripsit S. Matthaeus Iesum doctorem (cap. 5-7) et operatorem teat scribas et pharisaeos i. e. eos qui se legis doctores et aemulatores iactabant se nolle reddere eius discipulos, immo eos odio et inimicitiis flagrare in Iesum. Itaque quod loannes baptista reprehensione sua praedixerat (3,7 seq.) iam opere impleri videmus : securis ad radicem arboris posita est. Iesus venit ad regnum messianum fundandum quod toties ἃ prophetis erat praedictum ; ii autem qui legis doctores et duces populi sunt reperiuntur inepti et se ipsos a regno illo maxime alienos praestant. Quare Iesus alios eligit et instituit et erudit sui regni principes. Et tamquam regni messiani prima fundamenta iacientem eiusque lineamenta ac normas describentem nobis evangelista Iesum proponit in parte subsequente (9,35-13,58). In brevi prooemio 9,35-38 paucis sed graviter ostendit necessitatem gregi dominico alios providendi pastores. Hos iam eligit et de muneris ratione edocet et regni messiani institutorem (cap. 10). Eius dignitatis messianae egregia confirmatio offertur occasione legationis loannis, cuius doctrina praeterea populus maxime urgetur ut Iesum agnoscant Messiam (cap. 11); unde eo capite regnum a Christo instituendum testimonio Ioannis comprobatur. Eius institutionis ratio et necessitas porro comprobatur a contrario, scil. ab ineptia pharisaeorum quae cap. 12 magis magisque explicatur. Demum quae sit regni messiani indoles, quae norma propagationis, quale eius pretium, declaratur cap. 13. Unde quattuor haec capita commode reducuntur ad: notionem de Christo regni fundatore. Brevi prooemio praemisso nomina duodecim apostolorum recitantur (9,35-10,&); dein Christus eos erudit de munere apostolico ad quod iam mittuntur (10,5-15) et quod postea obituri sunt (10,16-&2). Ita uno conspectu et prima illa praeparatio quam iam aggressuri nes gentes adumbratur. Iubentur itaque in priore parte praedicare Iudaeis eisque traditur potestas praedicationem miraculis confirmandi sanationum quibus scil. beneficiis animos hominum sibi et doctrinae concilient; iubentur autem haec beneficia praestare gratis, itinera sua instituere pauperes; praescribitur modus hospitii quaerendi et denuntiatur grave iudicium iis qui praedicationem apostolicam reiecerint. Igitur instare pericula et persecutiones indicatur. At multo maiora et graviora iis ostenduntur in altera parte, in qua sermo ad missionem transfertur universalem; periculis vero et insectationibus praedictis quomodo in illis se habere oporteat edicitur simulque rationes afferuntur, cur animis intrepidis munere suo fungantur (10,16-31). Demum exponitur quae sit necessitas Christum confitendi; ei esse adhaerendum posthabitis reliquis omnibus, spretis ipsis arctissimae necessitudinis vinculis, immo ipsa vita; sed magnam proponi mercedem iis qui apostolos receperint et in eis Christum (10,32-49). Moveri potest hic similis quaestio sicut in sermone montano : protuleritne Iesus cum mitteret apostolos ad praedicandum integrum posuerit. Hoc videri facile possit ex eo quod complures sententiae quae hic recitantur, ab aliis evangelistis alio tempore aliaque occasione referuntur. Insuper, uti cap. 8 et 9 Matthaeus consulto congessit miracula variis temporibus patrata, uti cap. 19 uno quasi fasciculo exempla colligit de pharisaeorum perversitate et cap. 13 similiter complures parabolas inter se iungit, ita etiam cap. 10 sermonem ex variis Christi effatis ab eo esse conflatum haud immerito concludi posse quis existimaverit. Ad quod accedit ut rerum argumentorumque series in istis capitibus certo quodam consilio sit digesta et ordinata, ut scil. Christus exhibeatur regni fundator, ut ineptia pharisaeorum ostendatur et regni messiani indoles ac natura parabolis illustretur; ad quae demonstranda evangelistam recte selegisse materiam ex universa vita Christi publica et in unum contulisse nemo negaverit. At ut de solo sermone cap. 10 agamus, ex altera parte non est improbabile Christum iam in prima missione apostolorum quaedam adiecisse quae ulteriorem eorum atque universalem missionem spectarent. Solet enim Christus ita praesentia tractare ut quae cum illis tempore futuro aliqua cognatione coniuncta sint simul tangat et explicet; hoc animadvertes in sermone habito in monte, hoc in sermone cap. 24 ad discipulos dicto, hoc in sermone post eucharistiam institutam (Ioan. cap. 14 seq.).
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v. 35 et circutbat Iesus omnes civitates et castella docens in synagogis eorum et praedicans evangelium regni ; cf. 4,23; « cernis quod aequaliter et villis et urbibus et castellis, 1d est et magnis et parvis evangelium praedicaverit, ut non consideraret nobilium potentiam, sed salutem credentium ; circuibat civitates hoc habens operis quod mandaverat Pater et hanc esuriem , ut doctrina sua salvos faceret infideles » (S. Hier.). Neque in castellis, in parvis oppidis dedignabatur praedicare; ipse qua est misericordia non exspectat donec qui ope indigent ad eum veniant; sed iis it obviam, eos quaerit, seduli pastoris in se exemplum exprimens (cf. S. CArys. Theoph. Cai. Ians.). Maximam manifestat et benignitatem et potestatem : et curans omnem languorem et omnem tnfirmitatem ; cf. 4,23, « ut quibus sermo non suaserat, opera persuaderent » (S. Hier.); qua re evangelista simul Iesum ita describit, ut ei animos hominum conciliet, cum tanta effusione ac benevolentia miseriis omnibus medeatur; de eo solo dicitur curans omnem (anguorem , ut S. Hier. notat, nihil quippe ei est impossibile. Itinerum socios habet discipulos, quibus scil. notam fieri voluit populi miseriam, ut ipsi quoque misericordia moti sese offerreht paratos ad strenue laborandum pro eorum salute;
Necessitas providendi populo, i. e. gregi dominico novos pastores demonstratur eo quod Iesus peragrans omnem regionem ubique miserrimam eius conditionem culpa sacerdotum et legis doctorum et pharisaeorum inductam deprehendit; quare
9:36
v. 36 videns autem turbas misertus est eis; voce graeca intima quaedam misericordia, viscera misericordiae designantur; proin commiseratione commotus est intima qua videlicet cor maxime afficitur et dolore quodam uritur; quia erant vexati et iacentes sicut oves non habentes pastorem; populus Dei saepissime grex Domini appellatur vel oves pascuae eius οἱ similiter; cf. Is. 63,11. Ier. 10,21; 13,17; 23,1. Ez. 35,3; 36,38. Mich. 7,1&. Zach. 9,16. Ps. 73,1; 78,13; 94,7 etc. etc.; erant vexati; vox ἐσχυλμένοι eos proprie dicit dilaceratos, discerptos, vexatos cute quasi detracta, quo crudelitatis genere iam Michaeas 3,29 duces et principes onerat. Ita autem vexati jacent prostrati, ἐριμμένοι, viribus plane destituti , infirmi, sicut oves omni cura pastoris carentes. Constat autem oves quam maxime indigere ope humana, qua si destituuntur, morbis misere pereunt. Eam itaque populi Dei conditionem et pastorum eius iniquitatem accusat evangelista quam Ezechiel describit 34,3-6; vexatio gregis pastorum culpa et vitium magistrorum est, ut ait S. Hzer.; doctores qvippe legis populum onerabant traditionibus humanis iugum legis Dei reddentes multo gravius; alligant enim onera gravia et importabilia et imponunt in humeros hominum (cf. Matth. 23,&. Luc. 11,46) et insuper quod multo erat funestius, tulerunt clavem scientiae; ipsi non introeunt et alios prohibent ne introire possint, uti Christus ipse eos accusat Luc. 11,52. Populum igitur doctrina sana et ad salutem necessaria minime imbuunt; immo eum seducunt, suis machinationibus et calumniis in Christum iactis eum a Christo servatore retrahunt et secum in perniciem rapiunt. Christus autem non solum id agit ut discipuli populum miseriis tabescentem videant, sed etiam verbis eos excitat, ut commiseratione affecti ei opem ferre exoptent et ad labores pro eo subeundos se of- xATTH. 9, 37-38. 369. ferant
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v. 37 tunc dicit discipulis suis : messis quidem multa, operari autem pauci; messem dicit multitudinem curatione opus habentem (Theoph.), dicit homines qui per doctrinam evangelii veluti demessi inferri debent in Dei horreum, in Ecclesiam et consortium sanctorum (Jans.). Notat S. Pasch. : « mira figurarum satis et ornata varietas; quos oves prius sine pastore signat, eosdem messem sine operariis appellat ». Attamen in messe simul designatur populum idoneum esse &d regnum Dei (uti plerique etiam accipiunt), id quod in ovibus vexatis et prostratis non exprimitur. [n messe labor quidem etiam indicatur, at in messe colligenda agricolae libenter operam impendunt; talis labor potius est gratus et iucundus. Sacrum quoddam studium ]8borandi pro regno Dei et populum bona doctrina imbuendi Christus in discipulis excitare vult; quare eos monet
9:38
v. 38 rogate ergo Dominum messis, ut mittat operarios in messem suam ; ἐκθάλη ut etteiat, prout etiam S. Hil. habet; videtur itaque significari, ut cito mittat et cum festinatione eos quasi urgeat, qua dictione simul gravis populi necessitas declaratur. Atque profecto erat periculum ne populus qui eousque Christi doctrina et miraculis delectabatur (cf. 7,98; 9,33) ideoque amplam pro regno Dei messem promittere videbatur, pharisaeorum calumniis odiisque seductus ab evangelio regni retraheretur. Haec populi necessitas satis quoque declaratur, etiamsi £x64X)«v sensu eodem ac emittere acceperis; bene enim monet iam /ans. vocem ea quoque significatione adhiberi, uti Matth. 12,35 et Ioan. 10,4 et Matth. 12,90 ita redditur hebr. w'Y'! educere, prout quoque in " LXX 2 Par. 23,15; 29,5. Exhortatur autem Christus ad petendum, ut doceat divinum esse donum quod hominibus dentur boni pastores (Jans.) et ut ostendat propagationem evangelii multum iuvari posse et debere precibus fidelium. Si pauci sunt operarii in vinea Domini et quia pauci sunt, quamvis messis amplissima colligenda esset, precibus vult insisti ἃ suis, ut Dominus messis idoneos mittat operarios eorumque numerum augeat. Proinde apparet ex iis quae de efficacia orationis dicta sunt (7,7 seq.) et ex hac Christi admonitione quanti momenti sit ad regni Dei propagationem oratio constans ardensque fidelium. Quis dicatur Dominus messis quaeritur. Aliqui ipsum Christum se . ita vocare opinantur (cf. S. Chrys. Theoph. Pasch.); alii rectius censent Deum Patrem eo nomine designari. Cum enim Christus praedicans ubique discipulis suis certe operari videretur in messe, ergo cum ipse se operarium praeberet, et discipulos hortaretur, ut rogarent Dominum messis, profecto discipuli ea verba et modum ]loquendi non ita intelligere poterant ac si iuberentur ab ipso Christo FILAS Aeg ER ΟΝ OIN E qu ἘΞ TT ΤΑΝ τς eco yeu 4 « - an Y AUMASRR "EM Merritt y VOY Ss. DE m flagitare et ac si Christus se vocare vellet Dominum messis. Deus ita- V. ' A que Pater est rogandus (cf. S. Hil. Cai. lans. Calm. Arn. Schanz, Tx ". ἘΜ) ΘΕ bene monet Maid. dici loan. 15,1 : Pater meus agricola est et WES vineae quoque dominum non se, sed Patrem a Christo dici (21,38. Po . Marc. 12,6. Luc. 20,13), Christum se filium familias esse significare qui pro patre et sementem faciat et metat, quemque pater cum mulios misisset servos ut a vinitoribus fructus acciperent, ad.extremum 1 miserit dicens : verebuntur filium meum. Utramque explicationem ΠΣ, S. Thom. Fab. proponunt et dubium non est quin vero aliquo sensu XR etiam Christus ut homo dici possit dominus messis qui revera misit et ^^ * mittit operarios, ut Lap. arguit; at non quaeritur quid dic possit, F^ sedquo sensu verba ea a discipulis debuerint intelligi et quo igitur -— gensu ea occasione Christus ea protulerit. À Christo facta per noctem oratione ex numero discipulorum esse electos et vocatos apostolos alii duo narrant synoptici Marc. 3,14 et Luc. 6,13; Matthaeus autem id ut notum supponens solum refert quomodo Iesus sui regni fundamenta iaciens pro pessimis pastoribus synagogae alios suo populo mittat pastores ac doctores; 10,1 convocatis duodecim discipulis suis, intelligi apostolos sequitur ex numero adiecto et ex nominibus v. 2-4 recitatis. Duodecim autem eligit, ut sicut populus Dei veteris testamenti generatione carnali propagatus est ex duodecim patribus, filiis lacob, ita populus Dei novi testamenti Spiritualis spiritualiter propagaretur ex duodecim patribus; venerat enim Christus ut carnem in spiritum commutaret; apostolos autem patres esse eorum qui per eos crediderunt, declarat Paulus 1 Cor. &,15 : in Christo Iesu per evangelium ego vos genui , Gal. 4,19 : filioli mei quos iterum parturio, donec formetur Christus in vobis, Philem. 10 : obsecro te pro filio meo quem genui in vinculis, Onesimo (cf. Maíid.); « tota respublica Hebraeorum habens duodecim phylarchos, sive duodecim tribuum quibus constabat principes typus erat Ecclesiae, qui typus impletus est cum duodecim apostoli constituti sunt principes coetus illius quem Christus coegit » (Lamy). Itaque sicuti tempore veteris foederis quicumque voluisset bonorum foederis particeps fieri debebat sese adiungere populo illi ex duodecim patriarahis propagato, ita in novo foedere oportet accedere ad coetum illum per duodecim apostolos conditum, atque hoc iam voce prophetica declaratum est : ascendamus ad domum Dei /acoó (Is. 2,3. Mich. &,92; iw vide quae ad eos locos notavi, Comment. in Is. I p. 62; in Proph. Non piget paucis adnotare alia quoque quae complures de numero illo duodenario senserunt. lam Tertullianus quaerit : « cur autem duodecim apostolos elegit. et non alium quemlibet numerum »? et respondet : « huius enim numeri figuras apud Creatorem deprehendo : duodecim fontes Elim (Ex. 15,27. Num. 33,9) et duodecim gemmas in tunica sacerdotali Aaronis (Ex. 28,9. 10) et duodecim lapides ab Iesu de Iordane electos (Ios. 4,3); totidem enim apostoli portendebantur, proinde ut fontes et amnes rigaturi aridum et desertum a notitia orbem nationum; proinde ut gemmae illuminaturi sacram Ecclesiae vestem quam induit Christus pontifex Patris; proinde et ut lapides, solidi fide, quos de lavacro Iordanis Iesus verus elegit » (c. Marc. 4,13; M. 2,381). Etiam plura leguntur apud Aib. : fontibus in Elim repertis quoad doctrinae fusionem, in duodecim lapidibus vestis sacerdotalis quoad exempli fulgorem; in duodecim panibus propositionis quoad gratiae virtutis refectionem, in duodecim lapidibus positis in ripa Iordanis quoad constantiae stabilitatem, in duodecim bobus (qui sustinebant mare aeneum 3 Reg. 7,25) quoad maturitatem ». Similia le guntur apud S. Thom. in Catena aurea ad ἢ. 1l. sub nomine Remigii e apud Bed. Pasch. Sylv. ; etiam commemorant in novo testamento legi duodecim stellas in corona sponsae, duodecim fundamenta lerusalem et duodecim portas; cf. Apoc. 21,129. Ez. 48,31-34. Laudant Meyer, Keil divisionem in tres quaterniones quam Bengel ad verterit; at iam Beda scribit : ter quaterni ad praedicandum sunt missi, et similiter Hab. Pasch. qui insuper monent : duodecim quoque tribus filiorum Israel ascendentes ex Aegypto similiter castra metantur : tres videlicet ad orientem, tres ad meridiem, tres ad aquilonem et tres ad occasum. Ex quo numero id quoque frequenter deducunt per quattuor orbis plagas fidem SS. Trinitatis esse praedicandam et baptizandum in nomine Patris et Filii et Spiritus sancti. Recentiores quidam (cf. Arn. Bisp.) opinantur numero ternario signari divinitatem resque divinas, numero quaternario res creatas ; quare in numero septenario qui utrumque iungat designari religionem qua homo ad Deum religetur; numerum vero effici duodenarium eo quod ternarius repetatur quater, id est eo quod ternarius quaternario quasi includatur ; unde numero duodenario declarari habitationem Dei in- - tra populum suum. Sed haec subtilius excogitata esse atque argutius videntur. Reges et principes dum aliquo mittunt legatos iis addere solent ea quae eis auctoritatem concilient apud eos ad quos mittuntur (lans.); ita Iesus quoque; verum talia tribuit apostolis quae nemo alius tribuere potest nisi Deus et quae hominibus eam afferunt utilitatem quam nullus monarcha ne minimum quidem efficere potest : dedit illis potestatem spirituum immundorum , ut eücerent eos et curarent omnem languorem et omnem tnfirmitatem ; ὥςτε epexegeticum est : ita ut possent eiicere ; θεραπεύειν refer ad ἐξουσίαν (cf. Matth. 9,6. Marc. 2,10; 3,15. Luc. 5,24; alias ἐξουσίαν τοῦ πατεῖν Luc. 10,19 etc.); « benignus et clemens Dominus ac magister non invidet servis atque discipulis virtutes suas, et sicut ipse curaverat omnem languorem et infirmitatem, apostolis quoque suis tribuit potestatem ut curarent ... sed multa distantia est inter habere et tribuere, donare et accipere; iste quodcumque agit potestate Domini agit, illi si quid faciunt imbecillitatem suam et virtutem Domini confitentur dicentes : in nomine Iesu surge et ambula » (S. Hier.). De modo quo dederit, utrum manuum impositione, an insufflatione (cf. loan. 20,292), an solis verbis, nihil indicatur, sed eo quod simpliciter scribitur dedit , sine precatione ad Patrem, ostenditur suprema Christi potestas, qua per se communicare potest amplissimam illam potestatem cuicumque vult; unde eodem iure eius colligitur divinitas quo ex 1 Cor. 12,11 Spiritum sanctum esse Deum conficitur. Cum Christus apostolos eligeret, etiam eo nomine eos appellavit Luc. 6,13, quo tamquam missi ab eo, tamquam eius legati designanagunt, munus ab eo sibi commissum obeunt et quos tueri, protegere, vindicare iam ipse qui mittit sibi incumbere profitetur;
9:1
Le retour qui devait nécessairement être indiqué, correspond à celui de Mc. v, 21 (sans nom de lieu). Dans Mt. il se fait à Capharnaüm, car c’est bien la ville du ministère de Jésus (1v, 13). D'ailleurs dans Me. aussi la scène est à Capharnaüm, et dans une maison. Klostermann a remarqué que la présence de Jésus dans une maison, souvent notée par Mc. m, 20; var, 17. 24; 1x, 28; x, 10 a été évitée par Mt. x1r, 23 (pas strictement parallèle); xv, 45. 21; xvu, 19; x1x, 8. Mais précisément il serait étonnant, s’il avait pris Mc. comme source, qu'il n’eût pas conservé la maison une fois ou l’autre, cette fois surtout. Cette négligence du détail tient à sa manière originale de concevoir son œuvre. Aussi bien il connaît une autre maison, plus déterminée; cf. Introduction, p. Lxxiv δὲ — ἴδιος — ἑαυτοῦ, style hellénistique.
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ἀφεωνται (SV) plutôt que αφιενται (TH).
Omission des détails. Ni maison, ni foule, ni efforts héroïques pour amener: le paralytique et qui rehaussaient sa foi. Il ne reste que l'essentiel : tout de même on l'apporte pour être guéri. — προσέφερον. Pourquoi l'imparfait pour un seul malade? Peut-être-avait-on vu Jésus revenir en barque, et quand il entra dans la ville on apportait le malade. — βεδλημένον comme var, 14, cf. vi, 6. — 4, εἰδως (Η) ou τδων (TSV). — om. vuers p. τι (TH) plutôt que add. (SV). 5. Comme au v. 2. χλίνη (comme Le.) plus élégant que χράδαττος. — θάρσει en plus dans Mt — ἀφίενται n’est soutenu que par N B Κα. Nous lisons ἀφέωνται, le parfait (doriqueionien-arcadien d'après Deb. 8 97) au lieu du présent, mais en somme les deux temps reviennent au même : désormais les péchés sont pardonnés. — On se demande pourquoi Jésus ἃ commencé par là. Rien n'indique qu'il ait estimé la maladie une suite naturelle du péché, ou la guérison impossible avant Le pardon. — Le mot θάρσει de Mt. donne peut-être la clef. Jésus n'a pas seulement vu la foi des porteurs, il a lu dans l’âme du paralytique un sentiment d’anxiété ses péchés n'empêcheraient-ils pas la guérison? Si le thaumaturge les connaissait, voudrait-il le guérir? — Ce mot touchant, si bien en situation, ne saurait être une addition banale.
9:3
Qu'il y ait eu là des docteurs, Le. et Me. l'avaient dit chacun à sa manière, mais la dépendance de Le. était manifestée par le mot χαθήμενοι, sans parler de la ressemblance des discours. — Mt. dit les choses avec une extrème concision, Si les scribes accusent Jésus de blasphémer, c'est qu'il n’a pas employé le ton d'un casuiste qui estimerait les péchés pardonnés, mais de quelqu'un qui les absout. C'est un blasphème à leurs yeux, pour la raison donnée dans Mec. et Le. que Dieu seul peut remettre les péchés.
9:4
εἰδώς à bien l’air d’une correction de ἰδών, qui paraissait négligé s'appliquant à un sentiment intérieur aussi bien qu'à des marques extérieures de foi, v. 2. Mais cette intuition n’est pas sans beauté. Au lieu que Mc. emploie trois ‘fois διαλογίζομαι, que Le. l’a deux fois et une fois διαλογισμός, indices de dépendance, ML., ayant supprimé le raisonnement, emploie une autre racine, ἐνθυμέομαι (1, 20) οἰ] ἐνθύμησις (xir, 25), étrangers à Me. et à Le. (sauf. Act. xvir, 29). — ἵνα et πονηρά sont en plus (Me. τί et ταῦτα) dans Mt. — ἵνα τί, sous-entendu γένηται, originairement « dans quel but? »; cf. PLar. Symp. 205, a, mais ensuite simplement « pourquoi? », et presque synonyme de τί et de ὅτι τί; cf. Piar. Ap. 26 d : ἵνα τί ταῦτα λέγεις; « comment peux-tu dire cela? ». — πονηρά non pas des pensées qui sont mauvaises, mais des pensées malveillantes; donc : « de quoi parlez-vous, pour vous mettre dans l’esprit des pensées malveillantes »? Des nuances aussi fines ne sont pas d’un abréviateur.
9:5
«Et prends ton grabat » peut très bien être une addition de Mc. qui ne compte pas ses mots. Pour le sens, cf. Comm. Me. — τότε est de Mt. et un indice araméen.
9:6
εγερθεις (TSV) plutôt que εγειρε (H).
Paroles solennelles qui ont ἀὰ être retenues par la tradition et reproduites souvent dans les catéchèses. Klostermann opine que la parenthèse, placée au même endroit dans Me. Le. et Mt, prouve une même source écrite. Mais elle était assez naturelle et devait être placée au changement d'interlocuteur. Encore Mi. si concis a-t-il en plus son "τότε. Au surplus on peut supposer une retouche en grec.
9:7
« Devant tout le monde » (Mc. Le.) qui rehaussait cependant l'authenticité du miracle n'est pas dans Mt. mais il a la phrase biblique stéreotypée καὶ ἄπηλθεν εἰς τὸν οἶκον αὐτοῦ, Regn. x, 26; xx, 18; IT Regn. xu, 45; xvn, 23 (avec des variantes dans d’autres cas, comme τὸν τόπον etc.). Le. à aussi cette tournure: il a pu l’emprunter à ses souvenirs bibliques; mais il est plus probable qu'il dépend d'un autre récit que celui de Me. qui pourrait être Mt. sous une forme ou sous une autre.
9:8
Mt. qui n’avait pas parlé de foules (Mc. et Le. διὰ τὸν ὄχλον) les introduit . maintenant. Cette manière de clore le récit est certainement plus sémitique que la période de Me.; cf. Judith, x, 44 etc. Dans Mc. et dans Lc., « on n’a rien vu de pareil, d'aussi extraordinaire ». Dans Mt. les foules glorifient Dieu (les trois) mais s'étonnent qu'une pareille puissance ait été donnée aux hommes. Les assistants ont-ils donc compris « fils de l’homme » dans son sens primitif d'homme (Wellh.)? Ce serait attribuer à Mt. un trait beaucoup trop subtil, comme si les foules avaient mal compris le titre de « Fils de l'homme » et rabaissé Jésus en essayant de le glorifier. Il a simplement voulu dire que malgré leur admiration, 105 foules rangeaient Jésus dans la catégorie des anciens thaumaturges. Cela n'équivaut certes pas à fixer la croyance du lecteur, mais cela ne marque pas non plus un grand souci de relever la personne du Sauveur plus haut que dans Mc. En somme, la foule, amenée seulement alors par Μί., n'a vu que l’homme guéri sans pouvoir suivre les conclusions à tirer du raisonnement de Jésus. Il faut strictement tenir compte des nuances de tout le contexte.
9:9
ἡχολονθησεν (HV) ou ἡκολονθει (TS).
Mt. et Le. omettent la circonstance du bord de la mer et de l’enseignement. Mais d’après les deux on devait être encore Sur le territoire de Capharnaüm. Si παράγων avait nécessairement ici le sens de « passer le long de » (Me. 1, 16), il faudrait que ce mot ait été ici emprunté à Mc. qui parle de la mer; mais le sens ordinaire {ix, 27; Jo. vin, 59, 1x, 1) est passer en s’éloignant, ce qui est plus marqué dans Mt. par ἐκεῖθεν. Sur le τελώνιον, cf Comm. Me. — Le nom du publicain est Μαθθαῖος, en hébreu “ΣΆ. Les inscriptions n’ont donné que NT (à Palmyre) — Μαθθᾶς. C'est un nom abrégé soit de ἸΠῺΝ (Jonas 1, 4), soit plutôt de ntnm, « don de Ia ». ‘ni esi le seul nom des disciples de Jésus qui se trouve dans le Talmud (ὃ. Sanh. 43 3), mais avec quatre autres qui paraissent choisis pour faire des calembours, comme ‘M5 joue avec m2 « quand »? D'après Mt. le publicain appelé devint un des Douze, Mabbaïos 6 τελώνης (x, 3), et on trouve en effet Matthieu dans le catalogue de Mc. (x, 18) et dans ceux de Luc (Le. νι, 15; Act. τ, 43). L'identification de Lévi et de Matthieu ἃ prévalu dans antiquité; on voit seulement qu'Héracléon (τόμ. Strom. 1v, 9) et Origène (Cont. Cels. 1, 62) ont nommé Lévi et Matthieu comme deux personnes distinctes. Et en effet il suffit pour expliquer la divergence entre Mt. et Mc. avec Le. de supposer que Lévi avait deux noms sémitiques, et le second, Matihaï, était courant dans la tradition quand on le nommait parmi les Douze. Mc. (suivi par Le.) aurait négligé — avec ou sans intention — de constater l'identité, à moins que peut-être son texte primilif du catalogue n'ait porté Lévi, comme on pourrait le croire si les quelques mss. dont parle Origène représentaient la leçon primitive, assimilée ensuite au texte de Mt.; mais Origène a pu confondre avec Ac6atos. De son côté Mj. ἃ pu donner le nom définitif de l'apôtre dès le début, comme il ἃ dit Πέτρος (vur, 44; xv, 45) avant l'imposition de ce \ nom à Simon (νι, 48). Il faut aussi tenir compte de l'affectation avec laquelle Mt. ἃ rappelé pour ce seul cas la profession antérieure, peu honorable, de Matthieu dans le catalogue des apôtres (x, 3). De sorte que Jér. paraît avoir touché juste au moins en partie : Caeteri evangelisiae propter verecundiam et honorem Matthaeï, noluerunt eum nomine appellare vulgato, sed dixerunt Levi duplici quippe vocabulo fuit. Ipse autem Matthaeus.… Métthaeum se et publicanum nominat, ut ostendat legentibus, nullum debere salutem desperare. Gette raison nous paraît surtout bonne pour expliquer le parti pris par Mt.; d’ailleurs elle est si bien en rapport avec la leçon qui résulte des paroles de Jésus, que Mc. et Le. auraient pu nommer Matthieu sans lui faire affront. Mc. ἃ peut-être donné le nom ancien de Lévi simplement comme le plus usité au moment de la vocation, et Le. aura suivi. — Loisy prête à Mt., c’est-à-dire à l'écrivain grec qui à voulu se rattacher à l'apôtre Matthieu, le dessein « de mettre en relief Îe personnage de l’apôtre » (1, 486). « S'il a supprimé le nom de Lévi, c'est que ce nom n'avait aucune signification traditionnelle (— en dépit de Mec. ?); rien non plus ne prouve qu'il ait connu Matthieu comme publicain, mais il a dû faire de lui un publicain en lui donnant la place de Lévi » (1. L.). Alors ce relief eût été plutôt fâcheux. — L’épitre en éthiopien qui précède les Entretiens de Jésus avec ses disciples (Scæwmr, Gespräche Jesu.… Ὁ. 229 ss.) contient parmi les Douze Nathanaël et Géphas, mais non Lévi; Matthieu y est au huitième rang.
9:10
Lc. résume en homme du monde; Lévi organise une réception en l'honneur de Jésus; il y avait beaucoup de publicains et d'autres; les disciples sont censés avec Jésus. Dans Mc. des publicains et des pécheurs sont présents au repas comme faisant partie de la suite de Jésus, après ses disciples. — Dans Mt. des publicains et des pécheurs surviennent, ce qui est bien conforme au sans-gêne oriental. - Mais d’après les trois, le repas ἃ lieu chez Lévi. Luc est formel et ἃ bien compris Mc., où αὐτόν et αὐτοῦ s'entendent de Lévi, sujet de la phrase précédente, tandis que Jésus est nommé plus loin. MeNeile prétend que συνανέκειντο τῷ Ἰησοῦ prouve que Jésus donnait le repas; mais les συναναχείμενοι sont aussi bien les co-invités en même temps (Le. vi, 49; xiv, 10.13). Les publicains sont adjoints à Jésus et à ses disciples à la table de Lévi. Dans Mi. c'est encore plus clair d’après le contexte général, car le Jésus qui n'a pas d'abri (vi, 20) n’est pas un amphitryon qui tient table ouverte dans sa maison! — Si Lévi- Matthieu n’a pas reçu chez lui, il disparaîl complètement de la scène, et les deux épisodes seraient détachés, ce qui est conire l'intention des trois synop= tiques. - αὐτοῦ n'est pas nécessaire après τῇ οἰκίᾳ pour marquer que c'était la maison ‘du sujet de la phrase. Pour « se mettre à table » Mt. n'emploie pas comme Mc. et Le. κατάκειμαι mais uniquement ἀνάκειμαι (aussi Mc. Le. et Jo.) qui avait prévalu dans la koïnè. Pécheurs et publicains se présentent sans façon, étant en relations avec Matthieu. 14. om. πολλὰ p. νήηστευομεν (TH) plutôt que add. (SV).
9:11
ἐλεγον (THV) et non εἰπὸν (8).
Les Pharisiens, au lieu des scribes des Pharisiens (Mc.); ils pouvaient constater le fait sans avoir été invités. De même que le repas n’a pas nécessairement suivi immédiatement l'appel, de même la réflexion des adversaires ἃ pu se donner cours le lendemain ou même plus tard. Dans Mt. comme dans Mc. on demande compte aux disciples de ce que fait Jésus (leur maître, Mt.), non de ce qu'ils font eux-mêmes (Le.).
9:12
Comme Me. x, 47, surtout pour les paroles de Jésus. 4132) πορευθέντες (cf. x, 7; x1, 4; Le. xiv, 40) est ici tout à fait explétif, comme Jos. xxin, 16: Dé. xxix, 18.26 etc.; c'est bien une tournure sémitisante. — La pensée est plus topique dans xn, 7, car elle proclame la supériorité de la charité sur les rites sacrificiels ; ici elle interrompt le parallélisme entre le proverbe et son application à la mission de Jésus. On pourrait donc croire qu'elle ἃ été ajoutée par l'évangéliste; maïs la couleur sémitique du début suggère qu'elle a bien été prononcée par Jésus, et qu’en tout cas elle n’est pas une addition du traducteur grec. La citation est d'Osée vi, 6, d’après l’hébreu, car les LXX avaient ἢ θυσίαν (sauf AQ xat où, probablement hexaplaire).
9:13
Comme Mc. sauf le γάρ amené par la citation dont la conduite de Jésus proclame la vérité, puisqu'il fait œuvre de miséricorde.
9:14
rite, très fréquent dans Mt. pour indiquer le moment d'un acte de Jésus. Jamais dans Mc. dans ce sens, et dans Le. seulement xxt, 10; xx1v, 45. C'est une manière primitive de raconter, sans précision, et qui est dans l'esprit sémitique; ef. Jos. 1x, 2; x, 42 ete. — Il me paraît clair aujourd’hui (contre Comm. Mc.) que ce sont bien les disciples de Jean qui ont posé la question. En effet les Pharisiens sont fréquemment nommés dans les évangiles, les disciples de Jean ne figurent qu'ici dans les trois synoptiques; de plus dans Mi. et Le. deux d’entre eux portent le message de Jean. C’est donc ici seulement qu’ils figurent comme un corps. Gela ne peut venir que d’une réalité. Leur rôle prépondérant apparaît même dans Mc., qui leur associe les Pharisiens el écrit ensuite, pour plus de parallélisme, les disciples des Pharisiens. Si l'interrogation avait émané du public, on aurait nommé d'abord les Pharisiens, auturité régulatrice. Et en effet les disciples de Jean, prenant la parole dans Mt., ne manquent pas de les alléguer. IL est vrai que la forme de la question est bizarre, car les interlocuteurs devaient savoir pourquoi ils jeünaient (Loësy); mais tout l'accent est sur la seconde partie : pourquoi tes disciples ne jeùnent-ils pas, alors que nous jeûnons? La tournure esf sémitique. C’est le cas où deux phrases étant coordonnées après une interrogation, l'interrogation ne s'entend proprement que de la seconde (Καύτζβοη, Hebr. Gram. $ 150 m), par exemple : « pourquoi ai-je espéré qu'elle donnerait des raisins, ct elle a donné du verjus »°? (Is. v, 4); c’est-à-dire : « pourquoi a-t-elle donné... quand j'attendais »... ou « pourquoi avons-nous jeûné, et tu n'as pas vu? » (Is. zvr, 3). L'objection contre la manière de Mt. prouve au contraire 808 caractère primitif. Et cela dans un récit où il était censé suivre Mc.!
9:15
Comme Mc. sans la redondance de son verset 49, assez naturelle en conversation. Mt. dit πενθεῖν au lieu de νηστεύειν. Ce n'était pas changer de thème, puisque le jeûne des Sémites était bien un usage de deuil (Rel. sim. 2e 6d., p. 335); on pourrait donc voir ici une nuance originale. Cependant, dans le contexte, il semble que Mt. ἃ voulu préparer l'impression que produit la fin du verset, où le jeûne a pour cause la disparition du fiancé, et revêt donc un aspect spécialement funèbre. Mais peut-on affirmer que cette nuance délicate ne vient pas du Sauveur, tout le passage ayant une teinte mélancolique ? 16 5.) Rédaction plus claire et plus élégante que dans Me. Ce peut être le fait du traducteur du Mt. araméen. — Quant à l'application des deux comparaisons, Mi. ayant mis plus en relief les disciples de Jean, on peut croire que le double apologue les regarde plus spécialement. Ils ont essayé d'infuser dans les pratiques pharisiennes un ardent désir de rénovation. Peine perdue. L'esprit nouveau devait animer des hommes affranchis de toute sujétion à des pratiques inspirées par l’esprit des Pharisiens. Que si ensuite ces pratiques se reproduisaient avec le même aspect matériel, du moins tout l'ensemble serait animé d'un esprit nouveau. .
9:18
εἰς (H) et non τις (SV) ni om. (1). — οτι Ὁ. λέγων (HV) et non om. (TS).
ἄοχων peut être comme a compris Le. var, Δ un des principaux de la synagogue. εἷς est la lecon originale (B C D ©...) corrigée par τις (G L U...), ou par l’omission (N W..). La jeune fille est morte, ἐτελεύτησεν, d'ailleurs récemment. On dirait que Le. avec ἀπέθνησκεν « mourait », a voulu concilier Mt. avec Me. (ἐσχάτως ya), quoique sur ce point, comme pour le reste, il aille en somme avec Mc. ΠΥ a donc entre Mt. et Mc. (avec Le.) une divergence qui ἃ préoccupé saint Augustin. Sa solution est que Mec. et Le. rapportent les paroles prononcées, et Mt. ce que le chef pensait et voulait, quid volucrit atque cogitaverit. Il en ἃ même tiré une règle générale d'interprétation très précieuse : néhil in cuiusque verbis nos debere inspicere nisi voluntatem, cui debent verba servire, nec mentiri quemquam, si aliis verbis dixerit quid lle voluerit cuius verba non dicit, ne miseri aucupes vocum apicibus quodammodo litterarum putent ligandam esse veritatem, canon qui peut rendre de grands services aussi pour l'exégèse de saint Jean. Augustin reconnait que le chef n’a pas dit en réalité : « ma fille est morte, viens lui imposer les mains et elle vivra de nouveau », mais le chef voulait que sa fille vive, fût-elle morte, et c'est ce que Mt. a exprimé. Il n’est pas prouvé d’ailleurs d’après Me. et Le. que le chef ait conservé dans son cœur l'espérance que les autres avaient abandonnée, ce qui prouve combien largement il faut entendre l'interprétation que les évangélistes donnent aux situations. La jeune fille ἃ été ressuscitée et le père ἃ demandé un miracle. C’est ce que Mt. a interprété par les paroles qu'il met dans la bouche du père. Supposer que le père a parlé deux fois (Κη. contre Mald.), c'est se montrer plus serupuleux qu'Augustin. 19. nxodovbet (TH) — plutôt que ἡχολουθησεν (SV). 27. avrw (TSV) plutôt que om. (H).
9:19
Jésus avec ses disciples, sa suite ordinaire, comme vin, 23, tandis que Me. ne les nomme qu'au moment où ils entrent en scène.
9:20
Rien des soins médicaux sur lesquels Me. insiste, et que Le. n'a pas tus complètement. — ΜΕ. ἃ le κράσπεδον, frange légale, que Le. a pu tenir de la tradition comme un mot image. Si Mt. eût abrégé Me. si vigoureusement pourquoi eût-il ajouté ce détail ? Il est plus vraisemblable qu'il le répète d'après Ma. suivant l'usage de la catéchèse, ou parlant comme témoin. 21 5.) Les paroles de l’hémorroïsse comme dans Me. (Le. les omet), mais le récit de Mc. est beaucoup mieux conçu. La femme a eru qu'il lui suffisait de toucher le Maître; en effet elle est guérie aussitôt, et J£sus la félicite de sa foi. Dans Mt. il semble que c’est la félicitation de Jésus qui opère le miracle, puisqu'il débute par θάρσει afin d’inspirer confiance, et qu'il ne mentionne la guérison qu'après. De plus Mt. ἃ passé 8ous silence l'interrogation de Jésus soulignée par un regard circulaire pour découvrir la personne, regard que Le. aussi ἃ supprimé. On dirait bien qu'ici Mt. a évité deux difficultés : 1) un miracle pour ainsi ἢ ll dire arraché à Jésus par le contact et que des esprits mal intentionnés pouvaient être tentés d'attribuer à la magie, ce miracle est expressément condi- -tionné par la foi même (Schanz, après Jansen); 395) rien ne laisse soupçonner une ignorance quelconque dans Jésus. Mais sont-ce bien là des précautions systématiques, conduisant à émonder le texte de Mc.? — Non, pour le premier point, car si Mt. avait voulu éviter ce qu'on nomme une apparence de magie, il eût tu la réflexion de la femme, ou ne l'aurait pas fait féliciter de sa foi par Jésus. Quant au deuxième point, son abstention peut s'expliquer par l'habitude de la brièveté, ou par une disposition instinctive. Pourquoi Mt., s’il a écrit d’après Μο., eût-il été plus scrupuleux que Le. qui le suit très fidèlement? D'ailleurs nous refusons d'harmoniser aussi complètement que Kn. qui ne tient pas compte du texte de Mt. Au v. 22, θάρσει donne l'espérance du miracle, σέσωχεν au parfait ne prouve pas qu'il ait été déjà opéré; la foi en est seulement la condition préalable; il accompagnera la parole comme dans Mc. x, 52.
9:23
ML a omis l'annonce de la mort de la jeune fille, le privilège accordé à Pierre, Jacques et Jean. Et cependant il a les joueurs de flûte, détail pittoresque et très vraisemblable, vécu et vu. Pour l'usage des flûles dans le deuil | x chez les Grecs et les Romains, cf. SaëLio, Dict., V. 325. C'était déjà la tradition chez les Hébreux, Jér. xcvnr, 36; cf. Kethoub. 1v, 4; Jos. Bell. TX, 1x, 5 πλείστους δὲ μισθοῦσθαι τοὺς αὐλητάς, οἱ θρήνων αὐτοῖς ἐξῆρχον.
9:24
« Retirez-vous » est bien en situation, mais moins naturel que Me. et Le. qui interdisent les lamentations. En tout cas c'est un indice d'indépendance de Mt. Les paroles de Jésus sont les mêmes, étant mieux fixées dans la tradition.
9:25
Simple expression du miracle, sans le trait du Sauveur s'adressant à la jeune fille et ensuite la faisant manger. Rien sur son âge ni sur la présence
9:26
αὐτῇ (THV) ou αὑτῆς (S) maïs non αὐτου.
Au lieu d'une recommandation de silence, une vague remarque sur la rumeur qu'un pareil événement devait exciter.
9:27
Jésus sort de la maison du chef, le Jaïre de Me.-Le., et il pousse un peu plus loin, exactement comme avant la vocation de Matthieu (1x, 9). On est done toujours à Capharnaüm. Certes le programme de la journée est très chargé (Loisy), mais on peut relâcher quelque chose sur la suite rigoureuse des faits sans pour cela nier leur réalité. — Le chiffre de deux pour les aveugles est μ΄ assez naturel, car aujourd'hui encore il n’est pas rare de rencontrer dans les rues de Jérusalem deux aveugles qui s’entr'aident pour marcher. Le titre de vd fils de David pourrait étre juSlifié par l'émotion intense qu'aura causé la résurrection de la jeune fille, mais en somme un miracle, même aussi stupéfiant, n’était pas une preuve de messianisme. On pourrait dire aussi qu'à Capharnaüm on connaissait l’origine de Jésus; mais Mt. place encore ce titre sur les lèvres de la Cananéenne (xv, 22). il faut donc reconnaître qu'il l'emploie sans une précision historique rigoureuse, devançant le moment où les foules ont commencé à croire que Jésus était le Messie, dont le nom le plus populaire était « Fils de David ». Mt. n'avait donc pas besoin de se copier d'avance pour le placer ici. ἥ
9:28
La maison est moins probablement celle de Pierre (Loisy) que celle de ME. où Jésus était hébergé à Capharnaüm. Puisqu'on ἃ constaté que Mt. ἃ rarement sitné les faits dans une maison (à l’encontre de Mc.; cf. sur 1x, 1), il ya donc là un trait précis qui répond à une réalité; cf. Introduction, p.xxIV 8. — προσῆλθον, style de Mt. — Au lieu de demander : Que voulez-vous que je vous fasse? Jésus veut obtenir une manifestation positive de leur foi. Si Mt. ou un épigone avait écrit ποιῆσαι parce qu'il y ἃ ailleurs ποιήσω (xx, 32), il aurait employé un procédé plus que rabbinique, genre qui supposait le culte du moindre détail de la lettre, tandis qu'il cite assez largement.
9:29
Nulle part on ne trouve exprimé aussi clairement l'importance de La foi pour obtenir la faveur qu’elle ἃ en vue. De sorte que si Mt. avait raconté deux fois ce miracle, il faudrait dire que ce fut d'abord pour mettre en lumière cet enseignement. Après cela on comprendra mieux que Jésus n'ait pas fait de miracles à Nazareth à cause de l’incrédulité des habitants (xur, ὅδ; cf. Me. vi, 5 s.).
9:30
Les yeux sont ouverts, cf. Is. xxxv, 5; XL, 7; Il Regn. vi, 17, et dans Jo. ix (sept fois); x, 24. Dans xx, 33 Mt. ἃ écrit xat εὐθέως ἀνέδλεψαν, mais parce que les deux aveugles de Jéricho ont demandé ἵνα ἀνοιγῶσιν oi ὀφθαλμοὶ ἡμῶν, il faut que le premier passage dépende du second! Et pourquoi pas le contraire? Ou plutôt tout dépend de l'écrivain qui est schématique cf. Introd. p. ΟΥΧΧΙ 58. — ἐμδριμάομαι (seulement ici dans Mt.; Me. 1, 43; xIV, 5; Jo. χι, 33.38 ἘΝ. T.), est accompagné au v. suivant de διαφημίζω, terme encore plus rare (Mi. χχνπι, 45 (leçon plus probable) et Me. 1, 45 + N. T.). La rencontre de ces deux termes dans une situation semblable, à savoir la défense sévère de divulguer un miracle, ne peut être fortuite. De nombreux critiques supposent un emprunt de Mt. à Mc. τ, 43-45. I faudrait que Mt. qui a La même guérison d’un lépreux (vu, 1-4), ait omis à ce moment la finale de Me., se réservant de la placer plus tard; procédé peu naturel. Il est plus simple de supposer que le traducteur grec de Ma. a été influencé par une formule de Mtc., demeurée dans sa mémoire.
9:31
διεφήμισαν αὐτόν, Jésus comme thaumaturge, mais aussi comme fils de 82, avôpwrov (TSV) plutôt que om. (H). David, tandis que Mc. ἃ τὸν λύγον, les paroles ou plutôt le miracle. Or comme Jésus voulait surtout éviter l'excitation messianique, l'avertissement sévère est donc plus naturel dans Mt. que dans Mc. où il porte seulement sur un miracle. — Le rayon de publicité est comme au v. 26 le pays de Capharnaüm, γῆ pour χώρα, selon l'usage de Mt., mais non de Mc. ni de Le. 32-34, LE MUET DÉMONIAQUE (cf. Le. σι, 14. 45). Nous ne retranchons pas le v. 34 (Hort entre crochets), malgré l’omission par D ἃ k syrsin. (eur. hiat.), Hilaire (Tatien ne pouvait que l'omettre). Tout le passage n'en est que plus semblable à Le. σι, 14. 15. Or dans Le. l’exorcisme du muet précède la discussion sur Béelzéboul, comme dans Mt. c'est la guérison d'un démoniaque muet et aveugle. Il semble donc que Mt. a raconté deux fois Je même miracle. Et sans doute on peut objecter les différences, et il est très vraisemblable que les Pharisiens ont articulé deux fois et plus le même grief, mais que ce soit les deux fois à propos de l’exorcisme d'un muet (aveugle en plus dans le second cas de Mt.) et que l’exorcisme de Le. avant la discussion coïncide exactement avec l'exorcisme du premier cas de Mt., cela augmente la difficulté. En soutenant que le premier miracle est distinct dans Mt., on méconnait l'identification de Le. Et si ce premier miracle n’est pas à sa place dans Mt., il se confond avec le second. Il paraît donc exigé par les règles d’une discussion loyale de n’admettre qu’un miracle qui figure deux fois dans Mt. une fois ici, pour achever le tableau qui devait provoquer l'admiration du peuple, et une fois avant la dispute. Loin d'avoir de parti pris dissimulé le dédoublement d’un miracle, c'est-à-dire sa présentation sous deux aspects, Mt. amorçait pour ainsi dire la dispute au v. 34, ce qui équivalait probablement dans sa pensée à un renvoi. Il ἃ pu taire à ce moment la circonstance de la cécité, parce qu'il venait déjà de parler de deux aveugles. — Quant à Le. ἢ ἃ pu préférer cetle première rédaction, soit parce qu’elle élait la seule qu'il ait connue, soit parce que l'expulsion du démon, thème de la dispute, y était plus expressément mentionnée.
9:32
αὐτῶν doit s'entendre des deux aveugles guéris. Ce dernier miracle est enchaîné aux autres par une transition de mème nature que dans les cas précédents. — κωφός signifie sourd et ensuite muet. Ici le mutisme semble dépendre de la possession; ce n’est donc pas un sourd-muet.
9:33
En effet, aussitôt le démon expulsé, le muct parle, Tout se passe rapidement, ce qui explique l'admiration des foules, souvent témoins d’exorcismes compliqués. Le. : τοῦ δαιμονίου ἐξελθόντος (mais il ἃ dit : ἦν ἐχθάλλων) ἐλάλησεν ὁ χωφὸς καὶ ἐθαύμασαν οἱ ὄχλοι : c'est le même cas et le même texte. Mt. n'avait pas à expliquer comment un fait qui s'était passé dans une maison ἃ pu être connu de la foule. — φαίνω 13 fois dans Mt., 2 fois dans Me., 2 dans Le. C'est l'équivalent du sémitisant on; cf. Jud. xix, 30 ms. ἃ οὔτε ἐγενήθη οὔτε ὥφθη οὕτως. L'admiration est à son comble à cause de tout ce qui a précédé, mais cependant elle fait explosion à propos d'un fait particulier.
9:34
Les Pharisiens, comme dans xx, 24, tandis que dans Le. des τινές. Béelzéboul n’est pas nommé; les précisions sont pour plus tard. 1x, 35 — x, 42. Mission pus Apôrres (Mc. vi, 6b; mm, 13-49; vi, 7-11; Le. vi, 12-16; 1x, 4-5), . Mc. ἃ montré Jésus montant sur une montagne et choisissant les Douze après le succès extraordinaire de sa prédication et de ses miracles (mr, 13-19); puis, après la résurrection de la fille de Jaïre, son insuccès à Nazareth. Ensuite Jésus reprend sa course dans les bourgs (νι, 60) et envoie les Douze (νι, 7-14). Luc suit le même ordre, distinguant le choix des Apôtres de la mission, omettant seulement le rejet à Nazareth qu’il a placé plus tôt (τν, 16-30), et la phrase de transition qui suit. Noter aussi que Mc. a indiqué la mission en exercice (Mc. vi, 12.13), puis le retour (νι, 30) et Luc semblablement (rx, 6 et 105). Mt. suit une voie bien différente. Il ne parle pas du choix des Douze, qu'il suppose êlre auprès de Jésus, mais il les nomme à propos de la mission. Au lieu d'un discours assez court, uniquement relatif aux circonstances, il compose un discours comprenant des avertissements donnés par le Sauveur pour le temps qui suivra sa mort. Il est vrai que la mission est placée après la résurrection de la jeune fille, mais la visite à Nazareth est renvoyée plus loin. Le moment de la mission pouvait être fixé par la tradition après le retour de la Pérée. Le seul point de contact, c'est que la mission est précédée dans Me. et dans Mt. d’une note sur l’activité de Jésus. Mais cette réflexion est sans portée dans Mc. et les termes de Mt. rappellent bien plutôt un sommaire de ce genre dans son texte, 1v, 23.
9:36
On veut que Mt. ait écrit ceci d'après Mc. vr, 8%, avant la multiplication des pains. Le seul élément commun est la comparaison avec des brebis sans pasteur, comparaison préparée dans M. {mais non dans Me.) par l’état du peuple comme dans IL Regn. xx, 11; ΤΠ Chr. συμ, 16; ΕΖ. xxxiv, 5; de sorte que Mt. n'avait pas besoin de Mc. pour employer cette figure-courante. — σπλαγχνίζομαι, toujours de Jésus, sauf xvur, 27; Le. x, 33; xv,20 (Paraboles) Les deux épithètes sont choisies d'après l'image. Les brebis sans pasteur sont menacées de dangers auxquelles elles tâchent de se soustraire par la fuite, en courant les unes après les autres pour se grouper; où bien elles cherchent les pâturages qu’elles ne saveni pas trouver; enfin elles tombent épuisées de fatigue. — σκύλλω signifie proprement écorcher; dans un sens tout à fait atténué importuner, déranger; cf. Me. v, 35; Le. vis, 6; vu, 49; Tebt. 421. Ce dernier sens est insuffisant ici: c’est tout au moins « fatigués par une course inutile cf. Hérodien, 1v, 43, 3 ἵνα μὴ πάντα τὸν στρατὸν σκύλῃ, et même « épuisés ». — ἐριμμένοι, jetés, c’est-à-dire abandonnés et gisants, accablés de fatigue : Vg. vexati et iacentes (k abiecti). C’est plus que la simple dispersion des brebis dont parlaient les textes cités de l'A. T. Faute de chefs spirituels zélés et désintéressés, de vrais pasteurs, les Israélites s'épuisaient en tentatives — comme celle de Judas le Galiléen, — suivies de découragement. On remarquera aussi que dans Mi. cette situation va donner lieu à une mesure exceptionnelle, tandis que dans Me. elle amène seulement un enseignement ordinaire. 31 5.) Tout à fait comme Le. x, 2, avant la mission des 72 disciples. On peut donc croire que Jésus n'a pas prononcé ces paroles aussitôt après Le v. 36. Et en effet les deux métaphores des brebis et de la moisson n'étaient pas à l'origine pour se suivre immédiatement. Et c’est le v. 36 qui est le mieux en situation, puisqu'il est rappelé au v. 6. Nous avons ainsi une sorte d'indice de la seconde mission, qui n'est racontée explicitement que par Le. — θεριαμός n'est pas ici la moisson au sens propre (xt, 30; Me. 1v, 29), c'està-dire l’acte de moissonner, mais les blés mûrs pour la moisson {Apoc. σιν, 15; 1 Regn. vi, 13 elc.), dans une locution proverbiale qui exprime autrement le manque de pasteurs. Pour expliquer Le contexte de Mt. on peut dire que les proverbes ne se suivent pas toujours selon une même métaphore sans aller jusqu'au chapelet mal cousu de Sancho Pansa, car il suffit qu'il n’y ait pas d'incohérence dans la pensée. Or La pensée est bien la même, mais cette fois Israël est comparé au blé menacé de sécher sur place, faute d'ouvriers. Heureusement le maître du champ peut envoyer des ouvriers. C'est Dieu, le Seigneur d'Israël. Mais puisque la moisson n'est pas l'acte de moissonner, l’allégorie ne vise qu'israël et non pas l'avènement du règne de Dieu, encore moins le jugement ou la consommation, comme dans Mt. x, 39. Par le fait même, l'action des ouvriers amènera le règne de Dieu, mais l’idée du règne n’est pas directement introduite par le mot de moisson. Il faut des ouvriers, comme on dit à propos de la moisson; demandons donc au maïtre des blés d’en envoyer. Tout au plus peut-on tirer de la comparaison que le peuple était mûr pour recevoir la bonne nouvelle, non pas que ses dispositions fussent bonnes, mais parce que le moment était venu. Le verbe ἐκθάλλω n'a pas ici le sens normal de chasser, renvoyer, mais d’envoyer avec une mission {seul cas du N. T.); dans le Pap. Ryl, 1, 80, À (4 ap. J.-C.), les anciens doivent pourvoir à la conservation des digues du Nil : ἐκδάλετε εἰς τὰ χώματα... ὑδροφύλαχας (WM.) — Rabbi Tarphon disait sentencieusement « Le jour est court, et le travail considérable, et les ouvriers paresseux, et la récompense grande, et le maître de maison presse » (Pirgé Aboth, τι, 15). ÉVANCILE SELON SAINT MATTHIEU. 13 CHAPITRE X X. 1. om. κατὰ a. πνευματων (THV) et non add. (8). 2. om. καὶ α. ἴαχωθος (5) plutôt que add. (THV). x. La Mission pes apôrres. Le chap. x forme un tout. Ayant dit au chap. précédent comment la situation exigeait une mission de travailleurs, Mt. rappelle à ce sujet les noms des Apôtres, quoiqu'il n'ait mentionné l'élection que de Pierre et André, Jacques et Jean, et Matthieu. C'est à ces Apôtres que s'adresse le grand discours de mission, 5-42. Toute la mission est placée par Mt. plus tôt que dans Me., avant les paraboles, et non après, avant le mauvais accueil à Nazareth et non après. Quoique Le. ait eu encore à placer la mission des soixante-douze, il ἃ suivi l'ordre de Mc. If est difficile de se prononcer sur l'ordre réel, mais il est clair du moins que Mt. ne dépend pas de Mc. quant à la manière de présenter les Apôtres ni quant à la place de la mission. Quant au discours lui-même, on a reconnu depuis longtemps qu'il prévoit en partie une perspective fort éloignée. On pourrait faire appel à la prescience du Christ, mais il ἃ paru plus simple, même à des exégètes très conservateurs, de supposer que Mt. a composé un discours de paroles prononcées en diverses circonstances (Jans. Κη. Schanz). On verra les preuves dans le commentaire. La partie adventice, visant l'apostolat qui suivit la passion, est précisément aussi celle qui ne se trouve pas dans le discours de Me. vr, 7-11, auquel correspond aussi le discours de Le. 1x, 1-5. Le premier discours avait donc une existence distincte dans La tradition, correspondant à un souvenir positif. Dans Mt. les vv. 15 et 16 forment la transition avec un nouvel horizon. Le premier verset de la conclusion (40) se joindrait aisément au v. 14, mais la conclusion elle-même a été élargie d’après l'horizon de l’ensemble du discours. Les parties que nous nommons adventices ont aussi des parallèles, surtout dans Le., et dans Mt. même, mais ni dans ces parlies, ni dans le thème primitif, on ne peut parler de dépendance à l'égard de Mc. Déjà dans le thème primitif Jésus prévoyait la contradiction, et c’est pourquoi Mt. ἃ pu y joindre si naturellement les avis sur [65 persécutions déclarées. M. Dav. Heinr. Müller (Die Bergpredigt im Lichte der Strophentheorie, p. 49 ss.) a partagé tout le discours en huit strophes de huit lignes chacune, Shrphen commençant aux versets Ὁ», 11, 16, 21, 26, 29, 34, 39. Ce système est assez, na 7 séduisant. Mais la coupure des strophes ne tient pas suffisamment compte des sujets. 1] se pourrait cependant que Mit. ait cherché cet arrangement dans un but mnémotechnique.
9:1
… About fifteen concern instantaneous healings from various infirmities: such as, for example, that of the leper (ibid. 8, 2-4), of the centurion's servant, paralyzed and almost dying (ibid. 8, 5-13; Lk. 7, 1-10), of the paralytic of Capernaum (Mt. 9, 1-8), of the two blind men (ibid. 9, 27-31), of the deaf-mute (Mk. 7, 31-37), of the blind man of Jericho (ibid. 10, 46-52), of the paralytic of Jerusalem (Jn. 5, 1 ff.), of the man with …
9:2
… and moistens his tongue with his saliva (Mk. 7:33); he lays his hands instead on the eyes of the blind man of Bethsaida (Mk. 8:23) and on the woman bent double (Lk. 13:11-15); he touches the leper (Mt. 8:2-3; Mk. 1:40-42; Lk. 5:12-13), the blind men (Mt. 9:2-3; 20:29-34); but he also restores sight by joining the eyes with earth moistened with saliva (Jn. 9:1-38); the woman with the issue of blood is healed at the simple contact with the …
9:3
… Since the Apostles must continue the same mission of Christ, the «forgiving of sins» must be interpreted in the sense in which he forgives sin (Jn. 1:29; Mt. 1:21; 9:3; Lk. 7:47-49). This power, called by Westcott the «magna charta» of the Church of Christ, is conferred not on all the faithful indiscriminately, but on the Apostles alone; thus demands …
9:4
John, Apostle, Evangelist, Saint
… Jesus knows the secret thoughts of hearts (Mt. 9:4 and par.), "he will send his angels" (Mt. 13:41); a "Johannine" passage of the Synoptics (Mt. 11:27; Lk. 10:22); Jesus "is the son of the living God" (Mt. 16:16; 26:64). In the Fourth …
9:5
Mt. 9:5-6.
9:6
… hand of the Power and coming on the clouds of heaven" (ibid. 26:64; cf. Mk. 14:62; Lk. 22:69). In the healing of the paralytic, J. declares that the "Son of Man" has the power to forgive sins, and performs the miracle to show the reality of that power (Mt. 9:6-7; Mk. 2:10-12; Lk. 5:24-25). When the Pharisees accuse his disciples of having violated the Sabbath rest, J. defends them, adding that the "Son of Man" is also master of the Sabbath," …
… However, painters preferred to represent the other scene of the healing of the paralytic of Capernaum (Mt. 9:6 ff.; Mk. 2:12; Lk. 5:25 ff.), in which the man healed walks away with his bed on his shoulders; and they often place this scene next to another of the Baptism (cf. the figures of the Greek …
The words of Christ: α) extend his own mission to the Apostles: Sicut misit me Pater, et ego mitto vos. Christ's mission was liberation from sin and the communication of life (cf. Mt. 9:6; Jn. 3:17; 10:10); the mission of the Apostles therefore includes the task of liberating from sin; β) they therefore assure the Apostles of a particular spiritual power: Haec cum dixisset, …
9:8
… In any case the dispensation was revoked by Jesus Christ, who wished to bring the institution of marriage back to its primitive situation (Mt. 19:9; Mk. 10:11; Lk. 16:18) and declared that the dispensation had been granted "propter duritiam cordis", whereas from the beginning it was not so (Mt. 9:8); the revocation is valid also for the pagans (cf. Collectanea S. Congr. de Prop. …
9:9
… In Sacred Scripture this truth is taught explicitly: "Ipsum audite" (Mt. 17:5; Mk. 9:6; Lk. 9:35; II Pt. 1:17), "Veni, sequere me" (Mt. 8:22; 9:9; 19:21; Mk. 2:14; 9:6; 10:21). St. Paul too invites the faithful to imitate him, as he has imitated Christ (I Cor. 4:16; Gal. 2:20). The imitation of the Saints also, that is, …
… first Apostles (Andrew, Simon, John, Philip, Nathanael), all Galileans, which shows that G. B.'s influence extended far. They were tenacious in following G. B. Besides having received baptism from him, they imitated his asceticism (fasting and prayers: Matt. 9:9-14; Mark 2:13-18; Luke 5:27-33; Matt. 11:1), they followed him to Aenon, Bethany, Machaerus, etc.; nor did they look favorably on his being overshadowed by Jesus. …
2. Name of three figures mentioned in the New Testament: the publican, son of Alphaeus, in the second and third Gospels (Mk. 2:14; Lk. 5:27), in the first (Mt. 9:9) called Matthew (v.); the son of Simeon and the son of Melchi, in the genealogy of Jesus in Lk. 3:29, 34.
Matthew, Apostle, Evangelist, Saint
… The Aramaic original seems to be Mattaj (abbreviation of Matnaj, Mattanjáh) and means "gift of Jahweh"; others, with J. Knabenbauer, think of the root 'ēmeth, so that M. would mean "faithful." It is known from the Synoptics that his calling took place at Capharnaum (Mt. 9, 9-10). The parallel passages, Mk. 2, 13-14 and Lk. 5, 27-28, give the publican, called there by the name of Levi, and Mark adds his paternity: Levi son of Alphaeus. …
The p. mentioned in the Gospel are (also Matthew-Levi, Mt. 9, 9; Mk. 2, 14; Lk. 5, 27) collectors (portitores) rather than lessees of the taxes, with the probable exception of Zacchaeus, called ἀρχιτελώνης, "chief
9:10
… The p. are without question sinners (Mt. 9, 10-13; 11, 19; Mk. 2, 15 ff.; Lk. 5, 29-32; 7, 34), to be placed alongside women of ill repute (Mt. 21, 31 f.). Jesus himself, adopting the language in use, pairs unbelievers and p. Nevertheless …
9:13
… Samuel, after reproaching Saul ("melior est oboedientia quam victimae," Hos. 6:6; Mt. 9:13; 12:7), applying the norms of holy war (Lev. 27:29) and the law of retaliation (Ex. 21:23-25), cut A. to pieces before the altar at Gilgal (1 Sam. 15).
… In the New Testament the reference to the redemption of man as the end of the Incarnation of the Word is frequent: «Non enim misit Deus filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum» (Io. 3, 17: cf. Lc. 19, 10; Mt. 9, 13; Gal. 4, 4; I Tim. 1, 15). Likewise the Fathers: Irenaeus (Adv. haer., V, 14, 1): «Si enim non haberet caro salvari, neququam Verbum Dei caro factum esset». …
… J. marks the end of the law and the prophets and gives the start to the new evangelical era (Mt. 11:7-9, 11; Lk. 7:24-28; Mt. 9:13 ff.; 17:12; Mk. 9:12 ff.; Jn. 5:35). He precedes the Messiah to bear witness to him and, by preaching and baptizing the crowds of Israel, disposes them to the conversion of the soul …
… (v.) which, already latent in the poems of the Servant of Yahweh (Isa. 42:1 ff.; 49:1-6; 50:4-9; 52:1-3; 53:12), but unknown to the Jews in its full sense, emerges clearly from the Gospel, both in Christ's affirmations that he has come for sinners (cf. Matt. 9:13; Mark 2:17), and in the parables of salvation, and in the explicit declaration of the offering of his life for "the many" (Matt. 20:28; Mark 10:45;
9:14
… they remained with him, he did not impose a precept of fasting, also in order to counter the exaggerations of the Pharisees, who had multiplied its days to excess (Lk. 18:12). He also announced to the disciples themselves that they would later fast (Mt. 9:14-15) and he prescribed the manner of fasting, saying to avoid ostentation and hypocrisy (Mt. 6:16-18).
… because they are together with the "bridegroom" in the period of the messianic wedding: they will fast later, when the bridegroom is taken from them; as for the precept of Sabbath rest, let it be known that the Son of Man is also master of the Sabbath (Mt. 9:14-15; 12:1-8).
9:15
… The triduum of the minor litanies is celebrated after the Ascension because "they do not fast as long as the bridegroom remains" (cf. Mt 9:15), unlike the Roman Rogations of Gallican origin.
9:17
… aschites (from the Greek ἀσκός "wineskin", because they seem to have kept in their churches a swollen wineskin which they carried dancing around the altar to symbolize that they were filled with the new wine of the Spirit, alluding to the text of St. Matthew 9:17), St. Epiphanius calls them tascodrugites (τασκοβρυγίται, a barbarous word, translated into Greek as πασαλορυγίται, that is, those who in praying put their fingers in their nose …
9:18
the twelve-year-old daughter (Mt. 9:18 ff., 23-26; Mk. 5:22 ff., 35-46; Lk. 8:40 ff., 49-56).
… The miracle of the raising of Jairus's daughter performed by Jesus at Capernaum (Mt. 9:18-26; Mk. 5:21-43; Lk. 8:40-56) is rarely represented on Christian monuments.
The resurrection of three dead persons is also narrated: of the only son of the widow of Nain (Lk. 7, 11-17), of the daughter of Jairus (Mt. 9, 18-26) and of Lazarus (Jn. 11, 1-44).
Matthew, Apostle, Evangelist, Saint
Is. 53:4). In these chapters M. also relates certain miracles over nature and over death (the calming of the storm: Mt. 8:23-34; the raising of Jairus's daughter: ibid. 9:18-26), which invite reflection on the messianic character of Jesus. 8) The Messiah organizes his kingdom by choosing and instructing the 12 Apostles (ch. 10). e) Against the unbelief of …
9:20
… An ancient Christian legend reported by Eusebius (Historia ecl., VII, 18) places near C. the healing of the woman with the issue of blood (Mt. 9:20 and parallels), to whom, later, the name Veronica was attributed.
EMORROISSA. - Early Christian funerary art depicted the healing of the H. narrated by the three Synoptics (Mt. 9:20-22; Mk. 5:25-34; Lk. 7:43-48), either at the moment when the woman, ill for twelve years, approaches behind the Lord and touches the hem of his garment and is immediately healed, or at …
… V. (from Βερνίκη, Βερονίκη, Beronica, and not from vera eicon) is the name given by the Apocrypha of Pilate to the woman with the issue of blood healed by Jesus (Mt. 9:20-22; Mk. 5:25-34; Lk. 8:43-48), the owner of the "Holy Face," and the nickname of Martha, identified with the aforementioned woman with the issue of blood on the example of pseudo-Ambrose …
9:27
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… revealed in glory; the Greek word (χρίνων) can also be interpreted in the sense of governance (cf. Mt. 19, 21, and Rev. 20, 4). This glorious future of the "twelve" is the reward for the sacrifices they now make, abandoning everything and following Jesus (Mt. 9, 27, 29); they who persevere with Him in tribulations will have a share in His kingdom and will eat and drink at His table (Lk. 22, 28 ff.). …
… And no one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son will have wished to reveal him" (Mt. 9, 27). This knowledge of a mystery intrinsic to the Divinity received, so to speak, its first illustration in the sacramental life, that is, in Baptism (also called gavonà and illumination) …
… About fifteen concern instantaneous healings from various infirmities: such as, for example, that of the leper (ibid. 8, 2-4), of the centurion's servant, paralyzed and almost dying (ibid. 8, 5-13; Lk. 7, 1-10), of the paralytic of Capernaum (Mt. 9, 1-8), of the two blind men (ibid. 9, 27-31), of the deaf-mute (Mk. 7, 31-37), of the blind man of Jericho (ibid. 10, 46-52), of the paralytic of Jerusalem (Jn. 5, 1 ff.), of the man with dropsy (Lk. 14, 1-4), of the man born …
9:32
Furthermore, and still in the field of history, the testimony of Sacred Scripture intervenes: from the Gospels, in fact, it is gathered that Jesus healed many possessed persons, and declared them such, clearly distinguishing them from ordinary sick people (Mk. 1:23-28; Mt. 8:28-34; 9:32-34; 12:22; 15:22-28; Lk. 6:18-19; 7:21; 9:37-44; 13:12-17; etc.). …
… Diabolical possession sometimes causes muteness (Matthew 9:32; 12; 22), blindness (Matthew 12:22), epilepsy (Matthew 17:14-20), madness (Matthew 5:1-5). Not all illnesses, however, are attributed to diabolical possessions; on the contrary, they are sometimes …
9:34
… Satan continues to exercise among them a real dominion (Mt. 9, 34; Lk. 11, 15), of a leader rather than of a head, since one cannot speak of hierarchy and subordination properly so called in a place that the common faith rightly considers as a kingdom …
… 12:27; Luke 11:19); in Acts 19:13 there is mention of Jewish exorcists; some cast out demons in the name of Jesus (Mark 9:37). To deny the divine cause of the miracle, the Jews accused Jesus of performing the miracle by means of the prince of demons (Matthew 9:34; 12:24, 27; Mark 3:22; Luke 11:15, 19).
9:35
In the New Testament, the synoptics especially (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mk. 1, 14; Lk. 1, 32, 33; 16, 16) describe to us the kingdom founded by Christ, a kingdom foretold by the prophets (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), to which …
9:36
The metaphor of the shepherd and the flock also occurs often in the New Testament (Mt. 9, 36, 10, 6; 15, 24; Lk. 12, 32; Jn. 21, 16-17). The flock of the Lord is entrusted to the presbyters and bishops (Acts 20, 28). One understands therefore how the parable of the Good Shepherd …
… guidance and protection (cf. Nathan's apologue II Sam. 12, 3-4), the lamb requires as its correlative the shepherd (cf. Dante, Par. IX, 131 ff.; X, 94; XXIX, 106). The Messiah will be a shepherd solicitous for men, a flock without a guide (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), he will be the Good Shepherd (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 ff.) who entrusts his lambs to Peter (Io. 21, 15; τὰ ἀρνία μου).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.