Thomas Aquinas Commentary Matthew 17:14-26

"And when they were come to the multitude, there came to him a man, kneeling to him, saying, Lord, have mercy on my son: for he is epileptic, and suffereth grievously; for oft-times he falleth into the fire, and off-times into the water. And I brought him to thy disciples, and they could not cure him. And Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I bear with you? bring him hither to me. And Jesus rebuked him; and the demon went out of him: and the boy was cured from that hour. Then came the disciples to Jesus apart, and said, Why could not we cast it out? And he saith unto them, Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. [But this kind goeth not out save by prayer and fasting.] And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered up into the hands of men; and they shall kill him, and the third day he shall be raised up. And they were exceeding sorry. And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? And when he said, From strangers, Jesus said unto him, Therefore the sons are free." — Matthew 17:14-26 (ASV)

Here, He foretells the tranquility of glory, which is assaulted by diabolical possession and the disturbance of men. He foretells that the first assault ceases through the curing of a lunatic, and then He foretells the cessation of the second. Regarding the first point, the curing of a lunatic is related first. Second, He foretells His Passion, where it says, And when they abode together in Galilee, etc. Third, it deals with the paying of tribute, where it says, And when they were come to Capharnaum, etc. Concerning the first of these (the curing), He begins by healing. Second, He clarifies a difficulty, where it says, Jesus said to them, etc. Regarding this healing, the Evangelist does two things: first, the father's request is related; second, the fulfillment of the request is related, where it says, Bring him hither to me.

Regarding the first point, he does three things:

1. The time is related.
2. The identification of the sick man is related.
3. The request is related.

The time is related when he says, And when he was come to the multitude.

Peter, having been allured by the sweetness of glory, wanted to be always on the mountain. However, Christ, out of the charity He had for the multitudes—because Charity seeketh not her own (1 Corinthians 13:5)—wanted to come down from the mountain, so that the multitudes might have access to Him. Therefore, when He had come to the multitude, there came to him a man falling down on his knees. If He had not come down, that man would not have come to Him. And he approached humbly, because he was falling on his knees and because He hath had regard to the prayer of the humble (Psalms 101:18). This man can signify the human race: That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2:10).

Then the father’s request is related. He does not request the cure of his son but merely declares his sickness. He does three things:

1. He declares the sickness.
2. He declares the incidents.
3. He declares that he was not finding a remedy.

He says, therefore, Lord, have pity on my son, for he is a lunatic. It should be observed that many men make requests for themselves, as was said above concerning the woman having an issue of blood. Sometimes someone makes a request for another, as is the case here. But sometimes He cures someone unasked, such as in a spiritual sickness, as is stated concerning the Publican in Luke 18. Sometimes someone is cured as a result of another's request, as it is stated in James 5: Pray one for another, that you may be saved. And sometimes someone is cured without prayer, as in the conversion of Paul (Acts 9).

But what does it mean when it says that he is a lunatic? A lunatic is properly one who is made insane according to the phases of the moon. But it seems that this man was not a lunatic, but a man possessed by the devil, because, below, it states that the devil went out from him.

It can be said that these are not the words of the Evangelist but of the deceived father, who thought that he was a lunatic. Or it is because, above in chapter 4, it stated that He cured lunatics, and these were men possessed by the devil. Some say, such as some doctors, that they were not made insane by the devil, but from an evil temperament or from the disposition of the body. They argue this is because when the moon is waxing, everything wet enlarges. So, since the human brain is very wet, when the moon is eclipsed, the brain itself also shrinks, and so such men suffer shrinkage of the brain when the moon wanes.

But this view is opposed to the faith, because Scripture expressly calls them possessed. It is evident that those who say this are speaking out of arrogance, because many ignorant men suffer in this way and, nevertheless, they quote the Scriptures. Therefore, it must be said that proud spirits strive in many ways to ensnare men and wish to defame them. For this reason, some demons bring about sicknesses and vexations according to the influences of the stars which they see to be suitable for this purpose, so that they may induce men into error, so that they may believe that they suffer much only due to the influence of the stars.

And suffereth much. Here the incidents are related. In any sickness there are various conditions; for some men have a higher fever, others have a lower fever, so also this man was grievously afflicted. For he falleth often into the fire, and often into the water; therefore, he was in great danger. It should be observed that the Lord does not withdraw His hand in dangers. For this reason, the man might have already been dead if the Lord had not extended His hand, as is read concerning Job (Job 1): although Satan was able to torment him much, nevertheless, the Lord commanded him not to lay hands upon his life.

By this man, erratic reasoning is signified, about which it is said: A fool is changed as the moon . And he falleth often into the fire, namely, the fire of anger; A fire is kindled in my wrath, and shall burn even to the lowest hell (Deuteronomy 32:22). Often into the water, namely, of concupiscence. Thou art poured out as water, grow thou not (Genesis 49:4).

I brought him to thy disciples, and they could not cure him. Here the wickedness of this man is mentioned, because he wanted to accuse the disciples; therefore: On the elect he will lay a blot . Consequently, the Lord rebukes him: Jesus answered and said: O unbelieving and perverse generation. His answer is thus related, and He does two things: first, He rebukes the fault; and second, He shows an act of kindness. He says, therefore, Jesus answered, etc.

This man wanted to defame the disciples to the multitudes, and even suggest that Jesus did not have this power, and many were agreeing with this. Therefore, Christ inveighs against the whole generation and accuses them of unbelief, saying, O unbelieving generation, because this failure was not due to an inability of the disciples, but due to their unbelief. Likewise, He accuses them of perversity, And perverse, because they were blaming the Apostles: They are a wicked and perverse generation. Is this the return thou makest to the Lord, O foolish and senseless people? (Deuteronomy 32:5).

How long shall I be with you? Here Christ points out two things: first, their impenitence; and second, divine patience. This is because the association of the righteous with the unrighteous is not fitting: If the wolf shall have fellowship with the lamb, so the sinner with the just ; What concord hath Christ with Belial? (1 Corinthians 6:15). Therefore, He means to say: ‘You have My fellowship, and nevertheless, you do not cease to slander Me and My disciples.’

And, as Jerome says, the Lord does not say this as one who is angered, but He speaks in the manner of a doctor who comes to a sick man who does not want to follow his instructions, and who says: ‘How long shall I visit you, who are not willing to follow my instructions?’ Therefore, He gives an example to prelates, that although men are opposed to them, they should nevertheless bestow acts of kindness, just as He did, who cured the son of this man who was slandering Him and His disciples.

Then came the disciples to Jesus secretly, etc. Above, the Lord cured the lunatic; here, He answers the disciples’ question. First, the question is presented; and second, the answer is presented, where it says, Jesus said to them, etc.

So that you may understand the question, you should know that above (chapter 10) the Lord had given them the power of casting out devils. Therefore, they were wondering if they had lost that gift through their own fault; for this reason, they came to Jesus, etc. But why did they come secretly? It was not because of shame, but because they were expecting to hear a great secret, and secret things should not be said to everyone: To you it is given to know the mysteries of the kingdom of heaven: but to them it is not given (Matthew 13:11).

Jesus said to them. Here, He responds. First, He answers their question; and second, He offers a general teaching, where it says, But this kind is not cast out but by prayer and fasting.

Regarding the first point, He first responds to the question, and second, He explains His answer, where it says, For, amen I say to you, etc. They had asked, Why could not we cast him out? The Lord answers, Because of your unbelief.

At this point, it should be considered that this was before they had received the Holy Ghost in that great fullness with which they were all filled with the Holy Ghost. Therefore, the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe! Nor is it surprising, because while the Lord was on the mountain, those who were foremost in the faith—namely, Peter, James, and John—were absent. For weakness of faith is the cause of not performing miracles, because the working of miracles is derived from God’s omnipotence, and faith relies upon God’s omnipotence. Therefore, where there is weakness of faith, there is a failure of miracles.

Therefore, it is stated above (chapter 13) that He performed only a few miracles in His own country because of their unbelief. Sometimes miracles occur because of the need of the one asking, as is stated above (chapter 15) concerning the woman of Canaan. Sometimes they occur to show the holiness of some saint, as is stated in 2 Kings 13, where it says that when raiders from Moab had come into the land of Israel, they cast the body of a dead man near the body of Elisha, and the man came back to life—not because the dead man deserved this, but rather to show the sanctity of Elisha.

For, amen I say to you, if you have faith as a grain of mustard seed, etc. Here He explains His answer. A kind of conditional proposition is presented: the antecedent is, If you have faith, etc., and the consequent is, You shall say to this mountain: Remove from hence hither. Some say that the faith which is compared to a grain of mustard seed is a little faith; it is as if He were to say: ‘If you have some faith, you shall say,’ etc. But Jerome disproves this, because the Apostle says: If I should have all faith, so that I could remove mountains (1 Corinthians 13:2). Therefore, perfect faith is required for the removal of mountains.

By His saying, As a grain of mustard seed, a threefold perfection of faith is indicated. For we find in a grain of mustard seed spiciness, fruitfulness, and littleness. Before a grain of mustard seed is ground into powder, it seems to have no spiciness; when it is ground, it begins to be spicy. So a believer, before he is tried, seems insignificant; but when he is worn down by trials, then his holiness appears. If now you must be for a little time made sorrowful in various temptations: that the trial of your faith, much more precious than gold which is tried by the fire, (1 Peter 1:6–7).

Likewise, we find fruitfulness in a grain of mustard seed (as mentioned above in chapter 13), because although it is small, it grows into a great tree, so that the birds of the air dwell there. This is said in Hebrews 11, where deeds of faith are recounted, and it continues: The saints by faith conquered kingdoms, etc. (Hebrews 11:33). We also find littleness in a grain of mustard seed, and the humility of faith can be designated by this. For then it is known who is humble in faith: when he consents to the words of God. If any man consent not to the words of God, He is proud (1 Timothy 6:4). So, on the contrary, he who consents to the words of God is humble.

Therefore, He means to say: If you have faith—and if you have a faith that is fervent, unfailing, fruitful in works, and if it is a small and humble faith—you shall say to this mountain: Remove from hence, and it shall remove.

Here there is a question, which unbelievers ponder: It is not found that the Apostles ever did this. Chrysostom replies: “And if it is not found to have been done by the Apostles, nevertheless, it is found to have been done by apostolic men.” For it is read in the Book of Dialogues of Blessed Gregory, that when a certain man wanted to construct a church but did not have space to build, he commanded a mountain to make way for him, and it did so. Or perhaps they did such things, but they were not written down. Or it can be said that if they did not do this, it was not because it was impossible, but because an opportunity did not arise. Therefore, miracles were sometimes performed out of necessity, and sometimes for utility; and because it was not necessary, they therefore did not perform this miracle.

Alternatively, the mountain represents the devil. Remove from hence hither, that is, from this body, and it shall remove. Or, according to Augustine, these words are to be applied to the spirit of pride.

And nothing shall be impossible to you. And what is this? Will they be omnipotent? No, because He alone is truly omnipotent, who by His own power is able to do all things. These men, however, do not act by their own power, but just as a king commands differently than his servant commands: a king commands in his own name, and the servant commands in the name of the king. But this kind of devil (the word this does not indicate the type of lunatic, but every kind of devil) is not cast out but by prayer and fasting. Chrysostom says that the more elevated the soul is, the more of a terror it is to devils; for Christ Himself was a terror to devils. Therefore, those who are joined to Christ are a terror to them.

Now, the lifting of the mind is hindered by heaviness of the flesh; it is hindered by overindulgence and drunkenness. Therefore, it is said: Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, etc. (Luke 21:34). Consequently, one who is made heavy with drunkenness cannot have one’s mind lifted up to God. For this reason, fasting is required for the mind to be lifted up. Thus, in Tobit it is said: Prayer is good with fasting . Likewise: I Daniel gave my heart to pray with fasting. Therefore, as Origen says, for a spirit to be expelled, one must not give oneself to feasting, but to prayers and fasting.

Alternatively, the lunatic signifies the instability of the flesh, or one who is led by various desires. Who falleth often into the fire and the water—such are not cured except with fasting and prayer. The flesh lusteth against the spirit: and the spirit against the flesh (Galatians 5:17). Therefore, it is necessary that the disciples be weakened in respect to the flesh and strengthened in respect to the spirit. The spirit is strengthened by prayer, because prayer is an elevation of the soul to God; the flesh, however, is weakened by fasting. Or, because the spirit does not cease to war against the flesh, therefore, for such a fight to cease, good actions are required (which are signified by prayer), and abstinence from evil is required (which is signified by fasting).

And when they abode together in Galilee, etc. Above, the tranquility of glory was symbolized by the deliverance of the lunatic from the power of devils. This deliverance is accomplished through Christ’s death: That, through death, he might destroy him who had the empire of death, that is to say, the devil: and might deliver them, who through the fear of death were all their lifetime subject to servitude (Hebrews 2:14). Therefore, the Evangelist immediately adds about the foretelling of the Passion. First, the foretelling is related; and second, the effect is related, where it says, And they were troubled exceedingly.

Our Lord had foretold this before (chapter 16), foretells it now, and will again foretell it later. Why does He foretell it so many times? It is because things that are foreseen disturb less. Therefore, because it would happen that the disciples might be scandalized at the Lord’s death, He wished to foretell this often, so that they might be less scandalized. But He always adds something. Previously He made mention of His death, but not of His betrayal; here, however, He makes mention of the betrayal, saying, The Son of man shall be betrayed.

And He rightly says, Son of man, because even if He who is betrayed is the Lord of glory, nevertheless, He is betrayed insofar as He is the Son of Man. Therefore, Augustine says: “Although some things are said of the Son of God, and some things are said of the Son of man, nevertheless, a distinction is made, because weak things are said of His human nature, and firm things are said of His divine nature.” But He does not say by whom He was delivered up, because He delivered up Himself: Who delivered himself for me (Galatians 2:20). He was delivered up by His Father: who spared not even his own Son, but delivered him up for us all (Romans 8:32). Likewise, He was delivered up by Judas: Who also betrayed him (Matthew 10:4). Moreover, He was delivered up by the demons; in John 13 it states that the devil put into the heart of Judas to betray Him. And in Wisdom 2:12, it is said: Come, let us kill the just one.

And the third day he shall rise again. He will revive us after two days: on the third day he will raise us up, and we shall live in his sight (Hosea 6:3). The effect follows: And they were troubled. They were considering His death and Resurrection, but they did not see their utility. Because I have spoken these things to you, sorrow hath filled your heart (John 16:6).

And when they were come to Capernaum. After the tranquility of glory was finished, he relates the paying of tribute: The tribute hath ceased (Isaiah 14:4); The servant is free from his master (Job 3:19). Therefore, he does three things:

1. He relates the collection of tribute.
2. He relates the liberty of the sons.
3. He relates the payment of the tribute.

He says, And when he was come into the house,

Jesus prevented him, etc. Two denarii are called a didrachma. Therefore, every Jew was obliged to pay two denarii.

But why was that tribute paid? Some say that it was from the Law (Exodus 13). Specifically, because the Lord had killed all the firstborn of Egypt, He therefore decreed that the firstborn sons would be redeemed. Afterwards, He prescribed that the Levites be designated for God’s service. Later He commanded that the Levites be numbered, and more firstborn sons were found than Levites. Then He prescribed that a price be paid for their redemption. Jerome says that it is not from the Law of God, but of the emperor, and Judea had recently been made a tributary of the Romans, so that each person paid tax. And this seems more correct, because below it says: The kings of the earth, of whom do they receive tribute? Therefore, He speaks of imperial tribute.

But why were they asked to pay tribute in Capernaum? It is because tribute was received from everyone in his own city, and Capernaum was the principal city of Galilee.

But because they held Christ in reverence, they therefore did not approach Him, but Peter. And they did not ask him except with kindness: Doth not your master pay the didrachma? Then Peter’s response is related: He said: Yes. This might mean, it is true that He does not pay it. Chrysostom says that lest Peter be disturbed, he said, Yes, He pays it. Christ’s question follows, and then Peter’s reply. In His question, two things are to be considered: first, that Christ was not troubled by their inquiry, even though He had such dignity that He might have been somewhat indignant; and second, some men are so disposed that when they see a perceived weakness in a great man, they are immediately scandalized.

Therefore, lest they be scandalized, He prevented, and for this reason, He combined with His apparent weakness something great: namely, that being absent He knew what was said to Peter. All things are naked and open to his eyes (Hebrews 4:13). Likewise, it should be noted that He entrusts the judgment to Peter, because He was more frequently speaking to him, saying: What is thy opinion, Simon? Doth not the ear discern words? (Job 12:11). The kings of the earth, of whom do they receive tribute or custom?

There is a difference between tribute and custom: tribute is given for fields and vineyards; custom is paid per head. Therefore, a man who is subject ought to give something as a sign of his subjection, and this is called custom. He wishes to argue from this that since the children of kings do not pay tribute, He is not obliged to pay tribute, for He is the King of kings, through whom all kings reign. Likewise, according to the flesh, He was of royal seed: Who was made to him of the seed of David, according to the flesh (Romans 1:3). Chrysostom says that from this we can perceive that He is the natural Son of God, reinforcing what was previously stated about His divine Sonship.

And he said: Of strangers. Then Christ’s response is related, namely, that kings exempt their children. Why do you consume my people, and grind the faces of the poor? (Isaiah 3:15). For it seems just. For he who presides ought to care for his subjects; therefore, his subjects ought to serve him just as the members serve the body. For as the members of the body serve the whole body from their own resources, so every subject ought to serve his community from his own goods. Therefore, the Lord concludes, Then the children are free. Origen says: “This may be understood in one way as follows. ‘Then the children of the kings of the earth are free,’ but the children of God are free before God.”

But what does this have to do with the matter at hand? Either He is speaking according to the flesh concerning the sons of kings—and in this way, He was not a son of an earthly king according to the flesh—or if He is speaking according to the spirit, then all Christians will be free. But this is contrary to the Apostle: Render to all men their dues. Tribute, to whom tribute is due (Romans 13:2).

I say that this passage was true for Him, who was, by nature, the Son of God. For He was truly free. But His children, according to the spirit, have freedom in the same way that they have sonship: through their likeness to Christ, who is the Firstborn amongst many brethren (Romans 8:29). Insofar as they are conformed to the Firstborn, they are free. Who will reform the body of our lowness, made like to the body of his glory (Philippians 3:2).

But that we may not scandalize them, etc. It is true that the Lord is free, but because He took the form of a servant, as is stated in Philippians 2, He therefore did not refuse to pay, and in this He gave an example of humility.

And in this payment, three things to be praised and admired are observed.

1. His gentleness should be praised and admired, for He is meek, according to what He Himself testified above: Learn of me, because I am meek, and humble of heart (Matthew 11:29). He is properly called meek who wishes to offend no one: Be without offence to the Jew, and to the Gentiles and to the church of God (1 Corinthians 10:32).

   But, on the contrary, it is objected: Above it is stated that the disciples said, Dost thou know that the Pharisees, when they heard this word, were scandalized? (Matthew 15:12). And the Lord said: Let them alone: they are blind, and leaders of the blind. He did not then care about scandal, but here He cares about it. Therefore, it should be said that scandal sometimes arises from the truth, and then one should not be concerned. Sometimes it arises from weakness and ignorance, and one must be concerned about this type of scandal. If He had not paid, their scandal would have been due to their ignorance, because they did not know that He is God.

2. Christ’s poverty should also be admired, because He was so poor that He did not have the means to pay: Who being rich became poor for your sakes: that through his poverty you might be rich (2 Corinthians 8:9).

   Someone can object: Did He not have a purse? It is true, but everything in the purse had been designated for the use of the poor. He considered it robbery to spend what was for the use of the poor on other uses. Chrysostom says that He paid so that, in paying tribute, He shows His power on one hand, and a mystery on the other.

3. His providence should also be admired. He said, Go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater. On that stater was Caesar’s image, and this signifies the devil, who had nothing in Him: For the prince of this world cometh: and in me he hath not anything (John 14:30). And so, because He had nothing of the devil's, He did not wish to pay out of His own possessions that were tied to this world's system, but rather through a miracle.

   Therefore, Jerome says that we should be amazed how He could know that a fish would immediately come to him that had a stater in its mouth. If, however, this was not so, but He created the fish anew, it is to be admired; but if He led it to the hook, it was an act of great providence. By this fish that first came to the hook, the first martyr, St. Stephen, is understood, who had a stater in his mouth (worth a didrachma, and twofold), signifying Stephen himself, who saw His divinity and His humanity. Or it can be understood of Adam. Likewise, observe that if someone often speaks of riches and money, he has a stater in his mouth; therefore, he who converts such a man takes a fish that has a stater in its mouth. The fish also signifies humility. Therefore, He says, Take that, and give it to them for me and thee.

   And by the fact that tribute was paid for Peter and for Himself, it is signified that by Christ’s Passion, He acquired the glory of His Resurrection for Himself—For which cause, God also hath exalted him (Philippians 2:9)—while Peter and other men were redeemed from their punishment and guilt. Or, to put it another way, He suffered for Himself, so that He might acquire the glory of His Resurrection; He suffered for the people, so that He might wash them from their sins, for He Himself washed us from our sins in his own blood (Revelation 1:5).