Thomas Aquinas Commentary Matthew 4:23-25

"And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judaea and [from] beyond the Jordan." — Matthew 4:23-25 (ASV)

It is the custom among kings that when they have gathered an army, they go out to war. So Christ, having gathered an army of Apostles, goes out to fight against the devil through their office of preaching, in order to expel him from the world. Therefore, this passage treats Christ’s teaching and preaching. First, Christ’s preaching is related, and second, the effect of the preaching, where it is said, His fame went throughout all Syria, etc. (Matthew 4:24). Regarding the first point (Christ’s preaching), the author discusses three things: first, the diligence of the Teacher, His manner of teaching, and the confirmation of the doctrine He proposed.

His diligence is shown in two ways. First, He was not seeking His own ease; thus, He went about (Matthew 4:23); `In carefulness not slothful` (Romans 12:11). Second, He was not an acceptor of persons, lands, or towns, but He went about all Galilee (Matthew 4:23) without distinction; `Let us go into the neighboring towns and cities, that I may preach there also` (Mark 1:38); `in every place of his dominion` (Psalms 102:22).

His manner is discussed where it is said, teaching in their synagogues (Matthew 4:23). The Evangelist uses two different terms, teaching and preaching. He was teaching what is to be done in the present and preaching concerning the future. Or, He was teaching those things that pertain to moral instruction (`I am the LORD thy God that teach thee profitable things` (Isaiah 48:17)) and preaching concerning future things (`How beautiful upon the mountains are the feet of him that bringeth good tidings, and that preacheth peace: of him that sheweth forth good, that preacheth salvation!` (Isaiah 52:7)).

Alternatively, He was teaching natural justice—for there are certain truths conveyed in theology that natural reason dictates, namely, justice and similar things—and regarding this, the Evangelist says, teaching. But there are certain things that exceed reason, such as the mystery of the Trinity and similar concepts, and concerning this, he says, preaching.

An objection is raised to this, however, because the Gloss states that He taught natural justifications, such as chastity, humility, and similar virtues. For natural virtues, it seems, cannot truly be called virtues, because virtues are by grace.

And it should be answered that the inclination and the beginning are natural, but the perfection by which a man is made pleasing is from grace, civic virtue, and custom.

Regarding the phrase In their synagogues (Matthew 4:23), observe two things. First, He was seeking a multitude, so that His preaching might be more fruitful: `I will give thanks to thee in a great church` (Psalms 34:18). Likewise, observe that He was preaching only to the Jews: `To you it behoved us first to speak the word of God` (Acts 13:46).

Concerning And preaching the gospel of the kingdom (Matthew 4:23), this means He preached not fables and curiosities, but things that pertain to the kingdom of God and things that would be profitable to people.

Afterward, the preaching is confirmed by miracles: `But they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed` (Mark 16:20). Thus, He was healing (Matthew 4:23). "Sickness" can refer to bodily infirmities, while "infirmities" (the term used) can refer to the soul’s infirmity, for the infirmities of the soul are no less than those of the body. Or, "sicknesses" can mean severe and long-lasting conditions, while "infirmities" can mean any other ailment: `who healeth all thy diseases` (Psalms 102:3); `The physician cutteth off a short sickness` .

From this, it is also to be understood that preachers ought to confirm their teaching by works; and if not by miracles, then by a holy life: `For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed, by the virtue of signs and wonders, in the power of the Holy Ghost` (Romans 15:18).

Regarding And his fame went throughout all Syria (Matthew 4:24), here the effect of His preaching is set forth. It is threefold: the fame of His example, the confidence people had in Him, and the devotion with which people followed Him. Therefore, the Evangelist says, And his fame went throughout all Syria. Syria is the region from Capernaum all the way to the Great Sea; thus, His fame spread in the land of the Gentiles. This also applies to preachers: they should have a good reputation (`Take care of a good name` (Ecclesiasticus 41:15); `But carefully study to present thyself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth` (2 Timothy 2:15)). Syria, however, can also be understood as the world’s pride (as it is interpreted this way), and Christ’s fame is spread throughout the whole world.

People’s confidence in Him is demonstrated where it is said, And they presented to him all sick people that were taken with divers diseases (Matthew 4:24); for they knew that He had the power to heal (`Heal me, O LORD, and I shall be healed; save me, and I shall be saved` (Jeremiah 17:14)). The Evangelist says, first, And his fame went throughout, etc., and afterward, They presented to him, etc., because when someone has a reputation for sanctity, people more readily uncover their wounds of conscience to him.

Concerning the phrase That were taken with divers diseases and torments (Matthew 4:24), these grave infirmities designate spiritual infirmities. By "diseases," long-lasting infirmities can be understood, signifying a persistent ailment (`A long sickness is troublesome to the physician` (Ecclesiasticus 10:11)). And because some were burdened with infirmity, while others suffered from acute pain, this is signified when he says, taken with torments. This signifies those who have a heavily tormented conscience (`The sorrows of death surrounded me, and the torrents of iniquity troubled me` (Psalms 17:5)).

Regarding And such as were possessed by devils (Matthew 4:24), this is also what is said in Luke 6:18: `And they that were troubled with unclean spirits were cured.` These people represent those who were worshiping idols (`All the gods of the Gentiles are devils` (Psalms 95:5); `I would not that you should be made partakers with devils` (1 Corinthians 10:20)).

Those are properly called lunatics who suffer from a certain madness during an eclipse of the moon, at which time they are seized by devils. The devil afflicts them more at such times for two reasons. Jerome assigns one reason: so that the devil may disgrace a creature of God. This also happens through the effects of magical arts, by which devils are invoked under certain constellations; the devils come to extol the created thing and lead people into idolatry. The second reason is better: the devil can do nothing except through a body’s powers. Now, there is no doubt that inferior bodies are affected by the changes in superior (celestial) bodies. And so, the devil, having been willingly invoked, comes when he sees the celestial bodies operating to produce the effect for which he is invoked. Now, during a lunar eclipse, as is evident, fluids diffuse. Thus, the lunar eclipse brings on such an infirmity when the earth does not abound with moisture, and for that reason the devil agitates more. And so it is said, And lunatics (Matthew 4:24).

By these people, we can also understand the inconstant (Ecclesiasticus 27:12: `A holy man continueth in wisdom as the sun: but a fool is changed as the moon`), who have the intention of living chastely but are chained by their passions, according to that passage in Romans 7:15: `For I do not that good which I will: but the evil which I hate, that I do.`

Regarding And those that had the palsy (Matthew 4:24): those are properly said to have palsy who have paralyzed limbs, so that they are unable to use them. These signify the ignorant. And all these are cured by Christ; therefore, it is said, And he cured them (Matthew 4:24), that is to say, perfectly.

Afterward, the third effect is related: the devotion of the followers. Thus, And much people followed him (Matthew 4:25); `Arise, O LORD, my God, in the precept which thou hast commanded, and a congregation of people shall surround thee` (Psalms 7:8). Now, it should be known that people were following Him in various ways. Some were following from a zeal for well-being, that is, their spiritual well-being—more precisely, the Apostles; thus, it is written above (in this chapter): `having left all things they followed him`; `Behold we have left all things, and have followed thee` (Matthew 19:27). Certain people were following Him from zeal for bodily well-being (`A very great multitude of people from all Judea and Jerusalem and the sea coast, both of Tyre and Sidon, who were come to hear him and to be healed of their diseases` (Luke 6:17)). Certain people followed Him only out of curiosity to see miracles (`And a great multitude followed him, because they saw the miracles which he did on them that were diseased` (John 6:2)). Others were following Him to ensnare Him, such as the Pharisees and the Scribes (`For I heard the reproaches of many, and terror on every side` (Jeremiah 20:10)).

Regarding From Galilee (Matthew 4:25): this is the province in which Christ principally preached, and it is interpreted as ‘a passing.’ This signifies those who ought to pass from vices to virtues. And from Decapolis (Matthew 4:25): in this region there are ten towns, and these signify those who strive to observe the ten commandments. And from Jerusalem (Matthew 4:25): Jerusalem is interpreted as ‘vision of peace,’ and it signifies those who, from their desire for peace, come to Christ (`Much peace have they that love thy law` (Psalms 118:165)). And from Judea (Matthew 4:25): Judea is interpreted as ‘confession,’ and it signifies those who, through the remission of their sins, come to Christ (`Judea was made his sanctuary` (Psalms 113:2)). And from beyond the Jordan (Matthew 4:25): these signify those who through baptism come to Christ, for baptism was prefigured in the Jordan.