Thomas Aquinas Commentary Matthew 8

It might appear that the Lord was speaking out of boastfulness; for that reason, He commends His authority by signs.

Firstly, therefore, signs are set forth by which men are freed from bodily dangers; secondly, signs are set forth by which men are freed from spiritual ones (Chapter 9). Concerning the first, the Evangelist does two things. Firstly, he sets forth the signs by which men are freed from bodily dangers proceeding from intrinsic causes; secondly, from extrinsic ones, such as the tempest, where it is said, And when he entered into the boat.

He commends His authority because He performed signs instantly, because He performed signs while absent, because He performed signs perfectly, and because He performed signs upon many men.

That He performed signs instantly is demonstrated in the leper; that He performed signs while absent is demonstrated in the servant of the centurion; that He performed signs perfectly is demonstrated in Peter’s mother-in-law; and that He performed signs upon many men is demonstrated among many other men.

Concerning the first, there are three points:

1. The witnesses of the miracle are introduced.
2. The sick man is presented, where it is said, And behold a leper.
3. Help is given, where it is said, And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean.

He says, therefore: And when he was come down from the mountain, etc. This mountain is heaven: A mountain in which God is well pleased to dwell (Psalms 67:17).

Hence, after He descended from heaven, great multitudes followed him; He emptied himself, taking the form of a servant, and in habit found as a man, etc. (Philippians 2:7).

Alternatively, the mountain signifies the loftiness of His doctrine: Thy justice is as the mountains of God (Psalms 35:7). When He was on the mountain, that is, when He led a lofty life, His disciples followed Him. And when he was come down, great multitudes followed him; I could not speak to you as unto spiritual (1 Corinthians 3:1).

Secondly, the person of the sick man is introduced, and two things are related:

1. His sickness is shown.
2. Care is given.

There is sickness because he is a leper; and by this, he signifies spiritual infirmities. For some infirmities are hidden within, such as fevers. Others, however, even if they are internal, still have effects that appear outwardly, such as leprosy.

Therefore, he is a leper whose evil will is shown through an evil action: We have thought him as it were a leper (Isaiah 53:4).

But a question arises, because Luke states that when He came to Capernaum, He healed the leper. It should be said that Matthew follows the historical order of events, because when He was going to Capernaum, a leper appeared to Him on the way.

His seeking of care follows: firstly, the leper came; and secondly, he adored. Hence, the Evangelist says, Behold a leper. In this manner, the sinner comes through faith, but adores through humility: God will save the humble of spirit (Psalms 33:19).

Likewise, he confesses Christ’s power when he says, Lord, if thou wilt, thou canst make me clean. He calls Him Lord; if He is the Lord, He is able to save. In Psalm 99:3, it is written: Know ye that the Lord he is God.

He also confides in God’s mercy. One should not so much request mercy as simply show one’s need to Him. And so this man says: Lord, if thou wilt, thou canst make me clean. Hence, Lord, all my desire is before thee, and my groaning is not hidden from thee (Psalms 37:10).

Furthermore, he shows forth Christ’s wisdom, because he does not seek anything except His will, for Christ knows better what is necessary for you than you yourself know. For this reason, he leaves all to Christ’s wisdom.

Next, the Evangelist mentions the help given. Firstly, Christ heals; and secondly, He instructs. The Evangelist first mentions the deed, and secondly, he mentions the effect, where it is said, And forthwith his leprosy was cleansed.

Christ does three things in curing. He extends His hand, thereby imparting assistance: Put forth thy hand from on high, take me out, and deliver me (Psalms 143:7). Sometimes, He extends His hand but does not touch: I have spread forth my hands all the day to an unbelieving people, etc. (Isaiah 65:2). Sometimes, He touches, and this is when He transforms, as it is said in Psalm 143:5: Touch the mountains, and they shall smoke, through compunction.

But why does He touch him, since it was forbidden in the Law? He did this to show that He is above the Law. We read about Elisha that he did not touch Naaman but sent him to the Jordan. Hence, this Man, Who touched, seems to destroy the Law.

But, in truth, He does not destroy the Law, because touching lepers was forbidden on account of contagion. Since He could not be infected, He could touch him. Likewise, He touched him to show His humanity, because it is not enough for a sinner to be subject to God in His divinity, but also in His humanity.

I will, be thou made clean. Jerome says that some people interpret this incorrectly. For they maintain that the word mundare is in the form of an infinitive; but this is not true. On the contrary, because the leper had said, If thou wilt, Christ says, I will; and the word mundare is in the imperative mood. Hence, He who spoke, commanded, and it was done.

Likewise, He touched, to give an instruction on the power that is in the sacraments, because not only is touching required, but words are also required. For when the word is added to the element, this becomes a sacrament.

And by this, when He touched, three errors are excluded. He shows His true body, against the Manichaeans. Because He says, I will, He speaks against Apollinaris. By this word, namely, be thou made clean, He shows that He is true God, against Photinus.

And the effect follows, And forthwith his leprosy was cleansed, and he was cured. Chrysostom says that it happened more quickly than He could say the words, be thou made clean, because this phrase is spoken in time, but the curing occurs in an instant.

And he saith to him. Here He instructs him, for it would have been a small thing to heal him if He did not also instruct him: I will give thee understanding, and I will instruct thee (Psalms 31:8).

Firstly, He prescribes silence for him: See thou tell no man. Chrysostom says: “Because He knew that the Jews were slandering His deeds, for that reason He said: See thou tell no man.”

Alternatively, it can be explained that He said this as an example. For earlier He had taught to hide good deeds, and for that reason, He gives an example that no one should boast about good deeds.

He continues: but go, shew thyself to the priests. And why does He say this? Because He had touched a leper, He says this so that He might not seem to be a complete breaker of the Law. He is sent to the priests, as is said in Leviticus 14.

And offer the gift, etc. Why? Because there was a precept of the Law that a man cleansed from leprosy should offer two young turtledoves.

But, according to this, it seems that since the Lord commanded this, it should still be done today. It should be said that figures should not cease until the truth is completely manifested. This, however, did not happen until after the Resurrection.

For a testimony unto them: and this is explained in two ways. Firstly, Moses commanded for a testimony unto them. By this saying, He teaches that the commands of Moses were for a testimony of Christ, as is said in John 5:46: If you did believe Moses, you would perhaps believe me also.

Alternatively, For a testimony unto them means it is a testimony against those who saw miracles and did not believe. Or, for a testimony unto them, namely, of your being cured; because when they have received your offering, they will not be able to deny the miracle.

Likewise, according to a mystical understanding of this event, three things are prescribed by Christ:

1. That one should be ashamed of sin, in contrast to those about whom it is said, They have proclaimed abroad their sin as Sodom, and they have not hid it (Isaiah 3:9). Hence, it is said: There is a shame that bringeth sin, and there is a shame that bringeth glory and grace .
2. That one should show oneself to the priest by confessing: Confess therefore your sins one to another (James 5:16). And here it seems that the Lord has prescribed confession. The leper was healed instantly because in contrition itself, when one laments and intends to confess and to abstain from sin, the sin is remitted, according to what is written: I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin (Psalms 31:5).
3. That satisfaction is prescribed, when He says: Offer thy gift.

Moreover, He teaches us to keep the commandments when He says, As Moses commanded.

And when he had entered into Capernaum. Here, Christ’s power is shown from His absence. Firstly, the centurion’s piety with faith is commended; and secondly, his humility is commended, where it is said, And the centurion, making answer, etc. Concerning the first, two things are to be noted: firstly, that the centurion’s piety is indicated; and secondly, Christ’s goodness is shown. And concerning the first of these (the centurion's piety), there are three things: firstly, the place is set forth; secondly, the speech is described, where it is said, Lord, my servant lies at home sick of the palsy; and thirdly, the listening to the request is set forth, where it is said, And Jesus says to him. The place is firstly set forth: When he had entered into Capernaum, which is interpreted ‘the town of fatness,’ actually, a town of the Gentiles, which was overflowing with the fatness of devotion. Let my soul be filled as with marrow and fatness (Psalms 62:6). Then, a centurion came to Him.

But here it can be asked: Why does Luke assert that he sent priests? Augustine says that he did not personally come, but because it is said that he came, all is referred to his intention, because someone does something if it happens by his authority. Chrysostom explains this differently, because he says that this man was placed over a hundred soldiers, and for that reason he was a ruler. Hence, the Jews, wishing to flatter him to keep his good favor, said to him: ‘Master, we ourselves will go and plead for you.’ Then, to satisfy them, he permitted them to go; but afterwards he himself followed them.

This miracle differs from the first in three ways. The first was done for a Jew, the second for a Gentile, which shows that Christ came not only for the Jews but also for the Gentiles. Similarly, in the first miracle, the Jew approached by himself; this man did not. This is because the Lord has mercy on some through their own devotion, and on others through the intercession of others.

Likewise, this centurion can be understood to be an angel in that place, in charge of the salvation of the Gentiles, or of the firstfruits of the Gentiles. Again, the subject of the first miracle was a leper, in whom uncleanness remains latent. Paralytics, however, are those who cannot move their limbs.

Lepers are the intemperate, and paralytics are the incontinent. Paralytics are those who sin out of weakness; lepers are those who sin out of determined malice. The centurion can be understood as the mind. Be renewed in the spirit of your mind (Ephesians 4:23). And this man says: Lord, my servant (puer), that is, boy that is my servant (servus meus). And in this is shown the goodness of the centurion, because he pleads in this way for his servant; hence, he does what is said in Sirach 33:31: If thou have a faithful servant, let him be to thee as thy own soul. And this servant is said to be the lower part of the soul.

He says, therefore, that he lies and is grievously tormented; and he speaks out of affection, because when someone loves another, he considers a small sickness to be very great. The lower part of the soul lies down, therefore, when it is unable to lift itself up; The flesh lusts against the Spirit (Galatians 5:17): and it is tormented. Lascivious men rejoice: For they are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14). But these men are tormented because they sin out of weakness, and when they have fallen, they lament. And so they are tormented out of sorrow.

And Jesus says to him: I will come and heal him; that is, I will not just speak for him to be healed. Hence, observe that no one would dare ask for as much as the Lord says He is willing to give: I will come and heal him, because Christ’s presence is the cause of salvation.

But it should be noted that He did not wish to go to the son of a ruler, but He did go to a servant. This is contrary to the practice of many people, who wish to visit only great men, contrary to that passage: Make thyself affable to the congregation of the poor .

It continues, And the centurion, making answer. The centurion’s goodness, together with his faith, were described; now his humility, together with his faith, are presented. Firstly, therefore, his humility and faith are presented; and secondly, Christ’s goodness is presented, where it is said, And Jesus hearing this, marvelled.

Concerning the first point (his humility and faith), the centurion does three things. Firstly, he confesses his unworthiness, where it is said, But only say the word; secondly, he confesses Christ’s power; and then he introduces a comparison, where it is said, For I also am a man subject to authority.

The Lord had shown Himself to be favorable. But because this man was a Gentile, he considered himself to be unworthy, saying: Lord, I am not worthy, etc. In this manner, Peter likewise said, Depart from me, for I am a sinful man (Luke 5:8). And Augustine says, “By confessing himself unworthy, he rendered himself worthy.” And just as this man speaks, so we also ought to say: ‘I am not worthy that You should enter my body.’ Then the faith of the centurion, confessing Christ’s power, is indicated: But only say the word, and my servant shall be healed, because, as it is said: It was neither herb, nor mollifying plaster, that healed them, but thy word, O Lord, which healeth them . And in Psalm 106:20: He sent his word, and healed them.

Then he introduces a comparison and argues from the lesser. Firstly, he describes his chain of command, and secondly, his power, when he says, For I also am a man subject to authority, etc. And the chain of command is discussed: because some men are superiors who do not have a superior; and some men are superiors who have a superior to themselves; but some men are inferiors, who do not have inferiors to themselves. Therefore, some men are in the middle, and this man was one of them, because he was under a tribune but had soldiers under him. For he had under him certain men whom he commanded, and these were the soldiers.

Hence, he says, And I say to this one, Go, and he goes, and to another Come, and he comes; in which saying, obedience is commended to us. Obey your prelates and be subject to them (Hebrews 13:17). Likewise, he had servants who supplied him with food. Fodder, and a wand, and a burden are for an ass: bread, and correction, and work for a slave . And I say to my servant, Do this, and he does it. Hence, he wishes to argue from the lesser: ‘If I, who am established in power, can do these things, how much more can the Lord of lords, etc.?’

But it should be understood that rational creatures are free, and they are like soldiers; Is there any numbering of his soldiers? (Job 25:3). And therefore, He is called the Lord of armies. But the irrational creature has a servile subjection, because it does not have the faculty of free will. Therefore, the centurion wishes to say: ‘Because Nature obeys you, speak to Nature, and it will obey you, because your will is full of judgment.’ It should also be understood that this twofold dominion is found in the soul: for the soul directs the body, but reason directs the irascible and concupiscible powers. The first is a dominative power, because the body is moved at the command of the soul; the second directs the other powers by a sort of commanding, dominative, or royal power, hence, it has something of its own motion. And these are, as it were, its soldiers: From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members? (James 4:1). We exhort you, as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul (1 Peter 2:11). Hence, we ought to say to the latter (the concupiscences or carnal desires), Go, that is, to bad morals; and Come, namely, to good morals; and to this servant (the body), Do this. Hence, we ought to apply the body to work, so that, As you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification (Romans 6:19).

And Jesus hearing this, marvelled, etc. Here, Christ’s goodness is mentioned. But what is meant when it says, He marvelled? Because admiration does not occur in God, since it only occurs out of ignorance of the cause, which cannot be in God. Similarly, admiration is the apprehension of the greatness of an effect, which arises from the imagination and the appearance of some great effect, and so it also cannot happen in Christ. Hence, when it is said that He marvelled, the meaning is that He considered the centurion’s faith to be great, and He showed this to the crowds following Him. And He commended him; hence, He said to those following Him: I have not found so great faith in Israel.

But what does this mean? Was there not greater faith in Abraham, Isaac, and Jacob? It must be said that there was indeed; but what is said here is understood in relation to that time.

But then the same question arises concerning the Apostles, Martha, and Mary. And it should be said that this man had greater faith because he had seen nothing beforehand, compared to those who had seen miracles. Likewise, Peter came at the word of Andrew, and Andrew at the word of John. Similarly, there was some uncertainty in Martha’s words, because she said, Lord, if thou hadst been here, my brother had not died (John 11:21), as if He could not prevent death while He was absent. Chrysostom explains this passage differently. He says that something is called great or small not absolutely, but in comparison, just as a number of people are called many in a house but few in a theater. Hence, I have not found so great faith in Israel, that is, in comparison with that Gentile. The stranger that liveth with thee in the land, shall rise up over thee, and shall be higher (Deuteronomy 28:43).

And I say to you. On this occasion, He gives a comparison of the Jews and the Gentiles: firstly, concerning the calling of the Gentiles; and secondly, concerning the reprobation of the Jews. I say that many shall come from the east and the west, etc. And this is said in comparison, because Many are called, but few chosen (Matthew 20:16). From the east and the west, by this, the whole world is understood. Or, from the east is understood as the time of prosperity, and the west as the time of adversity. Or, from the east is understood as the time of youth, and the west as the time of old age. And they shall sit down. This sitting signifies the richness of spiritual things, namely, in contemplation.

And I dispose to you, as my Father hath disposed to me, a kingdom, that you may eat and drink at my table, in my kingdom (Luke 22:29). And: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty, etc. (Isaiah 65:13).

But why with Abraham, Isaac, and Jacob? Because the Gentiles are justified through faith, just like the Jews, as is found in Romans 4 and Genesis 12. Similarly, the promise was made to these men, that In thy seed shall all the nations be blessed (Genesis 22:18). For this reason, these men shall sit down with their fathers.

It continues, But the children of the kingdom shall be cast out into the exterior darkness. Here He shows the reprobation of the Jews, and He describes the punishment of damnation, because they will lose good things and incur evils. He says, however, The children of the kingdom, because God was reigning in them; In Judea God is known: his name is great in Israel (Psalms 75:2). Moreover, by the figures of the Law, they were His servants. Likewise, the promise was made to them, as is said in Romans 4. They shall be cast out into the exterior darkness. This is the punishment of damnation.

Consequently, He enumerates the evils which they shall incur: that anyone who has first incurred interior darkness with regard to the intellect will afterwards be cast out into the exterior darkness, because then they will be completely alienated from God, who is true light. And this is what is said in Tobit 4:11: Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness.

Similarly, concerning the effect, there shall be weeping. Weeping proclaims the sorrow of the reprobate: Behold my servants shall rejoice, and you shall be confounded (Isaiah 65:14). Likewise, the suffering of the body is shown, because He says, gnashing of teeth, for they will possess their bodies in the resurrection. Judgments are prepared for scorners: and striking hammers for the bodies of fools (Proverbs 19:29). This penalty of sorrow pertains to the concupiscible appetite, but the gnashing pertains to the irascible appetite. Or, according to Jerome, both pertain to bodily punishment, because the resurrection will be not only of the soul but also of the body, for there will be both much heat and much cold: They will pass from the snow waters to excessive heat (Job 24:19).

God’s goodness is shown when He says, Go, and as thou hast believed, so be it done to thee. And the effect also follows: And the servant was healed, because His word is full of power (Ecclesiastes 8:4).

And when Jesus had come into Simon Peter’s house, etc. Christ’s power is commended in the cure of the leper; it is also commended in the sudden cure of the centurion’s servant; here, it is commended in the complete cure of Peter’s wife’s mother. Therefore, the Evangelist describes:

1. First, the place of the cure.
2. Second, he describes the type of sickness.
3. Third, he declares Christ’s help.
4. And fourth, he declares the effect of the cure.

He says, therefore, When He had come, etc. The Evangelist does not mention when this was done; but both Luke and Mark pass over what Matthew has already written to other facts.

But it should be known that where the Evangelists relate the circumstance, or something pertaining to the order of events, it is a sign that it pertains to the continuation of history; but where they do not, it is a sign that the narration of a particular event pertains to the continuation of memory. Hence, what they were recalling, they were writing.

Jesus came into Peter’s house. And we can consider three things:

1. We can consider the honor He shows His disciples, because He was unwilling to go to the centurion’s house; nevertheless, He went to the house of a poor fisherman. From this it is said, Thy friends, O God, are made exceedingly honorable (Psalms 138:17).
2. Likewise, He built upon humility, because nothing else is so pleasing to the Lord: With meekness receive the engrafted word, which is able to save your souls, etc. (James 1:21).
3. Thirdly, in this, the respect the Lord had for Peter is shown, because He offered to go, although Peter did not ask.

Then it says, He saw his wife’s mother. He saw, namely, with the mind’s eye, as it is written, I have seen the affliction of my people in Egypt (Exodus 3:7). Concerning Peter’s wife’s mother, by this the synagogue can be understood. As Paul says, He who wrought in Peter to the apostleship of the circumcision (that is to say, to the Jews) wrought in me also among the Gentiles (Galatians 2:8). This woman, that is to say, the synagogue, had a fever—namely, the fever of envy. Or, by this mother-in-law, the soul burning with the fire of concupiscence is understood. Finally, And he touched her hand. Here he mentions the curing.

Chrysostom inquires, ‘Why did He cure the centurion’s servant by only a word, but this woman by a touch?’ And he answers, ‘It is on account of the close acquaintance; and in this He was also showing more His humility.’ And, for that reason, He gave help with a touch; You have held me by my right hand (Psalms 72:24).

It continues, And she arose. It is the experience of those having a fever that when they begin to be healed, they are weaker than they were in the sickness. But the Lord’s healing was not in this manner; on the contrary, He restored complete health, because The works of God are perfect (Deuteronomy 32:4). For the Lord cures in one way and Nature in another. For that reason, it continues, And she ministered.

And when evening was come. Here, God’s power is confirmed through the multiplicity of cures. Firstly, therefore, the Evangelist mentions the multiplicity; and secondly, he adjoins the authority of Scripture, where it is said, That it might be fulfilled, which was spoken by the prophet Isaiah. He says, therefore, that He cured the demoniacs and the sick. And by the demoniacs can be understood those sinning out of malice, and by the sick, those sinning out of ignorance.

Hence, he says, And when evening was come. Observe for what cause this did not happen on the day of the Sabbath, on which day the Jews regarded it as unfitting to cure; but in the evening the Sabbath was finished, and so they brought to him many that were possessed. Or it is said, in the evening, because our Savior came in the evening. The sun rises, and goes down (Ecclesiastes 1:5), namely, Christ.

He cast out demons by a mere rebuke; hence, at His voice alone, the demons fled. Likewise, He healed the sick, so that what is said in Acts 10:38 is applicable to Him: He delivered all that were oppressed by the devil. Therefore, it ought to be observed that the Evangelists did not relate all the miracles of Christ, but rather those spread among the people.

And because it might seem marvelous that He would cure so many people, for this reason, the Evangelist confirms his words with the passage which is contained in Isaiah 53:4: He has borne our infirmities and carried our sorrows. And although the quotation is not exactly in context, we may explain it as it is found. He took our infirmities, that is, He took them away, such that infirmities may be taken for light sins. And bore our diseases (that is, our greater sins), that is, He carried them away. Or, since He Himself is God’s power and wisdom, He took away our infirmities, namely, of suffering and death. Hence, He accepted passibility for the sake of taking away our infirmity and sickness, etc. Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice (1 Peter 2:24).

But since Isaiah spoke about sins, it is asked why this is said concerning bodily infirmities. And this is because, frequently, bodily sicknesses are caused by spiritual sins.

And Jesus seeing the multitudes. Because the miracles opposed to interior sins were related, here he sets forth miracles opposed to exterior sins: namely, a miracle opposed to a storm. He outlines the event as follows:

1. First, he relates the event preliminary to the miracle, namely, the entrance into the boat.
2. Then, he relates the miracle, where it is said, Then rising up, he commanded the winds, and the sea.
3. And thirdly, he relates the effect of the miracle, where it is said, And there came a great calm.

Concerning the first point, the preliminary event, he initially relates the precept and then the fulfillment of the command. In this preliminary event, Christ does three things:

1. First, He orders that they follow.
2. Second, He repels the man thrusting himself forward.
3. And thirdly, He rebukes another disciple.

He says, therefore, And Jesus seeing the multitudes.

But why did He enter the boat? He did this for several reasons:

1. First, He entered the boat so that He might show the weakness of human nature.
2. Second, it was so that He might please the disciples; thus, sometimes He went up into a mountain with the disciples, sometimes into the desert, and sometimes into a boat.
3. Likewise, it was so that He might give an example to us, that we ought not to seek the favor of men.
4. Moreover, He did this for the sake of taking away the Jews’ envy: The smoking flax he shall not quench (Isaiah 42:3).

The repulsion follows: And a certain scribe came. It seems that this man approached very devotedly. And so why did He repel him? Jerome says: “Because he was not acting in good faith.” And this is evident: because he only called Him ‘Master,’ but the true disciples were calling Him ‘Lord.’ Therefore, it is said in John 13:13: You call me Master and Lord. Likewise, he wanted to follow Him out of a bad intention; because he was hearing that a miraculous sign had been performed, he wanted to follow so that he might perform miraculous signs, just as it is said about Simon the Magician (Acts 8). Similarly, Chrysostom says that he sinned in another way, namely, by pride, because he was placing himself apart from other men.

Hence, he was accounting himself more worthy than other men. Hilary reads this passage interrogatively: ‘Master, will I follow you?’ This man is deserving of blame because what was certain, he questioned, and what he needed to do, he placed in doubt. It continues, The foxes have holes.

Jerome expounds this literally, that God is responding to the intention, which He often does. He was willing to follow, but he was intending to profit. Against this, the Lord relates His own poverty; for that reason, He says, The foxes have holes, and the birds of the air nests; but the Son of man has not where to lay his head, just as it is said in 2 Corinthians 8:9: Who being rich he became poor.

According to Augustine, He reproves him for three faults:

1. The fault of deceitfulness, because he had sweetness in his mouth and poison in his heart, as is stated in Psalm 13:3.
2. Pride, since He said, The birds of the air, by which pride is understood. Or, the birds are understood to be demons, as is stated below , where it is said, And the birds of the air came and ate them up.
3. Infidelity, because he was not in charity, which dwells in us through faith.

It continues, And another of his disciples said to him. The first thrust himself forward, but the second excused himself. And the reproof of the one excusing is where it is said, But Jesus said to him, etc.

Lord, permit me first to go and bury my father. And there is a great difference between this and the preceding man. This man called Him ‘Lord’; the former called him ‘Master.’ Likewise, the former alleged a deceitful thing; the latter alleged a pious thing, because there was a precept about honoring one’s father. Therefore, he asked for a delay.

A similar thing is related concerning Elisha (1 Kings 19). The reprehension of this man follows: Follow me. This is because whoever wishes to follow Christ should not stop following on account of some temporal business; therefore, it is said: Forget your people and your father’s house (Psalms 44:11). Moreover, He commanded this to him because there were others who were able to bury his father. For that reason, He said: Let the dead bury their dead.

Similarly, He did this because, as often happens, one who is impeded by some business, when he takes on one thing, quickly falls into another. So if this man had gone to bury his father, he might have afterwards thought about his father’s inheritance, and in this way, he perhaps might have become completely withdrawn. As Isaiah says, Woe to you that draw iniquity with cords of vanity (Isaiah 5:18). Therefore, this was not cruelty.

It is as if we were to see someone with excessive affection concerning the death of his father, and he is held back from the funeral on account of his danger, as is found in Ecclesiasticus 30:25: Sadness has killed many. But He says, the dead (Latin: mortuos), in the plural, because this person had died a double death: namely, the death of infidelity and bodily death. Thus, he had died in his body and in his soul.

From this, He gives four teachings:

1. That he who is called to the state of perfection may not acknowledge his carnal father through inordinate affection: One is your father, who is in heaven .
2. That the affection of family ties pulls people between being faithful or unfaithful. Therefore: If any man come to me, and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also, he cannot be my disciple (Luke 14:26). And this is true where father and mother draw one away from God.
3. That a remembrance of unbelievers ought not to be made among the Saints.
4. That everyone who lives outside of Christ is dead, because He is the Life, according to Gregory.

Then, And when he entered into the boat. The Lord’s command about crossing the sea having been related, here the execution of the command is related. Because there were evident miracles on land, He wishes to make known His miracles on the water, so that He might show Himself to be master of land and sea.

By this ship, the Church or Christ’s Cross is understood; therefore, concerning this ship, that passage can be said to refer: Men trust their lives even to a little wood . The Lord’s disciples follow Him in the Church through the observance of the Commandments. Likewise, they follow Him ascending upon the Cross: By whom the world is crucified to me, and I to the world (Galatians 6:14).

Thereupon, the miracle is subjoined. And, firstly, the imminent danger is related; secondly, the disciples’ appeal is related, where it is said, And they came; and thirdly, their being heard, where it is said, And Jesus says to them. The danger is touched upon by way of the tempest and Christ’s sleeping.

And behold a great tempest. As the Saints say, the tempest did not occur due to the inclemency of the air, but it came to pass by divine ordinance. This happened for several reasons:

1. So that the disciples, who were specially loved and called, might be humble and not exalt themselves.
2. This also symbolized the future danger which was due to come at the time of the Passion, and the dangers that were to come thereafter are also symbolized, as Paul the Apostle says: We were pressed out of measure above our strength, so that we were weary even of life (2 Corinthians 1:8).
3. Moreover, it was so that they might know how to live among dangers and overcome them, as it is said: In all these things we overcome, because of him that has loved us (Romans 8:37).
4. Similarly, Chrysostom explains that these men were about to preach the things which they had seen concerning Christ; for that reason, in order that they would have experienced miracles pertaining to themselves, and would be more certain about them, the Lord wanted them to suffer. Therefore, it is said in Psalm 65:16: Come, and I will tell you the works of the Lord. For they could more easily remember things that happened to themselves.

But he was asleep. This occurred to show that He was a true man, for He acted this way in everything He did: whenever He wanted to show His divinity, He always showed His humanity. He was sleeping because He was in habit found as a man (Philippians 2:7).

Likewise, He was sleeping so that they might be established between fear and hope. Again, it was so that He might show His uniqueness, because He remained secure amidst so great a storm, as it is written: When he established the sky above, and poised the fountains of waters, and when he set a law to the waters (Proverbs 8:28–29).

The appeal of the disciples follows: The disciples came, etc. For the wind was so great that it was necessary to awaken Him. All this was predicted in the figure of Jonah, because Jonah was sleeping in a boat, and the sailors awakened him for questioning; but these disciples awakened Christ to save themselves. Therefore, they say, Lord, save us, we perish.

And, firstly, they confess His power when they say, Lord, as in Psalm 88:10: You rule the power of the sea: and appease the motion of its waves. Similarly, they ask for His help, because they knew that He is the Savior, as it is said: He himself will come and will save you (Psalms 35:4). Likewise, they were expressing the perishability of earthly things.

And in this Christ’s death is signified, in the sleeping of Him who also was stirred up by the Resurrection. Or, He is said to sleep in the tribulations and temptations of the Saints, and then He awakens through the prayers of the Saints; therefore, it is said: Arise, why do you sleep, O Lord? (Psalms 43:23). Again, He sleeps in the slothful; therefore, He ought to be aroused, as Paul admonishes: Rise, you that sleep, and arise from the dead: and Christ shall enlighten you (Ephesians 5:14).

How He assists the disciples follows: Why are you fearful, O you of little faith? It seems that they were not of little faith, because they were saying, Save us. But they truly were of little faith because they did not believe that He could save them even while sleeping. Or, they were of little faith because if they had great faith, they themselves would have been able to command the sea.

Then rising up, he commanded the winds. For a storm arises from the winds as from the efficient cause, and from the waters as from the material cause, and so He commanded both. Therefore, as it is said, He spoke the word, and a storm of wind ceased (Psalms 106:25). And this is just what is said, And there came a great calm.

But it is usual that when a storm occurs, the sea is not completely calm for two days. For that reason, a great calm immediately came so that the miracle would appear perfect, for, The works of God are perfect (Deuteronomy 32:4).

But the men wondered, etc. Here the effect is related, namely, the admiration of the crowds. What he says, namely, the word men, ought not to be understood of the Apostles, because the Apostles are never named in this manner; but by men understand that it was the sailors.

Or, according to Jerome, even if you understand ‘men’ as meaning the Apostles, it can be that they were able to doubt like men, saying, What manner of man is this? Here Chrysostom adds, they say, man, because they had seen Him sleeping, they call Him a ‘man’; because they had seen a sign of His divinity, for that reason, they were doubting.

For the winds and the sea obey him. This is because every creature obeys its Creator: Fire, hail, snow, ice, stormy winds, which fulfill his word, etc. (Psalms 148:8). This is not because they have a rational soul, but because they are constituted in such a manner as to obey. Just as the hand and the members of the body obey the soul, for they are immediately moved at its command, in this fashion all things obey God.

And when he was come on the other side of the water. Because the miracles through which the Lord freed many people from external dangers have been discussed, here the miracles are related by which liberation from internal, or spiritual, dangers occurred.

And firstly, a miracle is related; secondly, its effect is related, where it is said, But they going out went into the swine. Regarding the first point, the demons’ malice is shown: firstly, concerning the fierceness they exercise upon humans; secondly, concerning their unwillingness to suffer, where it is said, And behold they cried out, etc.; and thirdly, concerning their wickedness, where it is said, And the devils besought him, etc. Regarding the first of these (their fierceness), to begin with, the place is described; and next, the demons’ fierceness is declared.

There was a certain region called the region of the Gerasenes: Gerasa is interpreted as ‘casting out the farmer,’ or ‘approaching foreigner,’ because it was near the Gentiles. There met him two that were possessed with devils.

Their fierceness is shown, firstly, because they were oppressing them, that is, the two men; and secondly, because they were striving to deceive men.

But it is asked why the other Evangelists only mention one man while this Evangelist mentions two. It should be said that without a doubt there were two, but one was more famous. And they were fierce, because they were harming men not only physically, but also spiritually. Therefore, they were dwelling in the sepulchres so that they might frighten men. Consequently, there was an error that certain men maintained: that the demons could lead a soul back into a dead body, as is read about Simon the Magician. But this was not real; in fact, the demons were feigning this to deceive men.

Therefore, Porphyrius says that the whole group of demons is deceptive. For this reason, these magicians especially use the bodies of the dead, which is why the demons were dwelling in the sepulchres: That dwell in sepulchres, and sleep in the temple of idols (Isaiah 65:4). For they were so fierce that no one could pass by that way, because, In this way wherein I walked, the proud have hidden a snare for me (Psalms 141:4); and by "the proud" the demons are understood.

But their unwillingness to suffer is shown because they were not enduring Christ’s presence; therefore, it is said, They cried out. And in this their unwillingness to suffer is shown: You shall cry for sorrow of heart, and shall howl for grief of spirit (Isaiah 65:12). They confess God’s power, saying, What have we to do with thee, Jesus Son of God? In fact, they had nothing to do with Him, because there is no agreement between Christ and Belial.

But why were they saying this? It was because they were punishing men severely, and they had heard that Christ was going to take away their power. Therefore, they wished to say: ‘Even if we harmed others, we did not harm you, so you should not oppress us.’ Likewise, they were confessing Him to be the Son of God. And in this, the Arians are confounded, because if they do not believe the Saints, at least they should believe the demons.

However, a contrary point is made: it seems that the demons did not know Him, because, If they had known it, they would never have crucified the Lord of glory, etc. (2 Corinthians 2:8). But it should be said that when the Lord wished, He showed His humanity in such a way that He hid Himself from them.

For which reason art thou come to torment us before the time? The demons know that on Judgment Day they are to receive greater torment when it will be said: Depart from me, you cursed, into everlasting fire (Matthew 25:41).

Moreover, some believe that the demons do not suffer the pain of sense until Judgment Day, but only the pain of damnation. This opinion is based upon this passage, art thou come before the time.

But against this is what Damascene says: “What death is to men, the fall was to the angels.” But humans, when they die, immediately receive the pain of sense; in the same way, the angels who fell also received it. Certain people say that they always carry their fire with them.

But how can that be, since this fire is corporeal? It should be said that although this fire is corporeal, nevertheless, it has something spiritual. Therefore, it torments by means of a certain binding. For a spirit surpasses the nature of a body, but God binds spirits to bodies.

This is similar to how, when the soul is bound to the body, God grants the body the ability to be moved according to the soul's will. It is also as if some prelacy is given to someone in a certain church; the one to whom it is given is not himself in that church. In this way, although this fire is corporeal, by reason of its spiritual quality, it can act upon the demons here on earth.

To torment us, etc. They consider it a great torment to be unable to harm men. But if they were in hell, they could not harm in this way; and so, it is a great torment for them to enter hell. And there was, not far from them, a herd of many swine feeding. Here their malice is touched upon, because they harm not only men, but even the beasts. Herd of swine: from this, it is clear that this event was not in Judea, because the Jews do not make use of swine. If thou cast us out hence, send us into the herd of swine.

But why did they not ask Him to send them into men? It was because they themselves saw Him to be concerned about the care of men. But why did they ask to be sent into a herd of swine? It was because they were nearer than any other animals. Similarly, it was because the swine is a very unclean animal. Therefore, to indicate their own uncleanness, He permitted them to enter into the swine. This seems to be signified in Job 40:22: Will he make many supplications to thee, or speak soft words to thee?

Christ’s concession follows: And he said to them: Go, etc. But it seems that the Lord paid heed to devils. It should be said that He did not heed them; rather, from His own wisdom, He permitted it to happen in this way. He ordained it so that the malice of the demons would be shown, because unless the Lord restrained them, they would fall upon men just as they fell upon the swine.

Furthermore, when the Lord permits demons to do some things, He does not completely permit them to do all they would wish, but He imposes a restraint upon them, as in the case of Job. Therefore, to demonstrate this, He permitted them to fall upon the swine. Likewise, He permitted this to indicate that they can do nothing except by God’s permission.

Moreover, He permitted this so that men might know their own dignity, since for the well-being of one man, He allowed so many thousands of swine to be killed.

The execution of His command follows: And the whole herd ran violently down a steep place into the sea. In this it is signified that no one can be completely destroyed by the devil unless he shows himself to be like a swine, that is, entirely unclean. Therefore, it is written: With such violence as this, shall Babylon be thrown down (Revelation 18:21); and, These men, as irrational beasts, shall perish in their corruption, receiving the reward of their injustice, etc. (2 Peter 2:12–14).

The reaction of the shepherds follows; therefore, They that kept them fled… and told everything. The swineherds announced something sad and something joyful: sad, concerning their swine; but joyful, concerning the cured demoniac. By these shepherds are signified the leaders of the Synagogue, who, on account of temporal things, contradict Christ whenever they can.

Afterwards, the reaction of the whole populace follows: And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coast. And why? It was because He had caused them great losses, so they feared that if He were to stay longer, He would cause them many more losses. In this way, some men, on account of temporal harm, fear to be with Christ, as it is found in Isaiah: Turn away the path from me, let the Holy One of Israel cease from before us (Isaiah 30:11).

Or, alternatively, they did this not out of malice, but out of devotion, because they considered themselves unworthy. Peter said something similar: Depart from me, for I am a sinful man, O Lord (Luke 5:8).