Thomas Aquinas Commentary Matthew 8:14-27

"And when Jesus was come into Peter`s house, he saw his wife`s mother lying sick of a fever. And he touched her hand, and the fever left her; and she arose, and ministered unto him. And when even was come, they brought unto him many possessed with demons: and he cast out the spirits with a word, and healed all that were sick: that it might be fulfilled which was spoken through Isaiah the prophet, saying: Himself took our infirmities, and bare our diseases. Now when Jesus saw great multitudes about him, he gave commandments to depart unto the other side. And there came a scribe, and said unto him, Teacher, I will follow thee whithersoever thou goest. And Jesus saith unto him, The foxes have holes, and the birds of the heaven [have] nests; but the Son of man hath not where to lay his head. And another of the disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus saith unto him, Follow me; and leave the dead to bury their own dead. And when he was entered into a boat, his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves: but he was asleep. And they came to him, and awoke him, saying, Save, Lord; we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. And the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?" — Matthew 8:14-27 (ASV)

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.