Thomas Aquinas Commentary Matthew 9

Above, the Evangelist set forth miracles opposed to bodily dangers; here, he sets forth miracles opposed to spiritual dangers. According to this, he does two things. Firstly, he shows how Christ aids those coming to Him; and secondly, how He seeks after those whom He may save, where it is said, And Jesus went about all the cities and towns.

Regarding the first, Christ begins by setting forth a remedy against sin; and secondly, He sets forth a remedy against death, where it is said, As he was speaking these things to them, etc. Regarding the first, He initially sets forth the remedy against sin by forgiving; and secondly, He sets forth the remedy by drawing sinners to Himself, where it is said, And it came to pass as he was eating in the house, etc. First, the Evangelist sets forth a kind of preamble to the good deed; and secondly, he sets forth the good deed itself, where it is said, But that you may know, etc.

First, the Evangelist presents a kind of preamble to the good deed; and secondly, he presents the good deed itself, where it is said, But that you may know, etc. And firstly, he relates the place; and secondly, the devotion of those bringing the sick man, where it is said, And behold they brought to him one sick of the palsy.

He says, therefore, And entering into a boat, he passed over the water. This part is continued from the last chapter, because they were imploring Him to depart from them, which is why He entered the boat.

Hence, He gives us to understand that if some men were to say, “Depart from us, we desire not the knowledge of your ways” (Job 21:14), He immediately departs; for that reason, He entered into a boat. This boat signifies the Cross or the Church. He came into his own city, namely, into a city of the Gentiles, who were given to Him. Hence, in Psalm 2:8, it is said: “Ask of me, and I will give you the Gentiles for your inheritance.”

But there is a question: Why do Mark and Luke say that this happened in Capernaum, while here it is maintained that this happened in His own city, which was Nazareth?

It should be said that a certain city was Christ’s by reason of His birth, and this was Bethlehem. A certain city was Christ’s by reason of His upbringing, and this was Nazareth. And a certain city was Christ’s by reason of His social interaction and of working miracles; and in this way, Capernaum was His city. For this reason, it is well said, Into his own city. Hence, it is said: “As great things as we have heard done in Capernaum, do also here in your own country” (Luke 4:23).

Augustine solves the question differently: among the other cities, Capernaum was the most famous; hence, it was, as it were, a metropolis. And it is just as if someone were from some village near Paris, it might be said that he was from Paris on account of the notoriety of the place; in this way, the Lord, because He was from the surroundings of Capernaum, was said to be from there.

Or it can be explained otherwise: that the other Evangelists omitted something, from which something can be added, namely, that He passed through Nazareth, and He came into Capernaum. And then they brought to Him the one sick of the palsy.

And behold they brought to him one sick of the palsy. Here the devotion of those bringing the sick man is mentioned. Hence, in Mark it is mentioned that, because they had not been able to get through the multitude in the house, they set him down through the roof tiles. This paralytic signifies a sinner lying in sin; just as a paralytic cannot move himself, so neither can a sinner. Those, however, who carry the paralytic, are they who carry the sinner to God by their admonitions. And Jesus, seeing their faith, etc. He relates the good deed, in which we can see three things:

1. We see what moves Jesus to act.
2. We see what it is that is required.
3. We see the dispute opposing the good deed.

The Lord sometimes cures someone on account of his faith, sometimes on account of his prayers or the prayers of others. Jesus therefore, seeing their faith, said. Hence, it is said: “Whatever you ask when you pray, believe that you shall receive, and it shall be done to you” (Mark 11:24). Be of good heart, son. What, therefore, is required? Faith; “They that trust in the Lord shall be as Mount Zion; he shall not be moved forever that dwells in Jerusalem” (Psalms 124:1). And: “Purifying their hearts by faith” (Acts 15:9). Your sins are forgiven you. Here the good deed is mentioned.

But why is it that this man was asking for the health of the body, and the Lord gives health of the soul? The reason is that sin was the cause of the sickness, as it is written in Psalm 15:4: “On account of their sins their infirmities were multiplied.” Hence, the Lord acted like a good doctor, who cures the cause of the sickness. Then the Evangelist relates the dispute opposing the good deed, where it is said, And Jesus knowing their thoughts, etc.

He says, therefore: And behold some of the scribes said within themselves: He blasphemes. And why were they astonished? Because they were seeing a man, and they were not seeing God; for it belongs to God alone to forgive sins. For that reason, they were saying He was blasphemous, according to that passage in Job 34:18: “Who says to the king: You are an apostate: who calls rulers ungodly,” etc. And Jesus seeing their thoughts, said: Why do you think evil in your hearts? Here He confounds them in three ways: by His thought, word, and deed. Because just as it pertains to God alone to forgive sins, so also to know the secrets of the heart; “The searcher of hearts and reins is God” (Psalms 7:10). And Jesus seeing, because only He knows men’s thoughts. And firstly, He depicts their wickedness, Why do you think evil in your hearts? because they were saying within themselves that He was blasphemous; “Take away the evils from your thoughts” (Isaiah 1:16).

Which is easier to say, etc. Here he sets forth the refutation. But it seems that the Lord argues badly, because He argues by affirming from the lesser, for it seems easier to heal the body than to heal the soul. But Jerome explains this passage in this way: it is easier to say than to do. It is true, as far as the deed is concerned, that it is more powerful to heal the soul than to heal the body; but as far as the power is concerned, the power is the same for both. But, referring to what was said, we see that liars quickly lie whenever they cannot be detected: for in such things which appear, they can be detected, but not in those things which are concealed. Hence, in such things which do not appear, they speak audaciously, wherein they cannot be detected. It is easier to say something, therefore, if you are not able to know if it is true or not.

For that reason, He says, But that you may know that the Son of man has power on earth to forgive sins. He shows the truthfulness of His words by a deed. And firstly, the end of the work is related; secondly, the manner is related; and thirdly, His efficient power is related. Hence, He says: on account of this, that you may know that the Son of man has power on earth to forgive sins, (then said he to the man sick of the palsy,) Arise, take up your bed, and go into your house. By this, He shows Himself to be God. “For it is he who shall save his people from their sins” (Matthew 1:21).

He says, That the Son of man, and also He says, On earth, and He crushes a twofold error, namely, of Nestorius and of Photinus. Nestorius said that the Son of man and the Son of God were two supposits, nor could it be said of one what is said of the other; therefore, it could not be said: ‘This Child created the stars.’ For that reason, Christ says, Son of man, because it belongs to God to forgive sins. Likewise, He is speaking against Photinus, who was saying that Christ had received His beginning of existence from the Virgin Mary, and by merit He acquired His divinity. Photinus was relying upon that passage: “All power is given to me in heaven and in earth” (Matthew 28:18); and for that reason, Christ says, On earth. Hence, in Baruch 3:38, it is said: “Afterwards he was seen upon earth, and conversed with men.” Has power.

It seems that it cannot be proved from this, because the Apostles themselves also had this power. But it should be affirmed that these men had this power by way of its administration, not by way of its source. This, however, which is said, That you may know, etc., can be read in two ways: either as being the words of the Evangelist, and in this way it was a narration; or they are the words of Christ saying, That you may know, etc., and in this way the speech is incomplete, because these men were doubting. And, for that reason, so that you may know that I have the power of forgiving sins, he said to the man sick of the palsy: Arise, etc. Hence, He cured by a word, which is proper to God, according to that passage in Psalm 32:9: “He spoke and they were made.”

The sick man had to endure three things: he was lying in a bed, he was being carried by others, and could not move himself. Therefore, because he was lying down, Christ said, Arise; because he was being carried, Christ commanded that he, the sick man, would carry, saying, Take up your bed; and because he could not move himself, Christ said, And walk; “The works of God are perfect” (Deuteronomy 32:4).

Likewise, it is said to the sinner lying in his sins, Arise, from sin through contrition; Take up your bed, through satisfaction, “I will bear (portabo) the wrath of the Lord, because I have sinned against him” (Micah 7:9). And go into your house, into the house of eternity, or into one’s own conscience; “When I go into my house, I shall repose myself with her” .

The execution follows: And he arose, and went into his house. And the multitude seeing it, not the scribes, because they were unworthy, feared; “O Lord, I have heard your hearing, and was afraid” (Habakkuk 3:2). But why were they fearful? They were fearful because they glorified God, because all things redound to God: “Not to us, O Lord, not to us; but to your name give glory” (Psalms 113:1). That gave such power to men. Hence, these men do not scorn, as the scribes do; but because it is said, to men, for that reason Hilary explains this passage: “That gave such power to men of being made sons of God,” as it is said in John 1:12: “He gave them power to be made the sons of God.”

Here, the conversion of sinners is firstly related; and secondly, the dispute of the Pharisees is related, where it is said, And the Pharisees seeing it, said to his disciples.

And firstly, the Evangelist says how Christ called certain men to discipleship; and secondly, how He called many men to His fellowship, where it is said, And it came to pass as he was sitting at meat in the house. He says, therefore, When Jesus passed on from there. Why did He pass on? It was because they were laying snares for Him, as it is said, Kindle not the coals of sinners .

He saw a man. He was truly a man, because he was a sinner: But you like men shall die: and shall fall like one of the princes (Psalms 81:7). Sitting in the custom house. A custom house pertains to taxes. Therefore, it was a place where taxes were received; hence, he was in a particular station in life in which a man can scarcely live without sin.

Named Matthew. The other Evangelists call him Levi, to preserve his reputation, so that it might not be known that he was a sinner. But he calls himself Matthew, because a just man in the beginning of his speech is an accuser of himself, thereby giving us to understand that the Lord is not an acceptor of persons.

And he says to him: Follow me. Hence, he could say that which is written in Job 23:11: My foot has followed his steps, I have kept his way, and have not declined from it.

But it is objected that it could not be that at one word this man followed him. And it should be said that Jesus’ fame was so widespread that one who followed Him already considered himself blessed; for that reason, at one word, this man followed Him. Hence, his obedience is shown, because he followed Him immediately.

But why did He not immediately call him from the beginning? It should be said that this man was wise with the world’s wisdom. Now, the Lord delayed to call him until the miracles would rouse him. Or it can be said that this was said by way of repetition, because he was present at the Lord’s preaching on the mount.

But why then does Matthew set forth the events in this way? I say it is by reason of his humility: for it is because he considered his calling a miracle, for that reason, he recalled this event among the miracles.

But why is there greater mention of the calling of Peter, and of Andrew, as well as of Matthew, than of the others? It should be said that fishermen were among more lowly men. And among fishermen especially, those who were receiving taxes were still more lowly. And, for that reason, mention is specially made of these men, so that it may be known that God is not an acceptor of persons.

It continues: And it came to pass as he was sitting at meat in the house, behold many publicans and sinners came, and sat down with Jesus and his disciples. Here it is mentioned how He called many to His fellowship; hence, the Evangelist says, And it came to pass.

The other Evangelists say that Matthew made the banquet, but this Evangelist passes over that fact in silence. And it is true that he made the banquet; hence, he invited many so that they might be drawn to God, because "one curtain draws another curtain" (Exodus 26:3). Hence, it is a sign that someone has firmly converted to the Lord, when he draws others, whom he loves more.

Hence, he says, that Many publicans and sinners came, and sat down with Jesus, because If any man shall hear my voice and open to me the door, I will come in to him and will sup with him: and he with me (Revelation 3:20).

And the Pharisees seeing it. It has been said how the Lord invites sinners to follow Him, and how He receives them at a banquet. Here the dispute is related: firstly, concerning His association with sinners; and secondly, concerning the banquet, where it is said, Then came to him the disciples of John.

About the first, to begin with, the question is set forth; and secondly, the response is set forth, where it is said, Jesus said. He says, therefore, And the Pharisees seeing it, said to his disciples.

It should be observed that these Pharisees were malicious; hence, they wanted to create a division between the disciples and Jesus, for which reason they were criticizing Jesus to the disciples, and the disciples to Jesus. Hence, being willing to criticize Jesus to His disciples, they say: Why does your master eat with publicans and sinners?

These men belong to the number of those about whom it is said: Six things there are, which the Lord hates, and the seventh his soul detests (Proverbs 6:16), namely, him that sows discord among brethren (Proverbs 6:19).

But it is inquired why Luke says that this was spoken in reference to the disciples. And Augustine replies that the sense of both passages is the same, although the words differ, because they were attributing the whole matter to the Master’s teaching: hence, Luke refers to the words, but Matthew to the sense.

But it seems that these Pharisees were arguing correctly, because associations with sinners should be avoided. However, it should be observed that sometimes associations with sinners are avoided because of pride and contempt, as these men were doing, as it is written: Come not near me, because you are unclean (Isaiah 65:5).

But others avoid such associations for the benefit of the sinners, so that they may be ashamed, and in this way may be converted. In this manner Paul says: I speak to your shame. Is it so that there is not among you any one wise man? (1 Corinthians 6:5).

Likewise, someone avoids associations with sinners as a safeguard to his own safety, fearing that he may be perverted: He that touches pitch, shall be defiled with it . And it is written in Psalm 17:27: With the perverse you will be perverted.

On the contrary, some men dwell with sinners for the purpose of proving themselves: hence, the temptation is a proof of themselves, as it is stated in Sirach 27:6. And, For in sight and hearing he was just, dwelling among them (2 Peter 2:8). And, As the lily among thorns, so is my love among the daughters (Song of Solomon 2:2).

And upon this, the Gloss says: “He was not good, who could not tolerate evil men.” Moreover, some men stay among evil men for the sake of their conversion, as Paul says: I became all things to all men, that I might save all (1 Corinthians 9:22).

But the difference is that one should not associate with persisting sinners and those unwilling to repent. But concerning those for whom there is hope of repentance, one must distinguish regarding the one who is dwelling with them, whether he is strong or weak: if he is weak, he should not dwell with them; if he is strong, it is appropriate that he dwell with them, so that he may convert them to God.

In the same way, Jesus was a steadfast physician; for that reason, although He was with them, He did not fear danger.

Jesus’ reply follows. And He sets forth three reasons:

1. He speaks according to an analogy: But Jesus hearing it, said: They that are in health need not a physician, but they that are ill. And the Lord calls Himself a physician and He says well; Who heals all your diseases (Psalms 102:3), namely, both of soul and of body. For that reason, He mentions the diseases both of soul and of body; hence, He says, They that are in health need not a physician, but they that are ill. They are called healthy, who, out of pride, consider themselves to be in good health, concerning whom it is said: You say: I am rich and made wealthy and have need of nothing: and do not know that you are wretched and miserable and poor and blind and naked (Revelation 3:17). And such men do not need a physician, but they that are ill, that is, those admitting their fault, just as David said: I know my iniquity (Psalms 50:5).

2. He invokes the authority of Scripture saying, Go then and learn what this means: I will have mercy and not sacrifice. This is written in Hosea 6:6. This is explained in two ways. First, it is explained such that one thing is preferred to the other, because I will have more mercy than justice: hence, sacrifice is preferred to sacrifice. A lamb is a sacrifice, and mercy is also: for, by means of such victims, God has mercy. Which one of these is better? To do mercy and judgment, pleases the Lord more than victims (Proverbs 21:3). Or, it is explained such that one is approved but the rest are reproved; I want mercy, but not the sacrifices, which you perform. Hence, I will not have holocausts, because your hands are full of blood (Isaiah 1:15). Or, I will have mercy and not sacrifice may be explained in another way. For someone is said to want what he wants for its own sake, and not for the sake of something else, just as if a physician were to say: ‘I want health.’ And in this way, among the works which we offer to God, we offer certain ones for their own sakes, such as loving God and our neighbor; but others for the sake of these things: I will show you, O man, what is good, and what the Lord requires of you: Verily to do judgment, and to love mercy (Micah 6:8).

3. The Lord brings forward another reason resulting from His own office. For if some representative had been sent and exercises his office, if he is forbidden by another, he would say: ‘You are foolish, because you forbid what belongs to me.’ The Lord had come to save sinners; hence, it was said: And you shall call his name Jesus. For he shall save his people from their sins (Matthew 1:21). And, for that reason, He says: I am not come to call the just, but sinners. Luke adds, ‘to repentance.’ And this addition is justified, because He did not come to call sinners so that they might remain in their sins, but so that they might be withdrawn from them.

But it can be inquired concerning the just, because no one is just, except God alone, because we are all sinners. Likewise, what He says seems false, because John was just, Simeon was just, and Zechariah was just; and, nevertheless, He called them.

It should be said that, concerning justice, one needs to distinguish. Someone is said to be just who is not guilty of sin; and in this way no one is just, because all men are guilty of either mortal, venial, or original sin, at least concerning the debt. And this debt He completely blotted out, because He came that they may have life (John 10:10). Hence, He did not come to call the just, insofar as they are just, but insofar as they are sinners.

Likewise, one is said to be just who is not guilty of mortal sin: hence, ‘I am not come to call the just to repentance, but to greater justice.’ Or, it may be explained in this way: I am not come to call the just, that is, those who trust in their own justice, but sinners, who repent, taking no notice of their own justice.

Here a question concerning eating is related; and the response follows, where it is said, And Jesus said.

But then a literal question arises here: why in Mark 2:18 and Luke 6:33, it seems that the question was asked by some other men, where it is said: Why do the disciples of John and of the Pharisees fast; but your disciples do not fast? (Mark 2:18). Therefore, the disciples of John did not speak. Augustine resolves the question. It was so that the Pharisees were lying in wait for Christ; hence, sometimes they brought the Herodians with them, but now they take John’s disciples with them. Hence, He could have been asked this question both by other men and by John’s disciples.

But why were they fasting? To this particular point, it is replied that it was from their traditions, or from the Law, as, for instance, it is stated in the Law that on the day of propitiation they were required to fast. And also it is written: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, joy, and gladness, and great solemnities (Zechariah 8:19). Likewise, John’s disciples were fasting because of their master’s example, who was a man of great austerity; but Christ’s disciples were not fasting.

And Jesus said to them. Here Jesus responds, and He responds subtly. First, He indicates the reason concerning Himself, and then concerning His disciples. Concerning the first, He does two things. First, He determines the time of eating; second, He determines the time of fasting, where it is said, But the days will come, when the bridegroom shall be taken away from them, and then they shall fast.

He says, therefore, Can the children of the bridegroom mourn, as long as the bridegroom is with them? Where this Evangelist says, ‘mourn,’ another Evangelist⁹ says, ‘fast’; for although fasting has a certain spiritual joy, nevertheless, as it is stated in Holy Scripture: All chastisement for the present indeed seems not to bring with it joy, but sorrow (Hebrews 12:11). Hence, there is a fasting of spiritual joy, as it is said: I set my face to the Lord, my God, to pray and make supplication with fasting, and sackcloth, and ashes (Daniel 9:3). Likewise, there is a mournful fasting and a fasting of affliction, such as when it is done on account of sorrows. The Lord replies concerning both fastings.

The bridegroom is Christ, for He who has the bride is the bridegroom. For He is the Bridegroom of the whole Church and is its origin. The Old Law has one origin, the New Law another; for the Old Law had its origin in fear, but the New Law in love; hence, For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons of God (Romans 8:15). And, You are come to Mount Sion and to the city of the living God, the heavenly Jerusalem (Hebrews 12:22).

Therefore, because the origin of the New Law was in love, for that reason He should have nourished His disciples in a kind of love; for that reason, He calls Himself a Bridegroom, and His disciples, sons, because these are names of love. ‘Hence, it is a good thing that I keep them; and for that reason I do not want to impose anything burdensome upon them lest they abhor it, and in this way turn back.’ And therefore, those who are new in religious orders are not to be burdened. Hence, Ambrose, in the book, De Similitudinibus, reprehends those who heavily burden novices; and this is what Christ says: Can the children of the bridegroom mourn, etc.?; as though He were to say: ‘It is not fitting that they fast, but rather that they live in a certain sweetness and love, so that in this way they may receive My law in love,’ as it is written: As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life (Romans 6:4). Hence, from Easter until Pentecost, fasting does not take place, because then the Church recalls the newness of the law.

But the days will come, etc. And this is said literally. The days will come, namely, when you are governing the Church, the bridegroom shall be taken away from them, and then they shall fast. And He foretold this to them, saying, You shall lament and weep, but the world shall rejoice (John 16:20). For those who were before Christ desired Christ’s presence, such as Abraham, Isaiah, and the other prophets. Likewise, after His death, His presence was desired by the Apostles; hence, Peter was, as it were, in continual sorrow on account of Christ’s absence; and Paul was saying, I desire to be dissolved and to be with Christ (Philippians 1:23). Hence, then was the time of fasting.

Another reason they were not bound to fast in His presence was because fasting ought to be chosen insofar as it chastens the body, lest the body prevail against the spirit; but when He was present, He was keeping them from excess; therefore, it was not necessary for them to fast; hence, it is written in John 17:12: Father, while I was with them, I kept them. But John the Baptist did not have this power, for that reason his disciples were obliged to fast. But when Christ was taken away, it was necessary for Christ’s disciples to fast. Hence, Paul says: I chastise my body and bring it into subjection, etc. (1 Corinthians 9:27).

And nobody putteth a piece of raw cloth unto an old garment. Here, He proposes another reason concerning the disciples, and He proposes two examples. One interpretation is according to Augustine, and another according to Jerome.

Hence, according to Augustine, He means to say: ‘It was said that the disciples should not fast, neither in Christ’s presence, nor also by reason of their condition, because burdensome things should not be imposed upon the imperfect. Therefore, since these men are imperfect, fasting should not be imposed upon them.’ In order to show this, therefore, He speaks of it under the metaphors of cloth and wine. Because justice consists in external works and in the newness of affection, therefore, He cites two examples. He says, therefore, Nobody putteth, etc., so that if someone wished to join together new cloth, he does not put a piece, that is, a patch, of raw cloth, that is, new cloth, unto an old garment, because it would take away its beauty; so if someone, being imperfect, has his own way of life, if you wish to impose upon him another yoke, he withdraws from that to which he had been accustomed, and there is made a greater tear.

Neither do they put new wine into old bottles. He presents here another example concerning wine; it is as if He were to say: ‘My disciples are like old bottles.’ The new wine is the New Law because of its newness: hence, when they had received the Holy Ghost, men said that they were drunk with wine (Acts 2:13). Hence: Neither do they put new wine into old bottles. Otherwise the bottles break. Hence, if you impose a new way of living upon an old man who for a time has had a particular way of life, his heart is broken through its unbearableness. Moreover, the wine runneth out, that is, it is not preserved, and the bottles perish: because they trampled upon God’s Commandments; and, for that reason, they perish. But new wine they put into new bottles, making the spiritual doctrine new through their affection, as the Apostle says: Comparing spiritual things with spiritual (1 Corinthians 2:13). If wisdom shall enter into your heart, and knowledge please your soul: counsel shall keep you, and prudence shall preserve you, that you may be delivered from the evil way, and from the man that speaks perverse things, etc. (Proverbs 2:10–12).

Jerome explains these examples differently: therefore, he calls the Pharisees’ rules of conduct an old garment, and he calls the Gospel teaching a new garment; it is as if He were to say, ‘It is not good that they should keep your teachings, because in this way they would worsen the old tears’; and so they would not be able to receive the new teaching, just as we see that someone who is not imbued with contrary doctrines receives His doctrine more easily than someone who is imbued. And, therefore, ‘It is not good that they be imbued with your doctrines.’

The Evangelist has related the miracles by which remedies were applied against the dangers of sin; here, he relates those miracles by which remedies are applied against the dangers of death.

And it is divided into two parts: therefore, firstly, he recounts how Christ restored life; and secondly, he recounts how Christ restored vital operations, where it is said, And as Jesus passed from there.

Regarding the first part, to begin with, the invitation to accomplish the miracle is related; secondly, evidence of His power to perform miracles is related, where it is said, And behold a woman, etc.; and thirdly, the preparation of the miracle is related, where it is said, And when the multitude was put forth.

Regarding the first (the invitation), he does four things. Firstly, he describes the time of the invitation; secondly, the person inviting; thirdly, the invitation; and fourthly, the acceptance of the invitation.

He says, therefore, As he was speaking these things, that is, in Matthew’s house.

But there is an objection: Mark and Luke relate the events in a different order, namely, that this man approached Jesus after He had crossed over the sea. Augustine resolves this by saying that when something is mentioned by the Evangelists pertaining to time, then the historical order is represented; and therefore, when it is said here, As he was speaking, the historical order is designated; but in Mark and Luke the events are related according to the order of their memory. Or, it can be said that there was some middle place where this occurred. For sometimes they do not say whether something happened immediately, later, or at what time.

It continues, Behold a certain ruler. Here is presented the person inviting, namely, a ruler of the synagogue, and he is named Jairus, meaning ‘illuminating’ or ‘illuminated.’ In Genesis 23:6, it is written: You are a prince of God among us. Firstly, he showed reverence, because he came up personally. Moreover, he adored. He also confessed Christ’s power, because he says, Lord. This ruler represents the Fathers of old, because they came up through their desire, and believing, they adored Christ still to come; We will adore in the place where his feet stood (Psalms 131:7); Know you that the Lord he is God (Psalms 99:3).

The danger follows: Lord, my daughter is even now dead. The opposite is stated in Luke and Mark: because there (Mark 5:23) it is said: My daughter is at the point of death. And when He was on the way his servants came to him, etc.

Augustine resolves this objection as follows: he says that when this Jairus departed from his home, she was already at the point of death, and he was supposing that he would not find her alive when he would return; for that reason, he was asking Him to come and restore her to life, rather than that He cure her: hence, he says, My daughter is even now dead, etc., as if he were saying: ‘I suppose that she is already dead.’ The other Evangelists, therefore, spoke according to what happened. Therefore, Augustine gives a good teaching, that it is not necessary that the very same words be recorded; but it suffices that only the meaning be declared.

But why did the servants say: Do not trouble the master (Mark 5:35)? This seems to have been spoken out of disbelief. It should be said that this would be true if this would have been spoken in conformity with their master’s intent; but they themselves did not know his intent. Chrysostom explains this passage as follows: It is the custom of some persons, when they wish to move others to compassion, that they exaggerate the evil; therefore, so that he might move Him more to compassion, he said, My daughter is dead.

This daughter is the Synagogue, which is the daughter of the ruler, namely, Moses, which is dead through its infidelity; But now they are hidden from your eyes, etc. (Luke 19:42). But it seems that in this ruler his faith is mixed with infidelity, because he believed that Christ could restore life, and this pertained to faith; but because he believed that when absent He could not, this pertained to infidelity. Hence, he was similar to Naaman, who said: I thought he would have come out to me, and standing, would have invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me (2 Kings 5:11).

But come, lay your hand upon her, and she shall live. Mystically, this signifies the desire of the Patriarchs for Christ’s coming; hence, they were saying: Come, lay your hand, that is, Christ, as it is written in Psalm 143:7: Send forth your hand from on high.

And Jesus rising up followed him. Rising up, namely, from the dinner. Here is an example of Christ’s mercy, because, at the request of that man, He went immediately as it is stated: As soon as he shall hear, the Lord will answer you (Isaiah 30:19). Likewise, He gives an example to prelates about care, that they be careful to immediately aid those with sins. Likewise, He gives an example of obedience, because He drew His disciples with Him, as it is stated: Obey your prelates (Hebrews 13:17). But He did not draw Matthew, because he was still weak.

And behold a woman. He gives an example of power: and the Evangelist does three things. Firstly, her sickness is described; secondly, the praise of the woman is described, where it is said, She said within herself, etc.; and thirdly, the goodness of Christ’s healing is described, where it is said, But Jesus turning, etc.

He says, therefore, And behold a woman. And it is stated in Leviticus 12, that a woman who was troubled with an issue of blood was unclean, and did not dwell with men; for that reason, she did not approach Him in the house, but on the road. And she signifies the Gentile nations, which entered into the fullness of the Jews, as is stated: Blindness in part has happened in Israel, until the fullness of the Gentiles should come in (Romans 11:25). She, namely, the Synagogue, has an issue of blood, namely, the error of sacrificial blood. Or, it can be applied to the sins of the flesh; hence, Flesh and blood cannot possess the kingdom of God (1 Corinthians 15:50). This woman was troubled twelve years, and the ruler’s daughter was twelve years old; hence, she began to be troubled when the ruler’s daughter was born.

She came behind him, and touched the hem of his garment. Here is related the praise of the woman herself from her own humility, and from her faith, which is very important for supplication. She came, and touched the hem of his garment from behind. Why from behind? It is because she was considered unclean; hence, whatever she touched was unclean according to the Law, and for that reason, she dared to touch only the hem. It was commanded in the Law that in the four corners of clothing they wear tassels, and there they wore timbrels for a remembrance of God’s commandments, and in order that they would thus be distinguished from others; and Christ was wearing this clothing. Mystically, the woman signifies the Gentile nations, which came near by faith. But from behind, because they did not come while He was living. Likewise, they touched His garment, namely, His humanity, and only the hem, because they touched only through the Apostles.

For she said within herself: If I shall touch only his garment, I shall be healed. Hilary says: “Great is Christ’s power, because it not only overflows into His soul, but from His soul into His body, and from His body into His clothing.” And thus we should hold in reverence everything that has touched Christ’s body; Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, which ran down to the skirt of his garment, etc. (Psalms 132:2). “That ran down upon the beard,” that is, the divinity into the flesh: and, “to the skirt of the garment,” that is, to the Apostles. I shall be healed. If we act in this manner, and adhere to Him, we shall be healed. Every one that shall call upon the name of the Lord, shall be saved (Joel 2:32).

But Jesus turning and seeing her, said: Be of good heart, daughter. Here, Christ’s goodness is shown. Firstly, it is shown by an action, because He turned towards her. And why? It was so that she would not lack confidence: for because she had approached stealthily, she did not imagine that He would turn towards her. Likewise, He did this so that the faith of this woman might be held up as an example. Similarly, it was so that He might show Himself to be God: hence, He turned with the turning of mercy, and He saw her with the eye of pity; Turn you to me, and I will turn to you (Zechariah 1:3). Moreover, His goodness is shown, when He says, Be of good heart: because she approached fearfully, for that reason He spoke to her soothingly; If you return and be quiet, you shall be saved (Isaiah 30:15). Again, He calls her, daughter, so that she would not be timid; He gave them power to be made the sons of God (John 1:12). Likewise, He gives hope, Your faith has made you whole. Hence, “our salvation is by faith” as is stated in Romans 3. And the effect follows, And the woman was made whole from that hour; and not from the moment when Christ spoke, but from the moment when she touched.

And when Jesus was come into the house of the ruler, and saw the minstrels, etc. Here the restoration to life is related: and he does four things. Firstly, the signs of death are related; secondly, hope is given, where it is said, Give place, etc.; thirdly, the restoration to life is related; and fourthly, the effect is related.

He says, therefore, when He was come… and saw, etc. And why did the minstrels come? The crowd came just as it usually happens now for the dead; but the minstrels came, because it was the custom that minstrels would come and sing dirges, in order that they might excite others to weeping, as it is stated in Jeremiah 9:17: Consider you, and call for the mourning women, and let them come. These minstrels are the false teachers: Their tongue, and their devices are against the Lord, to provoke the eyes of his majesty (Isaiah 3:8). The crowd, however, is the Jewish people: You shall not follow the multitude to do evil (Exodus 23:2).

The Lord raised this girl to life in the house; for the Lord raised three persons to life: the young girl in the house, the young man in the gate, and Lazarus in the tomb. For some men die from sin; but they are not carried outside, and this is by consenting to sin; but they do not go outside by deeds. Some men, however, are carried outside as a result of an action; and this is signified by him whom He raised to life in the gate. But some men, from their habit of sinning, lie in the tomb, who are signified by Lazarus. This girl, therefore, signifies a sinner who is in a hidden sin, namely, in the mind. The minstrels are they who encourage him in the sin; The sinner is praised in the desires of his soul (Psalms 9:3). The crowd is the thoughts: and this the Lord heals.

Hence, He says, Give place, for she is not dead. Here He gives hope. She is not dead, namely, to Him; but sleepeth, because it is just as easy for Him to raise to life as it is for anyone to raise someone from sleep. Something similar is said in John 11:11: Lazarus our friend sleeps. She is not dead. And why did He speak in this fashion? This seems unfitting, because they laughed him to scorn. And why did He want to be ridiculed? This was so that they could not speak against the miracle. Hence, firstly, He made His adversaries confess, so that afterwards they could not contradict.

And when the multitude was put forth. And why was the crowd put forth? It was because it was not worthy to see. The crowd of the Jews is they who are not converted. And, morally, in order for the soul to be raised to life, it is fitting that the crowd of thoughts be expelled; and then the Lord enters. He went in, and took her by the hand, etc. The right hand of the Lord has wrought strength (Psalms 117:16). He holds the hand of the sinner, when He gives him help. And the maid arose, namely, to life; in this way, we arise to life through God’s help. The spreading of His fame throughout all that country consequently followed.

Above, it was shown how He restored life; here it is mentioned how He gave vital functions. And, firstly, it is mentioned how He restored sight; and secondly, how He restored speech, where it is said, And when they were gone out, etc. And the Evangelist does four things here:

1. The petition of the blind men is related.
2. The examination of these believers is related, where it is said, And Jesus says to them, etc.
3. The granting of their request is related, where it is said, Then he touched their eyes.
4. The instruction to the men given sight is related, where it is said, And He strictly charged them.

Regarding the petition of these men, we can observe five things that make their petition worthy of being heard. Firstly, their petition was worthy of being heard because they chose a suitable time for asking, for they asked as He passed; and in this is signified the time of the Incarnation, which is a time to have mercy.

Hence, in Psalm 101:12, it is said: For it is time to have mercy on it. And for that reason they were more readily heard, as is stated in Hebrews 5:7: He was heard for his reverence. Likewise, their petition was worthy of being heard because, to obtain their request, they followed him: for those who do not follow God by obeying do not obtain their request.

Two blind men. These two blind men represent two peoples, namely, the Jews and the Gentiles, for they are blind who do not have faith. Concerning such persons it is said: We have groped like blind men for the wall (Isaiah 49:10). Likewise, their petition was worthy of being heard because fervor of devotion is required, and their fervor is shown when it is said, Crying out, as it is stated in Psalm 119:1: In my trouble I cried to the Lord: and he heard me. Again, humility of the petitioners is required, and their humility is shown when it is said, Saying, Have mercy on us, O Son of David, as it is stated, O our God, hear the supplication of your servant (Daniel 9:17). Similarly, their faith is mentioned, because they call Him the Son of David, and this is necessary, as it is stated: Let him ask in faith, nothing wavering (James 1:6).

Then He examines the men asking. Firstly, He examines them by an action, by deferring to grant their petition, for then faith is shown to be firm when one’s request is not immediately obtained: If it make any delay, wait for it: for it shall surely come (Habakkuk 2:3). Hence, He led them to the house: And when he was come to the house, etc. By this house, the Church is understood, because this is the house of God; or heaven may be understood by this house: The heaven of heaven is the Lord’s (Psalms 113:16).

Likewise, He examined them by word: Do you believe, that I can do this unto you? And He asks this not as though He were not knowing, but in order that their merit might be increased: With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Romans 10:10). Moreover, He asks in order that their faith might be shown to others, so that others might know that He gave sight to them justly. Likewise, He asks in order to prod them forward to greater things, for they had confessed something great, that He is the Son of David. But this was not sufficient; therefore, He asks more from them: Do you believe, that I can do this unto you? Namely, by His own power, which belongs to God alone. They say to him, Yea, Lord. Hence, now they call Him Lord, which is proper to God alone.

The granting of their petition follows. And, firstly, the act of healing is related; then secondly, the effect of the act of healing is related, where it is said, And their eyes were opened. The act of healing is related when it is said, he touched their eyes, saying; hence, He touched and He spoke. Either was sufficient; nevertheless, He did both, so that it might be signified that blindness is illuminated through the incarnate Word: And the Word was made flesh and dwelt among us and we saw his glory (John 1:14). Hence, He says, According to your faith, be it done unto you, because by the merit of faith men are given sight, who without faith are blind.

The effect follows: And their eyes were opened. Firstly, therefore, He gives light; and thus is fulfilled the passage: And the life was the light of men (John 1:4). He himself will come and will save us (Isaiah 35:4). The instruction follows; hence, the Evangelist says, and Jesus strictly charged.

And why was this? For elsewhere it is said: Go to your own and preach the kingdom of God (Luke 9:60). Chrysostom says: “In our goods we ought to reckon that we possess two things: what is God’s and what is ours. What is ours, we ought to hide; what is God’s we ought to make known, as Paul said: Not seeking the things that are their own, but the things that are Jesus Christ’s (Philippians 2:21). That they may see your good works, and glorify your Father who is in heaven (Matthew 5:16).” Hence, He says, See that no man know this, in order to teach that vainglory ought to be avoided. But they going out, not being unmindful of the benefits received, spread his fame abroad, as it is stated: I will remember the tender mercies of the Lord (Isaiah 63:7).

But did not these men sin, because they acted contrary to the Lord’s command? I say that they did not, because they acted in good faith, and they acted thus in order that they might make manifest how much holiness the Lord displayed.

When they were gone out, behold they brought him a dumb man. Above, the Lord restored sight to the blind; now He restores speech to the mute. And these are adequately joined together, because speech is a sign of one’s interior vision: He himself will come and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped (Isaiah 35:4–5). And in this the Evangelist does three things:

1. The sick man is described.
2. The healing is touched upon, where it is said, And after the devil was cast out, the dumb man spoke.
3. The effect of the healing is touched upon, where it is said, and the multitudes wondered.

He says, therefore, And when they were gone out, etc. From this man faith is not sought, as from the preceding men, because this man was obsessed by the devil; for that reason, he was not sane, and therefore, He did not inquire about his faith. And this man signifies the Gentile world, which was mute as regards praise: Pour out your wrath upon the nations that have not known you (Psalms 78:6). Likewise, they have a devil, because they sacrifice to demons: All the gods of the Gentiles are devils (Psalms 95:5).

Firstly, therefore, as a good doctor, He cured the cause; secondly, He cured the malady, because He firstly cast out the devil, and so after the devil was cast out, the dumb man spoke. So when the Gentile world was freed from the slavery of idols, the dumb man spoke, namely, the praise of God; the Gentile world was freed that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11).

The effect follows: And the multitudes wondered. Hence, they were wondering about these things which they were seeing. And because they were wondering, therefore they were saying, Never was the like seen in Israel. It is true that Moses performed miracles, and others also; but there had never been such a one, that is to say, who did so many. Likewise, there never had been such a one who cured only by touching. Furthermore, there never had been such a one who cured immediately, such that the following is applicable to Him: Who is like to you, among the strong, O Lord? who is like to you? as it is stated in Exodus 15:11; and, The works that I do give testimony of me (John 10:25).

Moreover, He cures through faith, which the Law had not been able to do, as is stated in Romans 8:2: For the law of the spirit of life, in Christ Jesus, has delivered me from the law of sin and of death, which the law could not do.

But the Pharisees said. Pharisees, that is, the separated, spoke against Christ, because they were interpreting perversely, as it is written: They turneth good into evil . Hence, they were saying, By the prince of devils he casteth out devils.

Here Augustine says that it should be observed that Christ performed the same miracle twice. And this is evident, because the Evangelists speak in a different manner. Hence, since we find, as it were, contrary things, we can refer to one or the other miracle, by saying it is a different miracle.