Jerome — Commentary on Scripture

Matthew 9:27-31

The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David. Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David? Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this? The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so g…

The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.

Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?

Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?

The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:28

As the Lord Jesus was passing on from the ruler’s house and proceeding to his own (as we read above): “And getting into a boat he crossed over and came to his own city,” suddenly “two blind men cried out and said, ‘Have pity on us, Son of David!’ ” They are not healed along the route, as they might expect, but only after he reached his house. They approach him and go inside. First, their faith is discussed that they may receive the light of true faith. Another sign is added to the first sign we mentioned about the ruler’s daughter and the woman with a hemorrhage, so that what death and disability demonstrated in the one case, blindness demonstrated in the other. Both men were blind at the time the Lord was passing through this world on the way to his house. Unless they had exclaimed “Have pity on us, Son of David!” and in answer to Jesus’ question “Do you believe that I can do this to you?” affirmed “Yes, Lord,” they would not have received the pristine light.

COMMENTARY ON MATTHEW 1.9.27

Matthew 9:28-29

(Verse 28, 29.) Have mercy on us, Son of David. And when he came into the house, the blind men came to him, and Jesus said to them: Do you believe that I can do this for you? They said to him: Yes, Lord. Then he touched their eyes, saying: Let it be done to you according to your faith. And their eyes were opened. Let Marcion and Manichaeus, and other heretics, who tear apart the Old Testament, hear this and learn that the Savior is called the Son of David. For if he was not born in the flesh, how is he called the son of David?

Commentary on Matthew

Matthew 9:30-31

(Verse 30, 31.) And Jesus warned them, saying, "See that no one knows." But when they went out, they spread the news about him throughout that whole land. And the Lord, fleeing the glory of boastfulness because of his humility, had commanded this. And they, because of the remembrance of his grace, cannot remain silent about the kindness. Note, therefore, that something contrary to what was commanded must have happened. These blind men are healed in the tenth place.

Commentary on Matthew

Matthew 9:32

What is called in Greek kophos is more commonly known as deaf rather than dumb, but the Scriptures indiscriminately use kophos to mean dumb or deaf. Spiritually, just as the blind men receive light, so too the dumb man’s tongue is loosened that he may speak and give glory to him whom he once rejected.

COMMENTARY ON MATTHEW 1.9.33

Matthew 9:32-35

The Greek word here (κωφὸς) is more frequent in common speech in the sense of 'deaf,' but it is the manner of Scripture to use it indifferently as either.

As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:32

(Verse 32) And when they had departed, behold, they brought to Him a man who was mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” But the Pharisees said, “He casts out demons by the ruler of the demons.”

Commentary on Matthew

Matthew 9:33-34

(Verse 33, 34.) And the crowds marveled, saying: Never has it appeared like this in Israel. But the Pharisees said: By the prince of demons he casts out demons. The crowd confesses the works of God, and says: Never has it appeared like this in Israel. In the crowd, there is a confession of the nations. But because the Pharisees could not deny the power of God, they slandered his works and said: By the prince of demons he casts out demons, thus demonstrating the unbelief of the Jews through their slander even today.

Commentary on Matthew

Matthew 9:35

(Verse 35.) And Jesus went about all the cities and towns, teaching in their synagogues and preaching the Gospel of the kingdom, and healing all illness and every infirmity. You see that He preached the Gospel equally to both villages and cities, that is, to both large and small, so that He would not consider the power of the nobles, but the salvation of the believers. He went through the cities, having this work that the Father had commanded: and this hunger, to save the unbelievers with His teaching. But He was teaching the Gospel of the kingdom in the synagogues and villages, and after preaching and teaching, He cured every illness and every infirmity, so that those whom his words did not persuade, his deeds would persuade. He is properly called the Lord, who cares for every illness and every infirmity, for nothing is impossible for Him.

Commentary on Matthew

Matthew 9:36

(Verse 36.) But seeing the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples. The persecution of the flock and sheep and the disturbance of the crowds is the fault of the shepherds and the vice of the leaders. Hence it follows.

Commentary on Matthew

Matthew 9:36-38

Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.

He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, Healing every sickness and every disease, for to Him alone nothing is impossible.

The great harvest denotes the multitude of the people; the few labourers, the want of instructors.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:37

An abundant harvest signified the multitude of people. The few laborers signified the dearth of teachers. He commands them to ask the Lord of the harvest to send out laborers into his harvest. These are the laborers of whom the psalmist speaks: “May those who sow in tears reap with shouts of joy! He that goes forth weeping, bearing the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.” And that I may speak in broader terms: an abundant harvest represents all the believing multitude. The few laborers imply the apostles and their imitators who are sent to the harvest.

COMMENTARY ON MATTHEW 1.9.37

Matthew 9:37-38

(Verse 37, 38.) Indeed, the harvest is plentiful, but the laborers are few. Therefore, pray to the Lord of the harvest to send out laborers into his harvest. The abundant harvest signifies the multitude of people, while the few laborers represent a shortage of workers. And it is commanded to pray to the Lord of the harvest to send out laborers into his harvest. These are the laborers whom the Psalmist speaks of, saying: Those who sow in tears will reap with joy. Going forth, they went and wept, carrying their seeds. But when they come, they will come with joy, carrying their sheaves (Psalm 126:7-8). And to speak more plainly, the abundant harvest is the entire crowd of believers. However, the workers are few, like the apostles and those who imitate them and are sent to the harvest.

Commentary on Matthew

Matthew 10:1

(Chapter 10, Verse 1) And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. The kind and merciful Lord and Master does not withhold His powers from His servants and disciples. And just as he had healed all manner of sickness and all manner of disease, he also granted the apostles the power to heal all manner of sickness and all manner of disease among the people. But there is a great difference between having and giving, donating and receiving. Whatever he does, he does it by the power of the Lord: they, if they do anything, confess their weakness and the power of the Lord, saying: In the name of Jesus, rise up and walk (Acts 3:6). It should be noted that in the twelfth place, the power of signs is granted to the apostles.

Commentary on Matthew

Matthew 10:1

The kind and merciful Lord and Master does not begrudge his followers and disciples their powers. Even as he had healed every disease and every infirmity, he empowered his apostles to heal every disease and every infirmity. But there is a great gap between having and granting, between giving and receiving. Whatever he does, he does in the power of the Lord. Whatever they do, they display their own weakness and the power of the Lord, saying, “In the name of Jesus, arise and walk.” It must be noted, further, that the power to work miracles is granted to the apostles even to the twelfth man.

COMMENTARY ON MATTHEW 1.10.1

Matthew 10:1-4

A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, In the name of Jesus rise and walk. (Acts 3:6.) A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother. To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananæus, from the village of Chana in Galilee where the Lord turned the water into wine. The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh a…

A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, In the name of Jesus rise and walk. (Acts 3:6.) A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother. To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananæus, from the village of Chana in Galilee where the Lord turned the water into wine.

The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; James the son of Zebedee and John his brother. He calls him the son of Zebedee, to distinguish him from the other James the son of Alphæus.

The other Evangelists in this pair of names put Matthew before Thomas; and do not add, the Publican, that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself the Publican; because, where sin hath abounded, there grace shall much more abound. (Rom. 5:20.)

Simon Chananæus is the same who in the other Evangelist is called Zelotes. Chana signifies 'Zeal.' Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means 'a booty,' thus signifying the reward of the betrayer.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 10:2-4

The order in which the apostles were divided and the distinction of each one were given by him who plumbs the depths of the heart. The first to be recorded is Simon called Peter (to distinguish him from the other Simon, who is called the Cananaean from the village of Cana in Galilee, where the Lord turned the water into wine). He also calls James the son of Zebedee because he is followed by another James, the son of Alphaeus. And he associates the apostles by pairs. He joins Peter and Andrew as brothers not so much in the flesh as in the spirit; James and John, who left behind their natural father and followed the true Father; Philip and Bartholomew, Thomas and Matthew the publican. The other Evangelists, in listing the names, put Matthew first and then Thomas; nor do they mention the name publican, lest in recalling his former way of life they seem to insult the Evangelist. But Matthew, as we said before, places himself after Thomas and calls himself a publican so that “where sin abounded, grace has abounded even more.”Simon the Cananaean is the one whom another Evangelist calls the…

The order in which the apostles were divided and the distinction of each one were given by him who plumbs the depths of the heart. The first to be recorded is Simon called Peter (to distinguish him from the other Simon, who is called the Cananaean from the village of Cana in Galilee, where the Lord turned the water into wine). He also calls James the son of Zebedee because he is followed by another James, the son of Alphaeus. And he associates the apostles by pairs. He joins Peter and Andrew as brothers not so much in the flesh as in the spirit; James and John, who left behind their natural father and followed the true Father; Philip and Bartholomew, Thomas and Matthew the publican. The other Evangelists, in listing the names, put Matthew first and then Thomas; nor do they mention the name publican, lest in recalling his former way of life they seem to insult the Evangelist. But Matthew, as we said before, places himself after Thomas and calls himself a publican so that “where sin abounded, grace has abounded even more.”Simon the Cananaean is the one whom another Evangelist calls the Zealot. In fact, Cana interpreted means “zeal.” Church history relates that the apostle Thaddaeus was sent to Edessa, Abgarum in the region of Osroene. The person whom Luke the Evangelist calls Jude the brother of James, elsewhere called Lebbaeus, which interpreted means “little heart,” is believed to have been referred to by three names. Simon Peter and the sons of Zebedee (called sons of thunder) were named for their strength of mind and great faith. Judas Iscariot took his name either from his hometown or from the tribe of Issachar. By a certain prophecy he was born in condemnation of himself, for Issachar interpreted means “reward,” as to signify the price of the traitor.

COMMENTARY ON MATTHEW 1.10.2

Matthew 10:2

(V. 2.) The names of the twelve apostles are as follows. The catalog of apostles is provided in order to exclude those who will be false apostles.

Commentary on Matthew

Matthew 10:3

(Verse 3.) The first is Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus. The order and merit of each apostle was determined by the one who searches the secrets of the heart. The first is written Simon, with the surname Peter, to distinguish him from the other Simon who is called the Cananaean, from the village of Cana in Galilee, where the Lord turned water into wine (John 2). He also calls James the son of Zebedee, because another James follows, James the son of Alphaeus. And he pairs the apostles together. He joins Peter and Andrew as brothers, not so much in flesh as in spirit. He also joins James and John, who, leaving behind the bread of the body, followed the true Father. He pairs Philip and Bartholomew, and also Thomas and Matthew the tax collector. The other evangelists, in the order of names, first mention Matthew; and afterwards Thomas, they do not mention the name of the tax collector, so as not to appear to criticize t…

(Verse 3.) The first is Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus. The order and merit of each apostle was determined by the one who searches the secrets of the heart. The first is written Simon, with the surname Peter, to distinguish him from the other Simon who is called the Cananaean, from the village of Cana in Galilee, where the Lord turned water into wine (John 2). He also calls James the son of Zebedee, because another James follows, James the son of Alphaeus. And he pairs the apostles together. He joins Peter and Andrew as brothers, not so much in flesh as in spirit. He also joins James and John, who, leaving behind the bread of the body, followed the true Father. He pairs Philip and Bartholomew, and also Thomas and Matthew the tax collector. The other evangelists, in the order of names, first mention Matthew; and afterwards Thomas, they do not mention the name of the tax collector, so as not to appear to criticize the evangelist while recalling the early way of life. But indeed, (as we said above), he places himself after Thomas and calls himself a publican, so that where sin abounded, grace may abound even more (Rom. V, 20).

Commentary on Matthew

Matthew 10:4

(Verse 4.) Simon the Cananaean. He is the one who is referred to in another Gospel (Luke VI) as Zealot. For Chana means zeal. Thaddaeus the apostle is said in the Ecclesiastical History to have been sent to King Abgar of Edessa, who is called by the evangelist Luke Judas, the son of James; and elsewhere he is called Lebbaeus (Acts I), which means little heart. And it is believed that he had a triple name: just as Simon was also called Peter (Mark III); and the sons of Zebedee were called Boanerges (or Banerges), because of the firmness and greatness of their faith.

And Judas Iscariot, who also betrayed him. He took his name either from the village or city where he was born, or from the tribe of Issachar, so that it was born by some prophecy into the condemnation of itself. For Issachar is interpreted as wages, to signify the price of the traitor.

Commentary on Matthew