John Chrysostom — Commentary on Scripture

Matthew 8:1-4

He said not, If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, If thou wilt. Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord, and attributing to Him the power over all. He was able, to cleanse by a word, or even by mere will, but He put out His hand, He stretched forth his hand and touched him, to show that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shows that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead the soul to the true wisdom. As then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue. But for touching the leprous man there is none that accuses Him, because His he…

He said not, If Thou wilt ask of God, or, If Thou wilt make adoration to God; but, If thou wilt. Nor did he say, Lord, cleanse me; but left all to Him, thereby making Him Lord, and attributing to Him the power over all.

He was able, to cleanse by a word, or even by mere will, but He put out His hand, He stretched forth his hand and touched him, to show that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shows that He does not heal as a servant, but as Lord heals and touches; His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead the soul to the true wisdom. As then He did not forbid to eat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.

But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him.

No where else do we see Him using this word though He be working ever so signal a miracle; but He here adds, I will, to confirm the opinion of the people and the leprous man concerning His power. Nature obeyed the word of the Purifier with proper speed, whence it follows, and straight his leprosy was cleansed. But even this word straightway is too slow to express the speed with which the deed was done.

Jesus when healing his body bids him tell no man; Jesus saith unto him, See thou tell no man. Some say that He gave this command that they might not through malice distrust his cure. But this is said foolishly, for He did not so cure him as that his purity should be called in question; but He bids him tell no man, to teach that He does not love ostentation and glory. How is it then that to another to whom He had healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. (Mark 5:19.) He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God.

He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, (ἡ μέλλουσα φιλοσοφία.) the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law.

For Christ, knowing beforehand that they would not profit by this, said not, 'for their amendment,' but, for a testimony to them; that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their former ill-will. Also He said not, 'The gift that I command,' but, that Moses commanded, that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them.

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

Matthew 8:1-4

"But wherefore," one may say, "was not the leper commended, who showed forth things greater than these?" For he did not so much as say, "speak the word," but what was far more, "be willing only," which is what the prophet saith concerning the Father, "He hath done whatsoever He pleased." But he also was commended. For when He said, "Offer the gift that Moses commanded, for a testimony unto them," He means nothing else but, "thou shalt be an accuser of them, in that thou didst believe." And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, "I have not found so great faith, no, not in Israel." And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.

Homily on the Gospel of Matthew 26

Matthew 8:5-9

(Hom. xxvi.) But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him. Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion. But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sough…

(Hom. xxvi.) But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible to bring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him.

Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, but to go to his house. This He does, that we may learn the worthiness of the centurion.

But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies.

For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

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

Matthew 8:5-9

The leper came unto Him "when He was come down from the mountain," but this centurion, "when He was entered into Capernaum." Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching. But having come unto Him, he saith, "My servant lieth at home sick of the palsy, grievously tormented." Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. "For neither was it possible," saith he, "paralyzed as he was, and tormented, and at his last gasp, to lift and convey him." For that he was at the point of expiring, Luke saith; "He was even ready to die." But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him. What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to…

The leper came unto Him "when He was come down from the mountain," but this centurion, "when He was entered into Capernaum." Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching.

But having come unto Him, he saith, "My servant lieth at home sick of the palsy, grievously tormented." Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. "For neither was it possible," saith he, "paralyzed as he was, and tormented, and at his last gasp, to lift and convey him." For that he was at the point of expiring, Luke saith; "He was even ready to die." But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He doth, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, "Go thy way, let thy servant be healed;" we should have known none of these things.

This at least He did, in an opposite way, in the case also of the Phoenician woman. For here, when not summoned to the house, of His own accord He saith, He will come, that thou mightest learn the centurion's faith and great humility; but in the case of the Phoenician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity. For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith.

Homily on the Gospel of Matthew 26

Matthew 8:5-9

What then saith the centurion? "I am not worthy that thou shouldest come under my roof." Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when thou receivest a poor man who is hungry and naked, thou hast received and cherished Him. "But say in a word only, and my servant shall be healed." See this man also, how, like the leper, he hath the right opinion touching Him. For neither did this one say, "entreat," nor did he say, "pray, and beseech," but "command only." And then from fear lest out of modesty He refuse, He saith, "For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it." "And what of that," saith one, "if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much." Thou speakest well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the cas…

What then saith the centurion? "I am not worthy that thou shouldest come under my roof." Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when thou receivest a poor man who is hungry and naked, thou hast received and cherished Him.

"But say in a word only, and my servant shall be healed." See this man also, how, like the leper, he hath the right opinion touching Him. For neither did this one say, "entreat," nor did he say, "pray, and beseech," but "command only." And then from fear lest out of modesty He refuse, He saith, "For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it."

"And what of that," saith one, "if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much." Thou speakest well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, "If thou wilt" (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, "I will, be thou cleansed," in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither hath the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even "marvelled;" and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him.

Homily on the Gospel of Matthew 26

Matthew 8:5-9

But do not thou, I pray thee, merely inquire what was said by him, but add thereto his rank also, and then thou wilt see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and saith, "Come down, for my child is ready to die." But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he saith, "speak the word only." And at the beginning he saith not even, "speak the word," but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, "I will come and heal him," then, not before he saith, "speak the word." Nor yet did the suffering confound…

But do not thou, I pray thee, merely inquire what was said by him, but add thereto his rank also, and then thou wilt see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and saith, "Come down, for my child is ready to die." But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he saith, "speak the word only." And at the beginning he saith not even, "speak the word," but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, "I will come and heal him," then, not before he saith, "speak the word." Nor yet did the suffering confound him, but still under calamity he reasons coolly, not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent.

And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Seest thou his wisdom? Mark the folly of the Jews, in saying, "He was worthy for whom He should do the favor." For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, "My servant lieth sick," he did not add, "speak," for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure.

Homily on the Gospel of Matthew 26

Matthew 8:5-9

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression He desires to convince Him, that he saith this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ("for I say to this man, go, and he goeth; and to another, come, and he cometh"): much more wilt Thou Thyself be able. And some actually read the place in this way, "For if I, being a man," and having inserted a stop, they add, "having soldiers under authority under me." But mark thou, I pray thee, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For…

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression He desires to convince Him, that he saith this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ("for I say to this man, go, and he goeth; and to another, come, and he cometh"): much more wilt Thou Thyself be able.

And some actually read the place in this way, "For if I, being a man," and having inserted a stop, they add, "having soldiers under authority under me."

But mark thou, I pray thee, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, "come, and he cometh," and "go, and he goeth;" he expresses this: "If Thou shouldest command his end not to come upon him, it will not come."

Seest thou how believing he was? For that which was afterwards to be manifest to all, here is one who already hath made it evident; that He hath power both of death and of life, and "leadeth down to the gates of hell, and bringeth up again." Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

Homily on the Gospel of Matthew 26

Matthew 8:10-13

Seest thou how each of them that bore witness of His authority is marvelled at? "And the multitudes were astonished at His doctrine, because He taught as one having authority;" and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, "If thou wilt, thou canst make me clean;" and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, "Speak the word only, and my servant shall be healed:" and "marvelling" at him, He said, "I have not found so great faith, no, not in Israel." Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, "Whatsoever thou wilt ask of God, He will give Thee;" so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, "Said I not unto thee, that if thou wouldest believe, thou…

Seest thou how each of them that bore witness of His authority is marvelled at? "And the multitudes were astonished at His doctrine, because He taught as one having authority;" and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, "If thou wilt, thou canst make me clean;" and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, "Speak the word only, and my servant shall be healed:" and "marvelling" at him, He said, "I have not found so great faith, no, not in Israel."

Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, "Whatsoever thou wilt ask of God, He will give Thee;" so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" blaming her, as though she did not even yet believe. And again, because she had said, "Whatsoever Thou wilt ask of God, He will give Thee;" to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He saith, "I am the resurrection and the life;" that is to say, "I wait not to receive active power, but work all of myself."

Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show thee that for this end He so spake, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he hath intimated it. For, "Jesus," saith He, "turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel."

It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts.

Homily on the Gospel of Matthew 26

Matthew 8:10-13

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He saith, "Go thy way; as thou hast believed, so be it done unto thee." And straightway the work followed, bearing witness to his character. "And his servant was healed from that hour."

Which was the result in the case of the Syrophoenician woman also; for to her too He saith, "O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole."

Homily on the Gospel of Matthew 26

Matthew 8:10-13

For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation. As what the leper had affirmed concerning Christ's power, If thou will, thou canst cleanse me, was confirmed by the mouth of Christ, saying, I will, be thou clean; so here He did not blame the centurion for bearing testimony to Christ's authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, But Jesus hearing marvelled. Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, And he said to them that followed, I have not found so great faith in Israel. For it is a different thing for a Jew to believe and for a Gentile. Or, He calls them the children of the kingdom, because the kingdom was prepared for them, which was the greater grief to them. But that none…

For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

As what the leper had affirmed concerning Christ's power, If thou will, thou canst cleanse me, was confirmed by the mouth of Christ, saying, I will, be thou clean; so here He did not blame the centurion for bearing testimony to Christ's authority, but even commended him. Nay more; it is something greater than commendation that the Evangelist signifies in the words, But Jesus hearing marvelled.

Wherefore He is said to have thus wondered in the presence of all the people, giving them an example that they also should wonder at Him; for it follows, And he said to them that followed, I have not found so great faith in Israel.

For it is a different thing for a Jew to believe and for a Gentile.

Or, He calls them the children of the kingdom, because the kingdom was prepared for them, which was the greater grief to them.

But that none might suppose that these were nothing more than fair words, He makes them credible by the miracles following, And Jesus said to the centurion, Go, and be it done to thee as thou hast believed.

Wherein admire the speediness, showing Christ's power, not only to heal, but to do it in a moment of time.

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

Matthew 8:10-13

But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, "Go thy way, and as thou hast believed, so be it done unto thee." Seest thou how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles. And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, "And his servant was healed in the self-same hour:" even as of the leper also he said, "he was straightway cleansed." For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only doth He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His d…

But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, "Go thy way, and as thou hast believed, so be it done unto thee." Seest thou how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles.

And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, "And his servant was healed in the self-same hour:" even as of the leper also he said, "he was straightway cleansed." For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only doth He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper.

Homily on the Gospel of Matthew 26

Matthew 8:10-13

But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, "Seek ye the kingdom of heaven, and all these things shall be added unto you." For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health. And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For "think not," saith He, "by any means, that so it hath come to pass in regard of this man alone; nay, so it shall be in…

But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, "Seek ye the kingdom of heaven, and all these things shall be added unto you." For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health.

And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For "think not," saith He, "by any means, that so it hath come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

Homily on the Gospel of Matthew 26

Matthew 8:11-12

For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, "Ye shall sit on twelve thrones;" yet he became a child of hell whereas the Ethiopian, barbarian as he was, and of them "from the east and west," shall enjoy the crowns with Abraham, and Isaac; and Jacob. This takes place among us also now. "For many," saith He, "that are first shall be last, and the last first." And this He saith, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, "God is able of these stones to raise up children unto Abraham." Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works.

Homily on the Gospel of Matthew 26

Matthew 8:11

But of our state there, no such word at all is spoken, but all the contrary; that "grief and sorrow and sighing have fled away." And that "men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob." And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

Homily on the Gospel of Matthew 31

Matthew 8:11-12

"Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly. But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He hath to say of the Gentiles, but upon occasion taken from the centurion; nor doth He use nakedly the term, Gentiles: not saying, "many of the Gentiles," but, "many from east and west:" which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow. Neither in this way only doth He soften the apparent novelty of His doctrine, but also by speaking of "Abraham's bosom" instead of "the kingdom." For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning hell, but, what was most apt to grieve them, He saith, "Think not to say, we are chil…

"Many shall come from the east and west, and shall sit down in the bosoms of Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." Thus, since He had shown many miracles, He proceeds to talk with them more unreservedly.

But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He hath to say of the Gentiles, but upon occasion taken from the centurion; nor doth He use nakedly the term, Gentiles: not saying, "many of the Gentiles," but, "many from east and west:" which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow.

Neither in this way only doth He soften the apparent novelty of His doctrine, but also by speaking of "Abraham's bosom" instead of "the kingdom." For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spake nothing at first concerning hell, but, what was most apt to grieve them, He saith, "Think not to say, we are children of Abraham."

He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, doth much more than sufficiently remove also this suspicion.

Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them "children of the kingdom," for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out.

Homily on the Gospel of Matthew 26

Matthew 8:14-15

But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said, "She arose and ministered unto Him." For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous. But do thou mark, I pray thee, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own. Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, "I am not worthy that Thou shouldest come under my roof"): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching thee by all means to trample under…

But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said, "She arose and ministered unto Him." For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous.

But do thou mark, I pray thee, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own.

Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, "I am not worthy that Thou shouldest come under my roof"): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching thee by all means to trample under foot human pride.

And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He doeth both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything.

Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For ye know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once.

And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time.

But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, "She arose and ministered unto Him;" which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.

And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.

Homily on the Gospel of Matthew 27

Matthew 8:14-15

(Hom. xxvii.) Why did He enter into Peter's house? I think to take food; for it follows, And she arose, and ministered to them. For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter's reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, I am not worthy that thou shouldest come under my roof, to show what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, He touched her hand, and the fever left her. For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but r…

(Hom. xxvii.) Why did He enter into Peter's house? I think to take food; for it follows, And she arose, and ministered to them. For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter's reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, I am not worthy that thou shouldest come under my roof, to show what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, He touched her hand, and the fever left her. For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He showed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, And she arose, and ministered to them.

This, she arose and ministered unto them, shows at once the Lord's power, and the woman's feeling towards Christ.

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

Matthew 8:16-17

"When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses." Seest thou the multitude, by this time growing in faith? For not even when the time pressed could they endure to depart, nor did they account it unseasonable to bring their sick to Him at eventide. But mark, I pray thee, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no…

"When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses."

Seest thou the multitude, by this time growing in faith? For not even when the time pressed could they endure to depart, nor did they account it unseasonable to bring their sick to Him at eventide.

But mark, I pray thee, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He saith, that Esaias also spake of these things; "He took our infirmities, and bare our sicknesses." He said not, "He did them away," but "He took and bare them;" which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he saith, "Behold the Lamb of God, that beareth the sin of the world."

How then doth the evangelist here apply it to diseases? Either as rehearsing the passage in the historical sense, or to show that most of our diseases arise from sins of the soul. For if the sum of all, death itself, hath its root and foundation from sin, much more the majority of our diseases also: since our very capability of suffering did itself originate there.

Homily on the Gospel of Matthew 27

Matthew 8:16-17

Because the multitude of believers was now very great, they would not depart from Christ, though time pressed; but in the evening they bring unto Him the sick. When it was evening, they brought unto him many that had dœmons.

Observe how great a multitude of cured the Evangelist here runs through, not relating the case of each, but in one word introducing an innumerable flood of miracles. That the greatness of the miracle should not raise unbelief that so much people and so various diseases could be healed in so short a space, he brings forward the Prophet to bear witness to the things that were done, That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities.

The Prophet seems to have meant this of sins; how then does the Evangelist explain it of bodily diseases? It should be understood, that either he cites the text literally, or he intends to inculcate that most of our bodily diseases have their origin in sins of the soul; for death itself has its root in sin.

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

Matthew 8:18-22

Because Christ not only healed the body, but purified the soul also, He desired to show forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation. Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow. Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to show that he was above the rest. So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; as though He had said; This was not to send him away, but rat…

Because Christ not only healed the body, but purified the soul also, He desired to show forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.

Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.

Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to show that he was above the rest.

So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; as though He had said;

This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.

This saying does not condemn natural affection to our parents, but shows that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, Leave the dead to bury their dead.

This moreover shows that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary.

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