John Chrysostom

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.

And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

Because there were who thought Christ to be a man, therefore the dæmons came to proclaim His divinity, that they who had not seen the sea raging and again still, might hear the dæmons crying; And when he was come to the other side in the country of the Gergesenes, there met him two men having dæmons.

Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling that he ofttimes cut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. What is added respecting them that they came from among the tombs, alludes to a mischievous opinion, that the souls of the dead become dæmons. Thus many soothsayers use to kill children, that they may have their souls to cooperate with them; and dæmoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the dæmon assumes his voice to deceive the hearers. For if the soul of a dead man has power to enter the body of another, much more might it enter its own. And it is more unreasonable to suppose that a soul that has suffered cruelty should cooperate with him that injured it, or that a man should have power to change an incorporeal being into a different kind of substance, such as a human soul into the substance of a dæmon. For even in material body, this is beyond human power; as, for example, no man can change the body of a man into that of an ass. And it is not reasonable to think that a disembodied spirit should wander to and fro on the earth. The souls of the righteous are in the hand of God, (Wisd. 3:1.) therefore those of young children must be so, seeing they are not evil. And the souls of sinners are at once conveyed away from hence, as is clear from Lazarus, and the rich man. Because none dared to bring them to Christ because of their fierceness, therefore Christ goes to them. This their fierceness is intimated when it is added, Exceeding fierce, so that no man might pass that way. So they who hindered all others from passing that way, found one now standing in their way. For they were tortured in an unseen manner, suffering intolerable things from the mere presence of Christ. And, lo, they cried out, saying, What have we to do with thee, Jesus, thou Son of David?

That this should not be thought to be flattery, they cry out what they were experiencing, Art thou come to torment us before the time?

They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which shall be at the day of judgment should not be tarried for to punish them.

Jesus did not say this, as though persuaded by the dæmons, but with many designs therein. One, that He might show the mighty power to hurt of these dæmons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His sufferance; thirdly, to show that they would have done more grievous hurt to the men, had they not even in their calamities been aided by Divine Providence, for they hate men more than irrational animals. By this it is manifest that there is no man who is not supported by Divine Providence; and if all are not equally supported by it, neither after one manner, this is the highest characteristic of Providence, that it is extended to each man according to his need. Besides the above-mentioned things, we learn also that He cares not only for the whole together, but for each one in particular; which one may see clearly in these dæmoniacs, who would have been long before choked in the deep, had not Divine care preserved them. He also permitted them to go into the herd of swine, that they that dwelt in those parts might know His power. For where He was known to none, there He makes His miracles to shine forth, that He may bring them to a confession of His divinity.

The dæmons destroyed the swine because they are ever striving to bring men into distress, and rejoice in destruction. The greatness of the loss also added to the fame of that which was done; for it was published by many persons; namely, by the men that were healed, by the owners of the swine, and by those that fed them; as it follows, But they that fed them fled, and went into the town, and told all, and concerning them that had the dæmons; and, behold, the whole town went out to meet Jesus. But when they should have adored Him, and wondered at His excellent power, they cast Him from them, as it follows, And when they saw him, they besought him that he would depart out of their coasts. Observe the clemency of Christ next to His excellent power; when those who had received favours from Him would drive Him away, He resisted not, but departed, and left those who thus pronounced themselves unworthy of His teaching, giving them as teachers those who had been delivered from the dæmons, and the feeders of the swine.

But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. "But what then wilt thou say," one may ask, "when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?" Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? "The possessed themselves," it is replied, "cry out, I am the soul of such a one." But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.

And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.

Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For "the souls of the righteous are in the hand of God;" and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, "This day they require thy soul of thee." And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?

And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, "Receive my spirit;" and Paul, "To depart and to be with Christ is far better;" and of the patriarch too the Scripture saith, that "he was gathered unto his fathers, being cherished in a good old age." And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

For these reasons then He permitted them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and "besought Him that He would depart out of their coasts."

(Hom. xxix.) Christ had above shown His excellent power by teaching, when he taught them as one having authority; in the leper, when He said, I will, be thou clean; by the centurion, who said to Him, Speak the word, and my servant shall be healed; by the sea which He calmed by a word; by the dæmons who confessed Him; now again, in another and greater way, He compels His enemies to confess the equality of His honour with the Father; to this end it proceeds, And Jesus entered into a ship, and passed over, and came into his own city. He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation.

By his own city is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely, Capharnaum.

This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne on a bed.

He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are not in possession of their minds; as it is here, seeing their faith;

Seeing then that they showed so great faith, He also shows His excellent power; with full power forgiving sin, as it follows, He said to the paralytic, Be of good courage, son, thy sins are forgiven thee.

Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates.

The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, Behold, some of the Scribes said among themselves, This man blasphemeth.

He did not indeed contradict their suspicions so far as they had supposed Him to have spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of forgiving sin. But He confirms the contrary of this, by His words and His miracle; Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? By how much the soul is better than the body, by so much is it a greater thing to forgive sin than to heal the body. But forasmuch as the one may be seen with the eyes, but the other is not sensibly perceived, He does the lesser miracle which is the more evident, to be a proof of the greater miracle which is imperceptible.

Above, He said to the paralytic, Thy sins are forgiven thee, not, I forgive thee thy sins; but now when the Scribes made resistance, He shows the greatness of His power by saying, The Son of Man hath power on earth to forgive sins. And to show that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that He hath power.

This command He added, that it might be seen there was no delusion in the miracle; so it follows to establish the reality of the cure, And he arose, and went away to his own house. But they that stood by yet grovel on the earth, whence it follows, But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men. For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God.

This paralytic, however, was different from that one who is set forth in John. For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He saith, "Son, thy sins be forgiven thee," but to that He saith, "Wilt thou be made whole?" And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic.

But do thou, I pray thee, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance.

And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity.

Now Matthew indeed saith, that "they brought him," but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, "Seeing," it is said, "their faith;" that is, the faith of them that had let the man down. For He doth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.

Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, "I will, be thou clean," by the centurion, when upon his saying, "Speak the word only, and my servant shall be healed, He marvelled at him" and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.

Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle.

Upon their murmuring, then, and saying, "This man blasphemeth; who can forgive sins but God only?" let us see what He saith. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, "Why fix upon me a notion which is not convenient? I am far from this power." But now hath He said none of these things, but quite the contrary He hath both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, "I will, be thou clean," and when He said, "I have not found so great faith, no, not in Israel;" but by His enemies, now. For because they had said, "No man can forgive sins but God only," He subjoined, "But that ye may know that the Son of Man hath power to forgive sins upon the earth (then saith He to the sick of the palsy), Arise, and take up thy bed, and go unto thine house."

In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, "To unbind sins pertains to God only," He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking.

For "behold, certain of the scribes," it saith, "said within themselves. This man blasphemeth. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?"

But that it belongs to God only to know men's secrets, hear what saith the prophet, "Thou most entirely alone knowest the hearts;" and again, "God trieth the hearts and reins;" and Jeremiah too saith, "The heart is deep above all things, and it is man, and who shall know him?" and, "Man shall look on the face, but God on the heart." And by many things one may see, that to know what is in the mind belongs to God alone.

Implying therefore that He is God, equal to Him that begat Him; what things they were reasoning in themselves (for through fear of the multitude, they durst not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness.

"For wherefore," saith He, "think ye evil in your hearts?"

And yet if there were cause for displeasure, it was the sick man who should have been displeased, as being altogether deceived, and should have said "One thing I came to have healed, and amendest Thou another? Why, whence is it manifest that my sins are forgiven?"

But now he for his part utters no such word, but gives himself up to the power of the healer; but these being curious and envious, plot against the good deeds of others. Wherefore He rebukes them indeed, but with all gentleness. "Why, if ye disbelieve," saith He, "what went before, and account my saying a boast; behold I add to it also another, the uncovering of your secrets; and after that again another." What then is this? The giving tone to the body of the paralyzed.

And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, "I forgive thee thy sins," but, "thy sins be forgiven thee:" upon their constraining, He discloses His authority more clearly, saying, "But that ye may know that the Son of Man hath power on earth to forgive sins."

Seest thou, how far He was from unwillingness to be thought equal to the Father? For He said not at all, "The Son of Man hath need of another;" or, "He hath given Him authority," but, "He hath authority." Neither doth He say it for love of honor, but "to convince you," so He speaks, "that I do not blaspheme in making myself equal with God."

Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, "Go thy way, show thyself to the priest;" and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. "For whether is easier," saith He, "to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?" Now what He saith is like this, "Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof;" thus by His works anticipating even now the revelation of what had been said by John, that "He taketh away the sins of the world."

Well then, having raised him up, He sends him to His house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, saith He, through thy calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.

Seest thou how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.

For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence.

But wherefore did He not call him together with Peter and John and the rest? As in their case He had come at that time, when He knew the men would obey Him; so Matthew also He then called when He was assured he would yield himself. And therefore Paul again He took, as a fisher his prey, after the resurrection. Because He who is acquainted with the hearts, and knows the secrets of each man's mind, knew also when each of these would obey. Therefore not at the beginning did He call him, when he was yet in rather a hardened state, but after His countless miracles, and the great fame concerning Him, when He knew him to have actually become more prepared for obedience.

And we have cause also to admire the self-denial of the evangelist, how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation.

But why did he say he was "sitting at the receipt of custom?" To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, "Ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God." And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things.

And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears. Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that hath power to undo all our offenses, why marvel if He even make this man an apostle?

But as thou hast seen the power of Him that called, so consider also the obedience of him that was called: how he neither resisted, nor disputing said, "What is this? Is it not indeed a deceitful calling, wherewith He calls me, being such as I am?" nay; for this humility again had been out of season: but he obeyed straightway, and did not even request to go home, and to communicate with his relations concerning this matter; as neither indeed did the fishermen; but as they left their net and their ship and their father, so did he his receipt of custom and his gain, and followed, exhibiting a mind prepared for all things; and breaking himself at once away from all worldly things, by his complete obedience he bare witness that He who called him had chosen a good time.

(Hom. xxx.) Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. And as Jesus departed thence, (namely from the place in which He had done this miracle,) he saw a man sitting at the receipt of custom, Matthew by name.

Herein he shows the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. He saith unto him, Follow me. As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends.

But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him.

Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman.

Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; Behold many Publicans and sinners came and sat down with Jesus, and with his disciples.

Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners? It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, Behold, thy disciples are doing what it is not allowed to do on the Sabbath. (Mat. 12:2.) Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master.

Having first spoken in accordance with common opinion, He now addresses them out of Scripture, saying, Go ye, and learn what that meaneth, I will have mercy and not sacrifice.

As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shows that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.

Whence we may suppose that He is speaking ironically, as when it is said, Behold now Adam is become as one of us. (Gen. 3:22.) For that there is none righteous on earth Paul shows, All have sinned, and need glory of God. (Rom. 3:23.) By this saying He also consoled those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come.

Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence. For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.

Now the publicans come together as to one of the same trade; for he, exulting in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick, he frees them not from their infirmity.

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew's house, and thirdly, in company with many publicans. See at least how they reproach Him with this. "Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners."

Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called "a man gluttonous and a winebibber," and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man.

And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchaeus saith, another publican. I mean, when he heard Christ saying, "To-day, I must abide in thy house," the delight gave him wings, and he saith, "The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold." And to him Jesus saith, "This day is salvation come to this house." So possible is it by all ways to give instruction.

"Go ye and learn what that meaneth, I will have mercy, and not sacrifice."

Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity.

And yet of course He might say, "Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?" But He saith no such thing, but argues with them first from men's common reasonings, and then from the Scriptures. For having said, "They that be whole need not a physician, but they that are sick;" and having covertly indicated that He Himself was the Physician; after that He said, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, "Who feedeth a flock, and eateth not of the milk thereof?" then he brings in the Scriptures also, saying, "It is written in the law of Moses, Thou shall not muzzle the ox that treadeth out the corn;" and again, "Even so hath the Lord ordained, that they which preach the gospel should live of the gospel."

But to His disciples not so, but He puts them in mind of His signs, saying on this wise, "Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?" Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, "Learn ye what that meaneth, I will have mercy, and not sacrifice."

The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, "Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this." Much as He said also elsewhere, establishing this point: "My Father worketh hitherto, and I work:" so here again, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." "For as this is His will, saith Christ, so also mine." Seest thou how the one is superfluous, the other necessary? For neither did He say, "I will have mercy, and sacrifice," but, "I will have mercy, and not sacrifice." That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself.

Having then reproved them, both by common illustrations and by the Scriptures, He adds again, "I am not come to call righteous men, but sinners to repentance."

And this He saith unto them in irony; as when He said, "Behold, Adam is become as one of us;" and again, "If I were hungry, I would not tell thee." For that no man on earth was righteous, Paul declared, saying, "For all have sinned, and come short of the glory of God." And by this too the others were comforted, I mean, the guests. "Why, I am so far," saith He, "from loathing sinners, that even for their sakes only am I come." Then, lest He should make them more careless, He staid not at the word "sinners," but added, "unto repentance." "For I am not come that they should continue sinners, but that they should alter, and amend."

He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples.

And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John; but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John's disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, "and told Jesus;" but afterwards they returned to their former envy.

Now what say they? "Why do we and the Pharisees fast oft, but thy disciples fast not?"

This is the disease, which Christ long before was eradicating, in the words, "When thou fastest, anoint thy head, and wash thy face;" foreknowing the evils that spring therefrom. But yet He doth not rebuke even these, nor say, "O ye vainglorious and over-busy;" but He discourses to them with all gentleness.

What they say comes to this, Be it that you do this as Physician of souls, but why do your disciples neglect fasting and approach such tables? And to augment the weight of their charge by comparison, they put themselves first, and then the Pharisees. They fasted as they learnt out of the Law, as the Pharisee spoke, I fast twice in the week; (Luke 18:12.) the others learnt it of John.

Or; Luke relates that the Pharisees, but Matthew that the disciples of John, said thus, because the Pharisees had taken them with them to ask the question, as they afterwards did the Herodians. Observe how when strangers, as before the Publicans, were to be defended, He accuses heavily those that blamed them; but when they brought a charge against His disciples, He makes answer with mildness. And Jesus saith unto them, Can the children of the bridegroom mourn as long as the bridegroom is with them? Before He had styled Himself Physician, now Bridegroom, calling to mind the words of John which he had said, He that hath the bride is the bridegroom. (John 3:29.)

He means this; The present is a time of joy and rejoicing; sorrow is therefore not to be now brought forward; and fasting is naturally grievous, and to all those that are yet weak; for to those that seek to contemplate wisdom, it is pleasant; He therefore speaks here according to the former opinion. He also shows that this they did was not of gluttony, but of a certain dispensation.

Here again He confirms what He has said by examples of common things; No man putteth a patch of undressed cloth into an old garment; for it taketh away its wholeness from, the garment, and the rent is made worse; which is to say, My disciples are not yet become strong, but have need of much consideration; they are not yet renewed by the Spirit. On men in such a state it is not behoveful to lay a burden of precepts. Herein He establishes a rule for His disciples, that they should receive with leniency disciples from out of the whole world.

Herein He also shows us the cause of those condescending words which He often addressed to them because of their weakness.

"The children of the bride-chamber cannot fast, as long as the bridegroom is with them." Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness.

Now their meaning is like this; "Granted," say they, "Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?" Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed "both we," it is said, "and the Pharisees, fast oft." And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, "I fast twice in the week."

What then saith Jesus? "Can the children of the bridechamber fast, while the bridegroom is with them." Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, "These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love." However, nothing of this kind doth He say, but with all gentleness, "The children of the bridechamber cannot fast, so long as the bridegroom is with them;" recalling to their mind John's words, when he said, "He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom's voice."

Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah, discoursing of it, calls it "an affliction of the soul;" and Moses too in like manner.

Not however by this only doth He stop their mouths, but by another topic also, saying, "Days will come, when the bridegroom shall be taken from them, and then shall they fast."

For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them.

It being also natural for them to pride themselves on John's calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.