TRV
John Chrysostom
Nicene & Post-Nicene · AD 325–500 · 7,356 passages across 56 books
Commentary
Matthew 9:16
No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
Then what He had done before, this He doth here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences, but finding fault at random.
"For no man," saith He, "putteth a piece of new cloth unto an old garment."
He is again establishing His argument by illustrations from common life. And what He saith is like this, "The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions."
And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.
"For no man," saith He, "putteth a piece of new cloth unto an old garment."
He is again establishing His argument by illustrations from common life. And what He saith is like this, "The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions."
And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.
Matthew 9:17
Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
"Neither do men put new wine into old bottles." Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same. But Luke adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased? And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in. Hereby He hath taught us also the cause of those lowly expressions…
"Neither do men put new wine into old bottles."
Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.
But Luke adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased?
And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in.
Hereby He hath taught us also the cause of those lowly expressions, which He was continually using in discourse with them. That is, by reason of their infirmity He said many things very short of His proper dignity; which John also pointing out, relates Him to have said, "I have many things to say unto you, but ye cannot bear them now." Here, that they might not suppose those things only to be which He had spoken, but might imagine to themselves others also, and far greater; He set before them their own infirmity, with a promise that when they should have become strong, He would tell them also the rest; which thing He saith here too, "Days will come, when the bridegroom shall be taken from them, and then shall they fast."
Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.
But Luke adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased?
And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in.
Hereby He hath taught us also the cause of those lowly expressions, which He was continually using in discourse with them. That is, by reason of their infirmity He said many things very short of His proper dignity; which John also pointing out, relates Him to have said, "I have many things to say unto you, but ye cannot bear them now." Here, that they might not suppose those things only to be which He had spoken, but might imagine to themselves others also, and far greater; He set before them their own infirmity, with a promise that when they should have become strong, He would tell them also the rest; which thing He saith here too, "Days will come, when the bridegroom shall be taken from them, and then shall they fast."
Matthew 9:18
· 3 passages
While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately. And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching. But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in tr…
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.
And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in truth they who are more or less dull of temper, require sight and sensible things.
And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in truth they who are more or less dull of temper, require sight and sensible things.
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately. And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching. But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in tr…
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.
And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in truth they who are more or less dull of temper, require sight and sensible things.
And whereas Mark saith, He took the three disciples, and so doth Luke; our evangelist merely saith, "the disciples." Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent doth He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.
And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men's were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.
And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in truth they who are more or less dull of temper, require sight and sensible things.
And whereas Mark saith, He took the three disciples, and so doth Luke; our evangelist merely saith, "the disciples." Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent doth He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.
And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men's were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.
(Hom. xxxi.) After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue, and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; While he spake these things unto them, behold, there came one of their chief men unto him. Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distresses, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, But come and lay thy hand upon her, and she shall live. See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible. Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicke…
(Hom. xxxi.) After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue, and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; While he spake these things unto them, behold, there came one of their chief men unto him.
Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distresses, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, But come and lay thy hand upon her, and she shall live. See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible.
Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded1; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; And, behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment.
She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself.
Or because the woman was fearful, therefore He said, Be of good cheer. He calls her daughter, for her faith had made her such.
She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman's fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He showed He knew all things, no less than in drying the fountain of her blood. It follows, And the woman was made whole from that hour.
Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distresses, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, But come and lay thy hand upon her, and she shall live. See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible.
Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded1; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; And, behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment.
She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself.
Or because the woman was fearful, therefore He said, Be of good cheer. He calls her daughter, for her faith had made her such.
She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman's fear, that she should not be pricked in her conscience as though she had stolen this boon; secondly, He corrects her error in supposing she could be hid from Him; thirdly, He displays her faith to all for their imitation; and fourthly, He did a miracle, in that He showed He knew all things, no less than in drying the fountain of her blood. It follows, And the woman was made whole from that hour.
Matthew 9:20-21
And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead. And she durst not invite him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, "Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?" But confident of her health, she so approached Him. "For she said," we read, "in herself, If I may only touch His garment, I shall…
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.
And she durst not invite him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, "Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?" But confident of her health, she so approached Him. "For she said," we read, "in herself, If I may only touch His garment, I shall be whole." Yea, for she saw out of what manner of house He was come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.
And she durst not invite him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, "Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?" But confident of her health, she so approached Him. "For she said," we read, "in herself, If I may only touch His garment, I shall be whole." Yea, for she saw out of what manner of house He was come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.
Matthew 9:22
But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
What then doth Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes. It is true indeed that some of the senseless ones say, "He does this for love of glory. For why," say they, "did He not suffer her to be hid?" What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory? For what intent then doth He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, "Trouble not the Master, for the damsel is dead;"…
What then doth Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes.
It is true indeed that some of the senseless ones say, "He does this for love of glory. For why," say they, "did He not suffer her to be hid?" What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?
For what intent then doth He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, "Trouble not the Master, for the damsel is dead;" and those in the house laughed Him to scorn, when He said, "She sleepeth;" and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He saith unto him: "Fear not, do thou believe only, and she shall be made whole."
Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, "Trouble not the Master." This again surely the evangelist obscurely signifies, when he saith, "While He yet spake, there came from the house certain which said, Thy daughter is dead, trouble not the Master." For His will was that her death should be believed, that her resurrection might not be suspected. And this He doth in every instance. So also in the case of Lazarus, He waited a first and a second and a third day.
On account then of all these things He brings her forward, and saith, "Daughter, be of good cheer," even as He had said also to the paralyzed person, "Son, be of good cheer." Because in truth the woman was exceedingly alarmed; therefore He saith, "be of good cheer," and He calls her "daughter;" for her faith had made her a daughter. After that comes also her praise: "Thy faith hath made thee whole."
Seest thou the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, "Thy faith hath saved thee." Now surely, had He drawn her forward for display, He would not have added this; but He saith this, partly teaching the ruler of the synagogue to believe, partly proclaiming the woman's praise, and affording her by these words delight and advantage equal to her bodily health.
For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for "she came," it is said, "trembling"); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, "Go in peace."
It is true indeed that some of the senseless ones say, "He does this for love of glory. For why," say they, "did He not suffer her to be hid?" What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?
For what intent then doth He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, "Trouble not the Master, for the damsel is dead;" and those in the house laughed Him to scorn, when He said, "She sleepeth;" and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He saith unto him: "Fear not, do thou believe only, and she shall be made whole."
Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, "Trouble not the Master." This again surely the evangelist obscurely signifies, when he saith, "While He yet spake, there came from the house certain which said, Thy daughter is dead, trouble not the Master." For His will was that her death should be believed, that her resurrection might not be suspected. And this He doth in every instance. So also in the case of Lazarus, He waited a first and a second and a third day.
On account then of all these things He brings her forward, and saith, "Daughter, be of good cheer," even as He had said also to the paralyzed person, "Son, be of good cheer." Because in truth the woman was exceedingly alarmed; therefore He saith, "be of good cheer," and He calls her "daughter;" for her faith had made her a daughter. After that comes also her praise: "Thy faith hath made thee whole."
Seest thou the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, "Thy faith hath saved thee." Now surely, had He drawn her forward for display, He would not have added this; but He saith this, partly teaching the ruler of the synagogue to believe, partly proclaiming the woman's praise, and affording her by these words delight and advantage equal to her bodily health.
For that He did this as minded to glorify her, and to amend others, and not to show Himself glorious, is manifest from hence; that He indeed would have been equally an object of admiration even without this (for the miracles were pouring around Him faster than the snow-flakes, and He both had done and was to do far greater things than these): but the woman, had this not happened, would have gone away hid, deprived of those great praises. For this cause He brought her forward, and proclaimed her praise, and cast out her fear, (for "she came," it is said, "trembling"); and He caused her to be of good courage, and together with health of body, He gave her also other provisions for her journey, in that He said, "Go in peace."
Matthew 9:23
· 3 passages
And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way.
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep. But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a litt…
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. And when he saw the minstrels and the people making a noise; this was a proof of her death. But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth. By this saying, He soothes the minds of those that were present, and shows that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him…
We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. And when he saw the minstrels and the people making a noise; this was a proof of her death.
But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth.
By this saying, He soothes the minds of those that were present, and shows that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him. And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, Where have ye laid him? so that they that answered, Come and see, and, He stinketh, for he hath now been dead four days, could no longer disbelieve that He had raised a dead man.
He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that that which was done might be seen to be no delusion. And the fame of him went abroad into all that country.
But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth.
By this saying, He soothes the minds of those that were present, and shows that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him. And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, Where have ye laid him? so that they that answered, Come and see, and, He stinketh, for he hath now been dead four days, could no longer disbelieve that He had raised a dead man.
He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that that which was done might be seen to be no delusion. And the fame of him went abroad into all that country.
Matthew 9:24
He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep. But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He ta…
And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
Matthew 9:25
But when the people were put forth, he went in, and took her by the hand, and the maid arose.
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep. And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection. But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" an…
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
Matthew 9:27-30
· 2 passages
And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.
Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man. But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy." And they called Him "Son of David," because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great. And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to…
Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.
But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy."
And they called Him "Son of David," because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.
And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, "If it was of mere mercy that He saved, all men ought to be saved." For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him "Son of David," He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, "Believe ye that I am able to do this?" He did not say, "Believe ye that I am able to entreat my Father, that I am able to pray" but, "that I am able to do this?"
What then is their word? "Yea, Lord." They call Him no more Son of David, but soar higher, and acknowledge His dominion.
And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, "Let your eyes be opened," but, "According to your faith be it unto you;" which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.
Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, "Son, be of good cheer, thy sins be forgiven thee." And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.
But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy."
And they called Him "Son of David," because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.
And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, "If it was of mere mercy that He saved, all men ought to be saved." For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him "Son of David," He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, "Believe ye that I am able to do this?" He did not say, "Believe ye that I am able to entreat my Father, that I am able to pray" but, "that I am able to do this?"
What then is their word? "Yea, Lord." They call Him no more Son of David, but soar higher, and acknowledge His dominion.
And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, "Let your eyes be opened," but, "According to your faith be it unto you;" which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.
Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, "Son, be of good cheer, thy sins be forgiven thee." And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.
(Hom. xxxii.) Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour. Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display. Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart. And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask…
(Hom. xxxii.) Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour.
Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.
Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.
And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.
That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves.
Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.
Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.
And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.
That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves.
Matthew 9:30-31
And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.
Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.
"For Jesus," it is said, "straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country."
They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.
And if in another place we find Him saying, "Go thy way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.
"For Jesus," it is said, "straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country."
They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.
And if in another place we find Him saying, "Go thy way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.
Matthew 9:32-34
· 2 passages
As they went out, behold, they brought to him a dumb man possessed with a devil.
This was not a mere natural defect; but was from the malignity of the dæmon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the dæmon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, And when the dæmon was cast out, the dumb spake. They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons. What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, fo…
This was not a mere natural defect; but was from the malignity of the dæmon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the dæmon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, And when the dæmon was cast out, the dumb spake.
They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons.
What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a dæmon neither could nor would do.
They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons.
What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a dæmon neither could nor would do.
"And as they went out," it is said, "behold, they brought unto Him a dumb man possessed with a devil."
For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.
For this cause neither doth He require faith of him, but straightway heals the disease.
For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.
For this cause neither doth He require faith of him, but straightway heals the disease.
Matthew 9:33
And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
"For when the devil was cast out," it saith, "the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel."
Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.
And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness.
Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.
And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness.
Matthew 9:34
But the Pharisees said, He casteth out devils through the prince of the devils.
"He casteth out devils through the prince of the devils."
What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.
But He doeth the contrary. For after these their insults and revilings, He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.
What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.
But He doeth the contrary. For after these their insults and revilings, He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.
Matthew 9:35
And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
"He went about," it is said, "all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease." And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue. For this cause Christ, to teach us that of mere goodness He had entered on this, so far from w…
"He went about," it is said, "all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease."
And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue.
For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.
And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue.
For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.